Answering the Baseless

Shīʿī Allegations Against

Sayyidah ʿĀishah

WWW.MAHAJJAH.COM
 Transliteration key

‫أإ‬- ’ ‫ض‬- ḍ
‫آ‬- ā ‫ط‬- ṭ
‫ب‬- b ‫ظ‬- ẓ
‫ت‬- t ‫ع‬- ʿ
‫ ث‬- th ‫ غ‬- gh
‫ج‬- j ‫ف‬- f
‫ح‬- ḥ ‫ق‬- q
‫ خ‬- kh ‫ك‬- k
‫د‬- d ‫ل‬- l
‫ ذ‬- dh ‫م‬- m
‫ر‬- r ‫ن‬- n
‫ز‬- z ‫ و‬- w, ū
‫س‬- s ‫ه‬- h
‫ ش‬- sh ‫ ي‬- y, ī
‫ص‬- ṣ
 Contents

Introduction 9

The harmonious relationship between Umm al-Mu’minīn ʿĀishah and the

Ahl al-Bayt in the books of the Ahl al-Sunnah 13
The harmonious relationship between ʿĀishah and ʿAlī  13
The harmonious relationship between Sayyidah ʿĀishah and Sayyidah Fāṭimah 20
The harmonious relationship between ʿĀishah and the progeny of ʿAlī and the
rest of the Ahl al-Bayt 26
The stance of the Ahl al-Bayt from the Banū al-ʿAbbās concerning those who
revile ʿĀ’ishah 29

The harmonious relationship between Umm al-Mu’minīn ʿĀ’ishah and the

Ahl al-Bayt in the books of the Shīʿah 33
Their testimony that Sayyidunā ʿAlī ibn Abī Ṭālib protected Sayyidah
ʿĀ’ishah, honoured her and exalted her status. 34
Their testimony that Sayyidah ʿĀ’ishah narrates virtues of ʿAlī, Fāṭimah, and
the Ahl al-Bayt 35
ʿĀ’ishah’s approval of Ḥasan’s burial in her home and this being among her merits 40
Their testimony to her Tawbah and entry into Jannah 40
Their Imāms naming some of their daughters after ʿĀ’ishah  41
Sayidunā ʿAlī’s feelings towards her on the Day of Jamal 42
Sayyidah Fāṭimah’s relationship with her 43
The Imāms’ testimonies in ʿĀ’ishah’s favour 44

Baseless Fabrications against Sayyidah ʿĀ’ishah - Introduction 47

Accusations against Sayyidah ʿĀ’ishah with regards to Nabī H 53
1. The Rawāfiḍ’s claim that ʿĀ’ishah poisoned Nabī H 53
The methods adopted by the Rawāfiḍ to spread this slander 55
a. Fabricating narrations 55
b. Misinterpreting Ṣaḥīḥ Aḥādīth to suit their fancies  59
Debunking this accusation 61
2. ʿĀ’ishah would fabricate from Rasūlullāh H 66
3. Rasūlullāh H cursed her and Ḥafṣah with the words, O Allah!
Shut their hearing 87
 Abbān ibn Abī ʿAyyāsh 87

Accusations against Sayyidah ʿĀ’ishah with regards to the Ahl al-Bayt 91

1. ʿĀ’ishah refused to allow Ḥasan ibn ʿAlī to be buried alongside
his grandfather 91
2. ʿĀ’ishah would observe ḥijāb from Ḥasan and Ḥusayn 98
Muḥammad ibn ʿUmar al-Wāqidī 99
3. ʿĀ’ishah angered Fāṭimah and made her weep 101
1. ʿAbd Allah ibn ʿIṣmah 103
2. Abū ʿAlī al-Wāsiṭī –  103
4. ʿĀ’ishah was elated at Fāṭimah’s demise 104
5. ʿĀ’ishah concealed the obligation Rasūlullāh H gave to her of
Allah commanding him to appoint ʿAlī as Waṣī and Imām of the
Muslims after his demise 106
Abū Hārūn al-ʿAbdī ʿUmārah ibn Juwayn 109
6. Their ascribing vile words to ʿĀ’ishah in relation to ʿAlī 117
ʿAbd Allah ibn Sharīk al-ʿĀmirī 118
ʿAbd al-Ghaffār ibn al-Qāsim 118
7. She prevented ʿAlī from entering upon Rasūlullāh H when
he supplicated to Allah to bring His most beloved creation to eat
with him 119
8. Her prohibiting the Anṣārī women from praising ʿAlī 123

Accusation: Sayyidah ʿĀ’ishah narrated that the Jinn wept over ʿUmar prior
to his demise 125

Accusation: Sayyidah ʿĀ’ishah harboured enmity for Sayyidunā ʿUthmān

and commanded, “Kill Naʿthal as he has disbelieved.” 131

Accusation: Sayyidah ʿĀ’ishah accused Sayyidah Māriyah al-Qibṭiyyah of

fornication and consequently the verse of ifk was revealed 143
Refutation of this misinterpretation 144

Accusation: Sayyidah ʿĀ’ishah commanded Sayyidunā Bilāl to put Abū Bakr

forward for ṣalāh 159

Accusation: Sayyidah ʿĀ’ishah never appreciated the favours of Allah and loved
eatingAccusation: Sayyidah ʿĀ’ishah wailed over Abū Bakr 163
 Accusation: The Shīʿah label her as al-mutabarrijah (one who adorns herself
when leaving the home) 167

Accusation: Ibn ʿAbbās composed famous couplets condemning Sayyidah ʿĀ’ishah

 169

Commonly raised misconceptions about Sayyidah ʿĀ’ishah - Introduction 173

Warning against being trapped in the quagmire of misconceptions  173

Misconceptions about Sayyidah ʿĀ’ishah linked to Rasūlullāh H 178

Misconception: Sayyidah ʿĀ’ishah behaved inappropriately towards

Rasūlullāh H 178

Misconception: Sayyidah ʿĀ’ishah disrespected Rasūlullāh H when

she said to him, “By Allah, it seems like your Rabb hastens towards
fulfilling your desires.” 181

Misconception: Sayyidah ʿĀ’ishah divulged Rasūlullāh’s H secret 187

Imām al-Baghawī says in his Tafsīr 195

Misconception: Sayyidah ʿĀ’ishah told Nabī H to be just 202

Misconception: Rasūlullāh H cursed Sayyidah ʿĀ’ishah that her hand

be severed 204

Misconception: Sayyidah ʿĀ’ishah created doubts about the Prophethood

of Nabī H and abused Ṣafiyyah 206

Misconceptions about Sayyidah ʿĀ’ishah concerning the Ahl al-Bayt 211

ʿĀ’ishah harboured enmity for ʿAlī 211

Misconception: Sayyidah ʿĀ’ishah prevented Sayyidah Fāṭimah from

inheriting from Nabī H 220

Misconception: Sayyidah ʿĀ’ishah and the other wives of Nabī H are

not from the Ahl al-Bayt 225
The accurate view 225
Evidences that the Ummahāt al-Mu’minīn are from the Ahl al-Bayt 226
A thorough rebuttal of their sinister scheme to exclude Rasūlullāh’s
H wives from his Ahl al-Bayt 230

5
 Ḥadīth al-Kisā’ 236
Another Misconception 240

Misconception: Fitnah originated from ʿĀ’ishah’s house 244

Misconception: Sayyidah ʿĀ’ishah would not observe ḥijāb from men 256

Misconception: ʿĀ’ishah would beautify slave girls and parade them 267

Misconception: Sayyidah ʿĀ’ishah deceived the daughter of al-Jawn, viz.

Asmā’ bint al-Nuʿmān, and Mulaykah bint Kaʿb until Rasūlullāh H
divorced them 269
Misconception: ʿĀ’ishah modified ṣalāh by making itmām while on a
journey 273

Misconception: Brazenly mentioning private sensitive issues and her

intimate relationship with Rasūlullāh H 277

Misconception: ʿĀ’ishah cursed ʿAmr ibn al-ʿĀṣ 283

The Incident of Jamal and the Misconceptions of the Rawāfiḍ 287

The stance of the Ahl al-Sunnah wa al-Jamāʿah regarding the differences of
the Ṣaḥābah 287
The Incident of Jamal 292
Misconception: She set out to fight ʿAlī 307
Misconception: She acted in defiance to Allah’s command 318
Misconception: Ṭalḥah and Zubayr took her out of her house and
travelled with her 321
Misconception: En route she heard the dogs of Ḥaw’ab barking, yet did not
return 323

Misconception: After her army reached Baṣrah, they looted the Bayt al-Māl
(treasury) and removed the governor ʿUthmān ibn Ḥunayf al-Anṣārī
disgracefully despite him being a Ṣaḥābī  328

Misconception: ʿAmmār said:  330

Misconception: She would say at the end, “I fought ʿAlī. I wish I was in
oblivion, forgotten.” 337

6
A comprehesinve analysis of the Ifk (Slander) Incident 339
Discussion 1: The Ifk Incident and Important Aspects concerning it. 339
A. The Ifk Incident  339
B. Important Aspects concerning the Ifk Incident  352
1. The linguistic meaning of ifk 352
2. When did the Ifk Incident Occur? 354
3. Who is responsible for playing the greatest role in it? 354
4. What was Rasūlullāh’s H stance over what happened? 356
5. The Stance of the Ṣaḥābah M 363
6. Why was the ḥadd not meted out on the munāfiq who was the
mastermind behind everything while the other three were lashed? 364
7. What was the difference between ʿAbd Allah ibn Ubay the Munāfiq’s
words and the words of those Ṣaḥābah M who participated in the
slander? Why did Rasūlullāh H not seek relief from the three
as he sought from ʿAbd Allah ibn Ubay? 365

Discussion 2: Considerations and Stances with Umm al-Mu’minīn and

an Intellectual Standpoint supporting her Behaviour 366
A. Considerations and Stances with Umm al-Mu’minīn 366
B. An Intellectual Standpoint supporting Umm al-Mu’minīn’s Behaviour 374

7
8
 Introduction

The era of the Ṣaḥābah M was an era of truthfulness and integrity. The purest
exhibition of brotherhood and love, the most magnificent anecdotes of preference
and the most manifest examples of Muslim brotherhood were predominant in
that era. The books of history are honoured by these incidents, boast about them,
embellish and beautify themselves by recording them. Evil found no place in
their time and the remnants of the era of ignorance were wiped out by Islam, to
the extent that Nabī H completed his mission of Prophethood and placed
the fragments of ignorance under his feet. He tutored them and then bid them
farewell. They would believe and trust one another and no one lied against his
brother.

This illuminating and beautiful image remained between the Ṣaḥābah M of

Rasūlullāh H until the mischief mongers appeared who disfigured this
image with falsehood and fabrications. Those most responsible for this are the
factions who deviated from guidance; the most significant of them being two:

1. Al-Nāṣibah: Those who displayed enmity towards Sayyidunā ʿAlī I and

the Ahl al-Bayt. Their existence was for notorious political agendas and
motives. This group has ceased to exist for a long while now and they have
not raised their ugly head. And all praise belongs to Allah E.1

2. Al-Rāfiḍah: Those who were extremist regarding Sayyidunā ʿAlī I and

the Ahl al-Bayt and manifested their enmity towards the Ṣaḥābah M.
They have forged more lies than the first group. They have invented such
fabrications which one feels ashamed of listening to.

Certainly, Allah E expounded on the qualities of the Nabī’s H Ṣaḥābah

M by His statement:

1  Ibn Saʿdī: Al-Tanbīhāt al-Laṭīfah fīmā Iḥtawat ʿalayhi al-ʿAqīdah al-Wāsiṭiyyah min al-Mabāḥith al-Munīfah
pg. 121.

9
 ‫َأ ِشدَّ ا ُٓء َع َلى ا ْل ُك َّفا ِر ُر َح َما ُٓء َب ْين َُه ْم‬

Forceful against the disbelievers, merciful among themselves.1

The lives of the Ṣaḥābah M thorugh their mutual love, brotherhood, mercy,
and assistance were a true embodiment of this verse. Every belief which contests
this mutual relation is falsification of the categorical declaration of the Qur’ān
and rejection of the testimony of Allah E.

The love the Ṣaḥābah M possessed for the household of Nabī H

was incorporated in this lofty nurturing and general mutual affection was
strengthened by the bequest of Nabī H in favour of the Ahl al-Bayt.

‫أبو بكر الصديق والد الصديقة صلى العصر ثم خرج يمشي فرأى الحسن يلعب مع الصبيان فحمله على‬
‫عاتقه و قال بأبي شبيه بالنبي صلى الله عليه و سلم ال شبيه بعلي و علي يضحك‬

Once, Sayyidunā Abū Bakr al-Ṣiddīq, father of Sayidah ʿĀ’ishah al-Ṣiddīqah

L, performed Ṣalāt al-ʿAṣr and then left on foot. He saw Ḥasan playing
with some children so he carried him on his shoulder and commented, “By
my father, he resembles the Nabī H, not ʿAlī!” And ʿAlī laughed.2

He once declared:

‫والذي نفسي بيده لقرابة رسول الله‏‏صلى الله عليه و آله وسلم‏أحب إلي أن أصل من قرابتي‬

By the One Who has control of my life, maintaining good ties with the
relatives of Rasūlullāh H is more beloved to me than maintaining
good ties with my own relatives.”3

And he advised:

1  Sūrah al-Fatḥ: 29
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3542.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3712; Ṣaḥīḥ Muslim Ḥadīth: 1759.

10
 ‫ارقبوا محمدا صلى الله عليه و آله و سلم في اهل بيته‬

Honour Muḥammad H by honouring his household.1

Sayyidunā ʿUmar ibn al-Khaṭṭāb’s love for Sayyidunā ʿAlī L and his seeking
counsel from him in all matters is well-known. Eventually, this strong bond was
crowned by relationship through marriage, when Sayyidunā ʿAlī I wed his
daughter to Sayyidunā ʿUmar I. Furthermore, his love and compassion for
Ḥasan and Ḥusayn L, and the veneration he afforded them when granting
them stipends is famous; to the extent that al-Dāraquṭnī3 authored a book which
2

he named Thanā’ al-Ṣaḥābah ʿalā al-Qarābah wa Thanā’ al-Qarābah ʿalā al-Ṣaḥābah.4

Our mother Sayyidah ʿĀishah J followed this praiseworthy pattern with

propulsive sincerity for Allah and in following the practice of the Messenger
H.5

In this section, we will mention points which illustrates the harmonious

relationship between Umm al-Mu’minīn and the Ahl al-Bayt M.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3713.

2  For a detailed thesis on the harmonious relationship between the Ṣaḥābah especially the three
Khulafā’ and the Ahl al-Bayt, study the book Ḥaqā’iq ʿan Āl al-Bayt wa al-Ṣaḥābah of Yūnus al-Shaykh
Ibrahim al-Sāmurā’ī.
3  He is ʿAlī ibn ʿUmar ibn Aḥmad, Abū al-Ḥasan al-Dāraquṭnī. Shaykh al-Islam, al-Muqri’ al-Muḥaddith.
He was an ʿālim, ḥāfiẓ, faqīh and was righteous. He was born in the year 306 A.H. He was the only imām
in the science of ḥadīth in his era. He has written outstanding books. One of his works is al-ʿIlal and
al-Sunan. He passed away in 385 A.H. See Siyar Aʿlām al-Nubalā’ of al-Dhahabī vol. 16 pg. 449 and Wafiyāt
al-Aʿyān of Ibn Khalikān vol. 3 pg. 297.
4  Refer to Āl Rasūlillāh H wa Awliyā’uh wa Mawqif Ahl al-Sunnah wa al-Shīʿah min ʿAqā’idihim wa
Faḍā’ilihim wa Fiqhihim wa Fuqahā’ihim of Muḥammad ibn ʿAbd al-Raḥmān ibn Qāsim pg. 67.
5  From the discussion Ummunā ʿĀishah Malakat al-ʿAfāf of Nabīl Zayyānī.

11
12
The harmonious relationship between Umm al-Mu’minīn ʿĀishah
and the Ahl al-Bayt in the books of the Ahl al-Sunnah

The harmonious relationship between ʿĀishah and ʿAlī

Sayyidah ʿĀishah and Sayyidunā ʿAlī L prior to Rasūlullāh’s H demise
shared cordial relations. After Rasūlullāh’s H demise, the Battle of Jamal
occurred wherein Sayyidah ʿĀishah and Sayyidunā ʿAlī L differed in thier
opinions. However, despite this their relationship was not one of enmity and
estrangement.

Amīr al-Mu’minīn Sayyidunā ʿAlī bin Abī Ṭālib I came to Sayyidah ʿĀishah
J and after greeting her with salām said:

‫كيف أنت يا أمه قالت بخير فقال يغفر الله لك‬

“How are you, O beloved mother?”

She replied, “Good.”

He then said, “May Allah forgive you.”1

Ibn Jarīr mentions that Sayyidunā ʿAlī I gave orders to hamstring the camel
of Umm al-Mu’minīn ʿĀishah J. He shouted:

‫اعقروا الجمل فإنه إن عقر تفرقوا‬

Hamstring the camel because if it is hamstrung, the people will disperse.2

Some believe that the reason for this was so that Umm al-Mu’minīn should not be
struck since she remained a target for the archers.3

1  Tārīkh al-Ṭabarī vol. 3 pg. 55, al-Bidāyah wa al-Nihāyah vol. 10 pg. 468.
2  Tārīkh al-Ṭabarī vol. 3 pg. 47.
3  Ibid vol. 4 pg. 519, al-Bidāyah wa al-Nihāyah vol. 10 pg. 468.

13
When Umm al-Mu’minīn ʿĀishah’s J camel was brought down, Sayyidunā ʿAlī
I ordered a group of men to carry the carriage from amid the slain. He also
commanded Muḥammad ibn Abī Bakr and Sayyidunā ʿAmmār I to pitch a tent
for her and he said to her brother Muḥammad:

‫انظر هل وصل إليها شيء فقالت ال‬

“See if she is hurt?” to which she replied in the negative.1

In fact, when Sayyidah ʿĀishah J intended to depart from Baṣrah after the
Battle of Jamal, Sayyidunā ʿAlī I provided here with all her provisions, viz. a
conveyance, food, baggage, etc., and gave permission to those of her army who
were pardoned to return, except if they desired to stay with him. Sayyidunā ʿAlī
I chose 40 influential women of Baṣrah to accompany her. He also sent her
brother Muḥammad ibn Abī Bakr to escort her. On the day of her departure,
Sayyidunā ʿAlī I came to see her off and halted at the door, where the people
soon gathered. She left from the house seated in her carriage and bid the people
farewell and supplicated for them. She explained:

‫يا بني ال يعتب بعضنا على بعض إنه والله ما كان بيني و بين علي في القدم إال ما يكون بين المرأة و أحمائها‬
‫و إنه على معتبتي لمن األخيار‬

O my sons, we should not reprove each other. By Allah, what happened

between ʿAlī and I is nothing more than what happens between a woman
and her in-laws. Certainly, he is above my censure and among the righteous.

Sayyidunā ʿAlī I confirmed:

‫صدقت والله ما كان بيني و بينها إال ذاك و إنها لزوجة نبيكم صلى الله عليه و سلم في الدنيا و اآلخرة‬

She has spoken the truth, by Allah! What occurred between myself and
her was nothing more than this. And indeed, she is the wife of your Nabī
H in the world and the Hereafter.

1  Tārīkh al-Ṭabarī vol. 3 pg. 47, al-Bidāyah wa al-Nihāyah vol. 10 pg. 468.

14
Sayyidunā ʿAlī I then proceeded with her for a few miles to see her off and
bid her farewell.1

This stance is the most accurate stance which depicts the cordial relationship
between Sayyidunā ʿAlī and Sayyidah ʿĀishah L. Had Sayyidah ʿĀishah J
harboured enmity or malice for him, she would not have made that statement and
had Sayyidunā ʿAlī I held a grudge against her, he would not have validated
her statement nor would he have made that proclamation, which ought to be
written in gold, nor would he have taken this gracious stance.

In addition to this, Sayyidunā ʿAlī I would punish those who ridiculed or

maligned Umm al-Mu’minīn Sayyidah ʿĀishah J. Ibn al-Athīr2 V has
mentioned:

‫أن رجلين وقفا على باب الدار الذي نزلت فيه أم المؤمنين بالبصرة فقال أحدهما جزيت عنا أمنا عقوقا و‬
‫قال اآلخر يا أمنا توبي فقد أخطأت فبلغ ذلك عليا فبعث القعقاع بن عمرو إلى الباب فأقبل بمن كان عليه‬
‫فأحالوا على رجلين من أزد الكوفة و هما عجالن و سعد ابنا عبد الله فضربهما مائة سوط و أخرجهما‬
‫من ثيابهما‬

Two men stood at the door of Umm al-Mu’minīn’s house in Baṣrah.

One of them said, “You have been recompensed on our behalf for
disobedience, O our mother.”

The second said, “O our mother! Repent for indeed you have sinned.”

This information reached ʿAlī who sent Qaʿqāʿ ibn ʿAmr to the door and he
brought whoever was present there. They assigned the two men to Azd al-

1  Al-Fitnah wa Waqʿat al-Jamal pg. 183; Tārīkh al-Ṭabarī vol. 4 pg. 544; Ibn al-Jawzī: al-Muntaẓam fī Tārīkh
al-Mulūk wa al-Umam vol. 5 pg. 94; al-Kāmil vol. 2 pg. 614; al-Bidāyah wa al-Nihāyah vol. 10 pg. 472; al-
Nuwayrī: Nihāyat al-Arab vol. 20 pg. 50.
2  He is ʿAlī ibn Muḥammad ibn Muḥammad Abī al-Ḥasan al-Jazarī. He was born in 555 A.H. He was a
shaykh, ʿallāmah, muḥaddith (ḥadīth expert), adīb (writer) and nassābah (genealogist). He possessed
excellent traits, coupled with humility, and fine character. Among his books is al-Kāmil and Usd al-
Ghābah. He passed away 630 A.H. See Siyar Aʿlām al-Nubalā’ vol. 22 pg. 353.

15
 Kūfah: ʿAjlān and Saʿd, sons of ʿAbd Allah. He whipped them with a hundred
lashes and stripped them of their clothes.1

What highlights the amicable bond between Sayyidunā ʿAlī and Sayyidah ʿĀishah
L is what is reported after the martyrdom of Sayyidunā ʿUthmān I that
she would entreat the people to obey Sayyidunā ʿAlī I and pledge allegiance
to him.2 Some Shīʿah have acknowledged this fact.3 Ibn Abī Shaybah V reports
on the authority of Sayyidunā ʿAbd al-Raḥmān ibn Abzā I who said:

‫انتهى عبد الله بن بديل إلى عائشة و هي في الهودج يوم الجمل فقال يا أم المؤمنين أنشدك بالله أتعلمين‬
‫أني أتيتك يوم قتل عثمان فقلت إن عثمان قد قتل فما تأمريني فقلت لي الزم عليا فوالله ما غير و ال بدل‬

ʿAbd Allah bin Budayl approached ʿĀishah while she was in her carriage on
the Day of Jamal and submitted, “O mother of the believers! I implore you
by Allah, do you recall that I came to you the day ʿUthmān was martyred
and said, ‘Indeed ʿUthmān has been killed, so what do you command me?’
You then answered me, ‘Cling to ʿAlī for by Allah, he has neither changed
nor distorted.’”4

He also records that Aḥnaf said:

‫قدمنا المدينة و نحن نريد الحج قال األحنف فانطلقت فأتيت طلحة و الزبير فقلت ما تأمرانني به و ترضيانه‬
‫لي فإني ما أرى هذا إال مقتوال يعني عثمان قاال نأمرك بعلي قلت تأمرانني به و ترضيانه لي قاال نعم ثم‬
‫انطلقت حاجا حتى قدمت مكة فبينا نحن بها إذ أتانا قتل عثمان و بها عائشة أم المؤمنين فلقيتها فقلت ما‬
‫تأمرينني به أن أبايع قالت علي قلت أتأمرين به و ترضينه قالت نعم فمررت على علي بالمدينة فبايعته‬

“We arrived in Madīnah en route to perform ḥajj.”

1  Al-Kāmil fī al-Tārīkh vol. 2 pg. 614, Nihāyat al-Arab of al-Nuwayrī vol. 20 pg. 50.
2  Fatḥ al-Bārī vol. 13 pg. 29-48.
3  See the book al-Jamal of the Shīʿī scholar al-Mufīd pg. 73 and al-Ṣāʿiqah fī Nasf Abāṭīl wa Iqtirā’āt al-
Shīʿah of ʿAbd al-Qādir Muḥammad ʿAṭā Ṣūfī pg. 236-240.
4  Muṣannaf Ibn Abī Shaybah vol. 15 pg. 283. Ibn Ḥajar has categorised its isnād as jayyid in al-Fatḥ vol.
13 pg. 57.

16
 Aḥnaf says, “I approached Ṭalḥah and Zubayr and submitted, ‘What do you
command me and with what are you pleased for me because I divine that
this man i.e. ʿUthmān will be killed?’”

They said, ‘We command you with ʿAlī.’

I confirmed, ‘You command me with him and are pleased with him for
me?’

They replied in the affirmative. I then continued for ḥajj until I reached
Makkah. While we were there, the news of ʿUthmān’s murder reached us
and ʿĀishah Umm al-Mu’minīn was also present. I met her and asked, ‘Who
do you instruct me to give bayʿah to?’

She said, ‘ʿAlī.’

I asked, ‘Do you instruct me with him and are pleased with him?’

She replied, ‘Yes.’

Accordingly, I proceeded to ʿAlī in Madīnah and pledged allegiance to

him.”1

ʿUmar ibn Shabbah2 V says:

‫أن أحدا لم ينقل أن عائشة و من معها نازعوا عليا في الخالفة و ال دعوا إلى أحد منهم ليولوه الخالفة و إنما‬
‫أنكرت هي و من معها على علي منعه من قتل قتلة عثمان و ترك االقتصاص منهم‬

Not one person has recorded that ʿĀ’ishah and those with her contested
ʿAlī regarding khilāfah or demanded that one of them be crowned khalīfah.

1  Muṣannaf Ibn Abī Shaybah vol. 11 pg. 118; Tārīkh al-Ṭabarī vol. 3 pg. 34. Ibn Ḥajar categorised its isnād
as ṣaḥīḥ in Fatḥ al-Bārī vol. 13 pg. 38.
2  He is ʿUmar ibn Shabbah ibn ʿUbaydah Abū Zayd al-Namīrī al-Baṣrī al-Naḥwī, the Ḥāfiẓ (of ḥadīth),
and author of many books. He was born in 173 A.H. He was an author, a poet, and a journalist. He was
well-verse in History and the science of Qirā’āt. Some of his books are Tārīkh al-Baṣrah and Akhbār
al-Madīnah. He passed away in 262 A.H. (Siyar Aʿlām al-Nubalā’ vol. 12 pg. 369, Tahdhīb al-Tahdhīb vol.
4 pg. 289)

17
 Instead, she and those with her disapproved of ʿAlī’s decision in refusing
to execute the murderers of ʿUthmān and not implement the prescribed
punishment.1

Sayyidunā ʿAlī I did not intend that the murderers of ʿUthmān I go

unpunished indefinitely entirely but felt it best to delay its execution until calm
had returned to the state.

Another aspect which depicts the amicable relationship between Sayyidah

ʿĀ’ishah and Sayyidunā ʿAlī L is that she would often refer others to Sayyidunā
ʿAlī I for matters pertaining to their religion. Shurayḥ ibn Hāni’ reports:

‫سألت عائشة عن المسح على الخفين فقالت ائت عليا فإنه أعلم بذلك مني‬

I asked ʿĀ’ishah concerning masḥ (passing wet hands) upon khuffayn

(leather socks).

She said, “Go to ʿAlī for he is more knowledgeable than me in this matter.”

It appears in one narration:

‫عليك بابن أبي طالب فسله فإنه كان يسافر مع رسول الله صلى الله عليه و سلم‬

Go to Ibn Abī Ṭālib and ask him since he would travel with Rasūlullāh
H.2

This proves her confidence in the knowledge, honesty, and familiarity of the
practices of Rasūlullāh H by Sayyidunā ʿAlī I.

It is reported that a person once came to Sayyidah ʿĀ’ishah J with a query:

1  Tārīkh al-Madīnah of Ibn Shabbah vol. 4 pg. 1233; Fatḥ al-Bārī vol. 13 pg. 56.
2  Ṣaḥīḥ Muslim Ḥadīth: 276.

18
 ‫في كم تصلي المرأة من الثياب فقالت له سل عليا ثم ارجع إلي فأخبرني بالذي يقول لك قال فأتى عليا‬
‫فسأله فقال في الخمار و الدرع السابغ فرجع إلى عائشة فأخبرها فقالت صدق‬

He asked, “In how many pieces of clothes should a woman perform

ṣalāh?”

She replied, “Ask ʿAlī, then return to me and inform me of his reply to
you.”

Accordingly, the questioner approached ʿAlī and he replied, “In a khimār

(veil covering the head and face of a woman) and a long dress.”

He then returned to ʿĀ’ishah and informed her upon which she remarked,
“He has spoken the truth.”1

When news of Sayyidunā ʿAlī’s I extermination of the Khawārij reached her

she said,

‫قتل علي بن أبي طالب شيطان الردهة تعني المخدج‬

ʿAlī ibn Abī Ṭālib has killed the deformed shayṭān.2

She has also stated as reported by Masrūq V:

‫ذكر رسول الله صلى الله عليه و سلم الخوارج فقال شرار أمتي يقتلهم خيار أمتي‬

Rasūlullāh H spoke about the Khawārij and then declared, “They are
the worst of my ummah who will be slain by the best of my ummah.”3

1  Muṣannaf Ibn Abī Shaybah Ḥadīth: 6169; Muṣannaf ʿAbd al-Razzāq vol. 3 pg. 128. Al-Albānī categorised
it as ṣaḥīḥ in Tamām al-Minnah pg. 161.
2  Al-Tārīkh al-Kabīr of Ibn Khaythamah, Ḥadīth: 892; al-Bidāyah wa al-Nihāyah vol. 10 pg. 629.
3  Musnad Bazzār as referenced in Majmaʿ al-Zawā’id vol. 6 pg. 242; al-Muʿjam al-Awsaṭ as referenced
in Majmaʿ al-Zawā’id vol. 6 pg. 242. Ibn Ḥajar categorised the isnād as ḥasan in Fatḥ al-Bārī vol. 12 pg.
298.

19
Sayyidunā ʿAlī I would in turn complement Sayyidah ʿĀ’ishah J: her
intelligence and her accurate views. He declared:

‫لو كانت امرأة تكون خليفة لكانت عائشة‬

Had a woman become a khalīfah, it would have been ʿĀ’ishah.1

The harmonious relationship between Sayyidah ʿĀishah and Sayyidah

Fāṭimah
The bond between Sayyidah ʿĀ’ishah and Sayyidah Fāṭimah L was one of love
and admiration. It is not established in any authentic ḥadīth that any of them
harboured malice for the other. On the contrary, the historians and scholars of
ḥadīth are unanimous that they shared the strongest bonds friendship. History
bears witness to this relationship.

There are ample traditions which elucidate on the harmonious relationship

between Sayyidah ʿĀ’ishah and Sayyidah Fāṭimah L. One such tradition is
reported on the authority of ʿĀ’ishah bint Ṭalḥah that Umm al-Mu’minīn Sayyidah
ʿĀ’ishah J affirmed:

‫ما رأيت أحدا أشبه سمتا و دال و هديا برسول الله صلى الله عليه و سلم في قيامها و قعودها من فاطمة‬
‫بنت رسول الله صلى الله عليه و سلم‬

I have not seen anyone who resembled Rasūlullāh H more in conduct,

mannerisms, and etiquettes—his manner of standing and sitting—than
Fāṭimah, the daughter of the Messenger of Allah H.2

1  Al-Maḥajjah of Qiwām al-Sunnah Abū al-Qāsim Ismāʿīl ibn Muḥammad al-Isfahānī vol. 2 pg. 401.
2  Sunan al-Tirmidhī Ḥadīth: 3872; Sunan Abī Dāwūd Ḥadīth: 5217; Sunan al-Kubrā vol. 5 pg. 96 Ḥadīth:
8369; al-Adab al-Mufrad pg. 355; al-Mustadrak Ḥadīth: 4732. Al-Tirmidhī comments, “This ḥadīth is ḥasan
and gharīb from this chain.” Al-Ḥākim comments, “The ḥadīth is ṣaḥīḥ according to the standards of
Shaykhayn but they have not recorded it.” Al-Dhahabī comments, “In fact, it is ṣaḥīḥ.” Al-Albānī has
declared it ṣaḥīḥ in Ṣaḥīḥ Sunan al-Tirmidhī Ḥadīth: 3872 and Ṣaḥīḥ al-Adab al-Mufrad pg. 355.

20
In this ḥadīth, Umm al-Mu’minīn Sayyidah ʿĀ’ishah J has attributed many
praiseworthy qualities to Sayyidah Fāṭimah J which demonstrates her
standing and status in her eyes.

She has also characterised her as being truthful. It appears on the authority of
Sayyidunā ʿAbd Allah ibn Zubayr L who reports that when Sayyidah ʿĀ’ishah
J would mention Sayyidah Fāṭimah bint al-Nabī J, she would say:

‫ما رأيت أحدا كان أصدق لهجة منها إال أن يكون ألذي ولدها‬

I have not seen anyone with more truthful speech than her aside from
when she spoke to her children.”1

ʿAmr ibn Dīnār reports:

‫ما رأيت أصدق من فاطمة غير أبيها قالت و كان بينهما شيء أي بين رسول الله صلى الله عليه و سلم و‬
‫عائشة فقالت عائشة يا رسول الله سلها فإنها ال تكذب‬

Sayyidah ʿĀ’ishah J said, “I have not seen anyone more honest that
Fāṭimah besides her father.”

She says, “Once there was a dispute between them (i.e. Rasūlullāh H
and ʿĀ’ishah J) so ʿĀ’ishah said, ‘O Messenger of Allah, ask Fāṭimah for
she never lies.’”2

She would also consider her as the most intelligent woman.3 The narration of
Sayyidah Fāṭimah J being the queen of the women of the universe affirms
this. Sayyidah ʿĀ’ishah J narrates:

1  Al-Mustadrak vol. 3 pg. 175; al-Istīʿāb fī Maʿrifat al-Aṣḥāb vol. 4 pg. 1896. Al-Ḥākim comments, “The
ḥadīth is ṣaḥīḥ according to the standards of Muslim but they have not recorded it.”
2  Al-Muʿjam al-Awsaṭ vol. 3 pg. 137 Ḥadīth: 2721; Musnad Abī Yaʿlā vol. 8 pg. 153 Ḥadīth: 4700. Al-Haythamī
states in Majmaʿ al-Zawā’id vol. 9 pg. 204, “Their narrators are the narrators of al-Ṣaḥīḥ.” Ibn Ḥajar
has categorised its isnād as ṣaḥīḥ according to the standards of Shaykhayn in al-Iṣābah vol. 4 pg. 378.
3  Al-Sunan al-Kubrā vol. 7 pg. 393 Ḥadīth: 8311; Fatḥ al-Bārī vol. 8 pg. 136

21
‫أنا كنا أزواج النبي صلى الله عليه و سلم عنده جميعا لم يغادر منا واحدة فأقبلت فاطمة تمشي ال و الله ما‬
‫تخفى مشيتها من مشية رسول الله صلى الله عليه و سلم فلما رآها رحب قال مرحبا بابنتي ثم أجلسها عن‬
‫يمينه أو عن شماله ثم سارها فبكت بكاء شديدا فلما رأى حزنها سارها الثانية إذا هي تضحك فقلت لها‬
‫أنا من بين نسائه خصك رسول الله صلى الله عليه و سلم بالسر من بيننا ثم أنت تبكين فلما قام رسول الله‬
‫صلى الله عليه و سلم سألتها عما سارك قالت ما كنت أفشى على رسول الله صلى الله عليه و سلم سره‬
‫فلما توفي قلت لها عزمت عليك بما لي عليك من الحق لما أخبرتني قالت أما اآلن فنعم فأخبرتني قالت‬
‫أما حين سارني في األمر األول فإنه أخبرني أن جبريل كان يعارضه بالقرآن كل سنة مرة و أنه قد عارضني‬
‫به العام مرتين و ال أرى األجل إال قد اقترب فاتقي الله و اصبري فإني نعم السلف أنا لك قالت فبكيت‬
‫بكائي الذي رأيت فلما رأى جزعي سارني الثانية قال يا فاطمة أال ترضين أن تكوني سيدة نساء المؤمنين‬
‫أو سيدة نساء هذه األمة‬

We, the wives of Rasūlullāh H, were all with him; none of us left. Just
then Fāṭimah approached. By Allah, her walk precisely resembled the walk
of Rasūlullāh H. When he saw her, he welcomed her saying, “Welcome
to my daughter.”

He then made her sit on his right—or left—and then whispered to her
something upon which she began to sob profusely. When he saw her grief,
he whispered to her a second time and she began to laugh.

I said to her in front of all his wives, “Rasūlullāh H has favoured you
with a secret in front of us, and you cry?”

When Rasūlullāh H stood up, I asked her, “What did Rasūlullāh H

whisper to you?”

She replied, “It is not becoming of me to disclose Rasūlullāh’s H

secret.”

After Rasūlullāh H passed away, I said to her, “I have taken a

determination upon you of the right that I have over you that you will
inform me.”

She said, “Now I will inform you.”

She then explained, “When Rasūlullāh H whispered to me the first

time, he told me that Jibrīl would recite the Qur’ān to him once every year

22
 but he recited it to him twice this year. He commented, ‘I divined from this
my imminent demise. So fear Allah and bear patiently, for I am the best
forerunner for you.’”

She continued, “I then sobbed as you witnessed. When he saw my

restlessness, he whispered to me a second time and said, ‘O Fāṭimah! Are
you not pleased to be the queen of the Muslim women—or the queen of the
women of this ummah?’”1

In this ḥadīth, Sayyidah ʿĀ’ishah J described Sayyidah Fāṭimah’s J

resemblance to Nabī H, his welcoming her, his favouring her over his wives,
and his declaration that Fāṭimah is the queen of the women of the worlds. If she
harboured enmity for the Ahl al-Bayt—as claimed by the Rawāfiḍ—she would
have concealed this. However to the contrary, she is al-Ṣiddīqah bint al-Ṣiddīq
(the truthful, daughter of the truthful). This evidences her love and fairness with
the family of Nabī H.

Sayyidah ʿĀ’ishah once told Sayyidah Fāṭimah L:

‫أال أبشرك إني سمعت رسول الله صلى الله عليه و آله و سلم يقول سيدات نساء أهل الجنة أربع مريم بنت‬
‫عمران و فاطمة بنت رسول الله صلى الله عليه و سلم و خديجة بنت خويلد و آسية امرأة فرعون‬

Should I not give you glad tidings? Certainly, I heard Rasūlullāh H

declaring, “The queens of the women of Jannah are four: Maryam bint
ʿImrān, Fāṭimah bint Rasūlillāh, Khadījah bint Khuwaylid, and Āsiyah—the
wife of Firʿawn.”2

Had there been the slightest of reservations for each other, she would not have
given her this glad tiding.

1  Ṣaḥīḥ al-Bukhārī vol. 7 pg. 362; Ṣaḥīḥ Muslim Ḥadīth: 2450

2  Faḍā’il al-Ṣaḥābah vol. 2 pg. 720 Ḥadīth: 1336; al-Mustadrak vol. 3 pg. 205. Al-Ḥākim has categorised
its isnād as ṣaḥīḥ according to the standards of Shaykhayn. Al-Albānī declared it ṣaḥīḥ in Ṣaḥīḥ al-Jami
Ḥadīth: 3676.

23
This love was entrenched in their hearts and became apparent by its signs and
evidences and was manifest from their actions and statements. After Rasūlullāh
H whispered his secret to his beloved daughter Sayyidah Fāṭimah J,

she disclosed her secret after his demise to none other than al-Ṣiddīqah J

as mentioned in the above ḥadīth. A confidant can be none but one close to the
heart and beloved to the soul. This is the special connection between Sayyidah
Fāṭimah and our mother, Sayyidah ʿĀ’ishah L. It should be noted that the
incident happened during the final days of Rasūlullāh’s H earthly life and
Sayyidah ʿĀ’ishah J beseeched Sayyidah Fāṭimah J to disclose the secret
after Rasūlullāh’s H demise, i.e. during the period regarding which the
Rawāfiḍ alledge that the flame of hostility, disunity, and division was ignited.

Furthermore, Sayyidah ʿĀ’ishah J reports that Nabī H declared:

‫و ايم الله لو أن فاطمة ابنة محمد سرقت لقطعت يدها‬

By the oath of Allah, if Fāṭimah the daughter of Muḥammad had stolen, I

would have cut her hand off!1

There is indication here to her lofty rank in his sight as noted by Ḥāfiẓ Ibn Ḥajar
V:

‫و إنما خص صلى الله عليه و سلم فاطمة ابنته بالذكر ألنها أعز أهله عنده و ألنه لم يبق من بناته حيينئذ غيرها‬

Rasūlullāh H mentioned his daughter Fāṭimah specifically since she

was the most honoured of his family in his sight and since none of his
other daughters were alive when he made this statement.2

When Sayyidah Fāṭimah J would come to Nabī H for any need and not
find him, she would inform Sayyidah ʿĀ’ishah J about it. Sayyidunā ʿAlī I
relates:

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3475, Ṣaḥīḥ Muslim Ḥadīth: 1688.

2  Fatḥ al-Bārī vol. 12 pg. 95.

24
 ‫أن فاطمة رضي الله عنها أتت النبي صلى الله عليه و سلم تشكو إليه ما تلقى في يدها من الرحى و بلغها‬
‫أنه جاءه رقيق فلم تصادفه فذكرت ذلك لعائشة فلما جاء أخبرته عائشة الحديث‬

Fāṭimah came to Nabī H to complain about the injuries she was

sustaining on her hands due to [grinding] the grindmill as she heard that
some slaves had come to him. However, she did not meet him. Thus, she
mentioned this to ʿĀ’ishah. When he returned, ʿĀ’ishah conveyed her
message to him…1

This shows Sayyidah Fāṭimah’s J confidence in Sayyidah ʿĀ’ishah J and it

also depicts the latter’s concern to convey the message of the former.

Another incident is when the Ummahāt al-Mu’minīn sent Sayyidah Fāṭimah J

to Nabī H to request him:

‫إن نساءك ينشدنك الله العدل في بنت أبي بكر فكلمته فقال يا بنية أال تحبين ما أحب قالت بلى فرجعت‬
‫إليهن فأخبرتهن فقلن ارجعي إليه فأبت أن ترجع‬

“Your wives are entreating you to show fairness with regards to the
daughter of Abū Bakr for Allah’s sake.”

She spoke to him to which he noted, “O beloved daughter! Do you not love
what I love?”

“Definitely,” she replied.

She thus returned to them and informed them.

They said, “Go back to him.”

However, she refused to return.2

This is emphatic evidence of Sayyidah Fāṭimah’s love for Sayyidah ʿĀ’ishah L.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5361; Ṣaḥīḥ Muslim Ḥadīth: 2727.

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2581; Ṣaḥīḥ Muslim Ḥadīth: 2441.

25
The narration of Muslim documents that Rasūlullāh H said:

‫يا بنية أال تحبين ما أحب قالت بلى قال فأحبي هذه‬

“O beloved daughter! Do you not love what I love?”

“Indeed,” she replied.

“So love her,” he instructed.1

This is Rasūlullāh’s H command to her. And she would never violate his
command, may Allah be pleased with her.

The harmonious relationship between ʿĀishah and the progeny of ʿAlī and
the rest of the Ahl al-Bayt
The relationship between Sayyidah ʿĀishah J and the progeny of Sayyidunā
ʿAlī I as well as the rest of the Ahl al-Bayt is an amicable one, strengthened
by kindness and loyalty. In fact, Sayyidah ʿĀ’ishah J narrates several aḥādīth
which mention their virtues and merits. Among these is ḥadīth al-kisā’ (the ḥadīth
of the cloak) wherein she relates:

‫خرج النبي صلى الله عليه و آله و سلم غداة و عليه مرط مرحل من شعر اسود فجاء الحسن بن على فأدخله‬
‫ثم جاء الحسين فدخل معه ثم جاءت فاطمة فأدخلها ثم جاء علي فأدخله ثم قال إِن ََّما ُي ِر ْيدُ ال َّلهُ لِ ُي ْذ ِه َب‬
ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو ُي َط ِّه َر ُك ْم ت َْط ِه ْي ًرا‬ َ ‫الر ْج‬ ُ ‫َع‬
ِّ ‫نك ُم‬

Rasūlullāh H left in the morning wearing a cloak with pictures of

camel saddlebags made from black (camel’s) hair. Ḥasan ibn ʿAlī came and
Rasūlullāh H wrapped him under it, followed by Ḥusayn who entered
with him. Then Fāṭimah came and he took her under it, then ʿAlī came and
he also took him under it. He thereafter recited:

ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو ُی َط ِّه َر ُك ْم ت َْط ِه ْي ًرا‬ ِّ ‫إِن ََّما ُی ِر ْيدُ ال ّٰل ُه لِ ُی ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

1  Ṣaḥīḥ Muslim Ḥadīth: 2442; Ṣaḥīḥ al-Bukhārī Ḥadīth: 2581.

26
 Allah intends only to remove from you the impurity [of sin], O people of the
[Prophet’s] household, and to purify you with [extensive] purification.1,2

This ḥadīth proves that Sayyidunā ʿAlī, Fāṭimah, and their sons M are most
deserving of being included in the Ahl al-Bayt than others. And this is Sayyidah 3

ʿĀ’ishah’s J narration which is clear evidence to her recognition of their

position, and her honesty in narrations.

Similar is her narration of Rasūlullāh H embracing Sayyidunā Ḥasan I

and decalring his love for him. Accordingly she recalls that Nabī H would
embrace him and declare”

‫اللهم إن هذا ابني فأحبه و أحب من يحبه‬

O Allah, indeed this is my son so love him and love the one who loves him.4

After Sayyidunā Ḥasan I passed away, Sayyidunā Ḥusayn I came to

Sayyidah ʿĀ’ishah J and sought her permission for him to be buried in her
room alongside his grandfather. She replied:

‫نعم و كرامة فبلغ ذلك مروان فقال مروان كذب و كذبت و الله ال يدفن هناك أبدا‬

“Yes and it will be an honour.”

However, this reached Marwān who said, “He is mistaken and so is she. By
Allah, he will never be buried there.”5

1  Sūrah al-Aḥzāb: 33
2  Ṣaḥīḥ Muslim Ḥadīth: 2424.
3  Majmūʿ al-Fatāwā of Ibn Taymiyyah vol. 22 pg. 361.
4  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5884; Ṣaḥīḥ Muslim Ḥadīth: 2421 on the authority of Sayyidunā Abū Hurayrah
I.

5  Tārīkh al-Madīnah vol. 1 pg. 110; al-Istīʿāb fī Maʿrifat al-Aṣḥāb vol. 1 pg. 376; Siyar Aʿlām al-Nubalā’ vol.
3 pg. 277.

27
There are many points deduced from this tradition:

• Her love for Sayyidunā Ḥasan and Sayyidunā Ḥusayn L,

• The pleasant relationship between them.

This is proven from her granting permission so that Sayyidunā Ḥasan I could
be buried with his grandfather.

Worthy of note is that Sayyidunā Zayn al-ʿĀbidīn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn
Abī Ṭālib1 was a student of Sayyidah ʿĀ’ishah J and narrates several aḥādīth
from her; some of which appear in Ṣaḥīḥ Muslim.2

‫و لم تسجل لنا كتب األحاديث واقعة صحيحة تدل على أن عائشة رضي الله عنها تحمل شيئا من الكراهية‬
‫أو البغض في قلبها تجاه أحد من آل البيت بل أجمع أصحاب السير على أن الصلة بين عائشة رضي الله‬
‫عنها و آل البيت كانت على أكمل ما ترضاه السجية اإلنسانية‬

The books of aḥādīth have not authentically documented even one incident
which indicates that Sayyidah ʿĀ’ishah J harboured any aversion or
enmity in her heart for any of the Ahl al-Bayt. Instead, the historians are
unanimous that she had the most perfect relationship with the Ahl al-Bayt
as desired by man’s natural disposition.3

The evidences for this harmonious connection between Sayyidah ʿĀ’ishah

J and the Ahl al-Bayt are numerous, scattered all over the books of ḥadīth
and history, to the extent that the books of the Shīʿah as well document these
incidents; as will be discussed shortly.

1  He is ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib Abū al-Ḥusayn al-Qurashī al-Hāshimī Zayn al-ʿĀbidīn.
A man of deep knowledge, nobility, and piety. Reliable and trustworthy. A narrator of plenty aḥādīth;
prominent, influential and righteous. He was with his father when the tragedy at Karbalā’ occurred.
However, he was indisposed so he did not participate in the battle. He passed away in 93 A.H. (Siyar
Aʿlām al-Nubalā’ vol. 4 pg. 386; Tahdhīb al-Tahdhīb vol. 4 pg. 192)
2  Siyar Aʿlām al-Nubalā’ vol. 4 pg. 386.
3  Sīrat al-Sayyidah ʿĀ’ishah of al-Nadwī pg. 122.

28
The loving bond between Sayyidah ʿĀ’ishah and Sayyidunā ʿAlī and his progeny
M has been established by confirmed authentic narrations. Even if these had

not been available, then too Sayyidah ʿĀ’ishah’s J devoutness, fear for Allah
E, recognition of rights and entitlements, treatment of people according
to their status, realisation of the virtue of the virtuous, and loving those whom
Allah E and His Rasūl H loved; is sufficient proof and substantiation
for those who are searching for the truth. Had the Rāfiḍah not denied this, there
would be no real need to substantiate such obvious realities.

The stance of the Ahl al-Bayt from the Banū al-ʿAbbās concerning those
who revile ʿĀ’ishah
1. Al-Amīr Mūsā ibn ʿĪsā ibn Mūsā al-ʿAbbāsī1 (d. 183 A.H)

Qāḍī ʿIyāḍ2 says:

‫و شتم رجل عائشة بالكوفة فقدم إلى موسى بن عيسى العباسى فقال من أحضر هذا فقال ابن أبي ليلى أنا‬
‫فجلد ثمانين و حلق رأسه و أسلمه للحجامين‬

A man ridiculed ʿĀ’ishah in Kūfah and was thus brought to Mūsā ibn ʿĪsā
al-ʿAbbāsī who inquired, “Who brought him.”

“I,” replied Ibn Abī Laylā.

He was whipped with 80 lashes, his head was shaved, and was handed over
to the cuppers.3

1  Mūsā ibn ʿĪsā ibn Mūsā al-ʿAbbāsī al-Hāshimī. He was appointed as governor of the Ḥaramayn by
al-Manṣūr and al-Mahdī for a long period. Thereafter, he was appointed over Yemen by al-Mahdī and
over Egypt by al-Rashīd. He passed away in 183 A.H. (al-Nujūm al-Zāhirah of Taghrī Bardī vol. 2 pg. 78,
al-Aʿlām of Zarkalī vol. 7 pg. 326)
2  Al-Shafā bi Taʿrīf Ḥuqūq al-Muṣṭafā of Qāḍī ʿIyāḍ vol. 2 pg. 309.
3  Taʿāmul Āl al-Bayt min al-ʿAṣabah al-Aḥbāb maʿa al-Sābb li al-Zawjāt wa al-Aṣḥāb of ʿAbd Allāh al-ʿAbbās
with slight editions on the Internet.

29
2. Khalīfah al-Mutawakkil ʿAlā Allāh (d. 247 A.H)

Khalīfah al-Mutawakkil ʿAlā Allah1 commanded the lashing of one of the

reputable men of Baghdād named ʿĪsā ibn Jaʿfar ibn Muḥammad ibn ʿĀṣim.
Accordingly, he was lashed severely. It is reported that he was whipped a
1000 lashes until he died. This came after 17 men testified against him in
the presence of Qāḍī al-Sharqiyyah Abū Ḥassān al-Ziyādī that he reviled
Abū Bakr, ʿUmar, ʿĀ’ishah, and Ḥafṣah M.2

3. Khalīfah al-Muqtadir bi Allāh (d. 323 A.H)

Information reached him that a group of Rawāfiḍ had gathered in Masjid

Burāthā and were insulting the Ṣaḥābah. They did not perform Ṣalāt al-
Jumuʿah and were corresponding with the Qarāmiṭah.3 He ordered that
they be besieged. He sought a ruling from the scholars regarding the
Masjid, and they ruled that it is Masjid Ḍirār. Consequently, those who
were apprehended were lashed severely, suppplicaed against, and the
Masjid was demolished.4

4. Khalīfah al-Qādir bi Allāh5 (d. 422 A.H)

1  Jaʿfar ibn Muḥammad ibn Hārūn Abū al-Faḍl al-Khalīfah al-ʿAbbāsī. He was born in 205 A.H
and appointed as khalīfah in 232 A.H. He was loved by his subjects. He exhibited the Sunnah and
propagated it in his gatherings. He also wrote to the provinces to increase the level of sacrifice and
warned against saying that the Qurʾān is created. He spread the Sunnah and supported those devoted
to it. He was finally martyred in 247 A.H. (Siyar Aʿlām al-Nubalā’ vol. 12 pg. 30, al-Bidāyah wa al-Nihāyah
vol. 10 pg. 349)
2  Al-Bidāyah wa al-Nihāyah vol. 14 pg. 375.
3  Al-Qarāmiṭah: An underground movement portrayed as votaries of the Ahl al-Bayt but in reality
were nothing more than heresy and libertinism. (al-Mawsūʿah al-Maysarah fī al-Adyān wa al-Madhāhib
wa al-Aḥzāb al-Muʿāṣarah pg. 392)
4  Al-Bidāyah wa al-Nihāyah vol. 15 pg. 18
5  Aḥmad ibn Isḥāq ibn Jaʿfar Abū al-ʿAbbās al-Baghdādī al-Khalīfah al-ʿAbbāsī. He was born in 336
A.H. He was religious, an ʿālim, a devout worshipper, liberal in giving charity, combined with an
understanding of dīn and was among the eminent khulafāʾ. continued....

30
 He mentioned amongst his beliefs, as mentioned in al-Muntaẓam of Ibn al-
Jawzī (vol. 4 pg. 384):

‫و من سب سيدتنا عائشة فال حظ له في اإلسالم‬

Whoever disparages Sayyidah ʿĀ’ishah J has no share in Islam.

5. Khalīfah al-Mustaḍī’ bi Amr Allāh (d. 575 A.H)

A crowd gather around a poet who would sing for the Rawāfiḍ. His
name was Ibn Qarāyā. He would remain at the market places and sing
poetry which included abuse and slander of the Ṣaḥābah, coupled with
disparagement of those who love them. A audience was arranged for him
on the instructions of the Khalīfah. It turned out that he was a wretched
Rāfiḍī who invited towards his cult. The Fuqahā’ passed judgement that
his tongue and hands be severed and this was carried out. The masses then
grabbed him and hurled bricks at him, which led to him throwing himself
into the Tigris. They pulled him out of it and killed him.1

continued from page 30

Ibn al-Ṣalāḥ has counted him among the Shawāfiʿ. He wrote a book on ʿAqāʾid wherein he mentioned
the merit of the Ṣaḥābah and the disbelief of one who believes that the Qurʾān was created. He passed
away in 422 A.H. (Siyar Aʿlām al-Nubalā’ vol. 15 pg. 128, al-Bidāyah wa al-Nihāyah vol. 11 pg. 353

1  Al-Bidāyah wa al-Nihāyah vol. 16 pg. 531

31
32
The harmonious relationship between Umm al-Mu’minīn ʿĀ’ishah
and the Ahl al-Bayt in the books of the Shīʿah

‫كالصبح فيه ترفع و ضياء‬ ‫نسب أضاء عموده في رفعة‬

‫و الفضل ما شهدت به األعداء‬ ‫و شمائل شهد العدو بفضلها‬

A noble lineage which illuminated its pillars of loftiness,

Like daybreak with its greatness and brightness.

Coupled with excellent qualities which the enemy have acknowledged,

And real virtue is what the enemy attests to.

Now that the reality has been firmly established before you, O fortunate reader,
concerning the true relationship between Umm al-Mu’minīn Sayyidah ʿĀ’ishah
and Sayyidunā ʿAlī and the Ahl al-Bayt M; we now present to you those
narrations which the Shīʿah themselves have recorded in their books regarding
the same.

The idea is to convict the opponent from the sources he hastens to. The object is
not to accept the details which have been mentioned in the various narrations
because some of them are replete with lies and forgery. Nevertheless, the purpose
is to furnish for them proofs from their own sources of the love Sayyidah ʿĀ’ishah
J cherished for the Ahl al-Bayt so that they are compelled to accept the

narrations that appear in their books.1

We generally relied upon what Ibn Abī al-Ḥadīd2 has written. He reviles the
Ṣaḥābah M of Rasūlullāh H and slanders them with false accusations

1  One of the contemporary books which is replete with this is the book al-Tarāḥum Bayn Āl al-Bayt wa
al-Ṣaḥābah of Ṣāliḥ al-Durwaysh. A very beneficial book on the subject.
2  ʿAbd al-Ḥamīd ibn Hibat Allāh ibn Abī al-Ḥadīd, Abū Ḥāmid ʿIzz al-Dīn al-Madā’inī. An extremist
Shīʿī. He was born in 586 A.H. He enjoyed the good graces of al-Wazīr Ibn al-ʿAlqamī due to their
compatibility, closeness, and sharing shīʿī ideologies. Among his works is al-Falak al-Dā’ir ʿAlā al-Mathal
al-Sā’ir and Sharḥ Nahj al-Balāghah. He died in 655 A.H. (Tārīkh al-Islām of al-Dhahabī vol. 11 pg. 118,
al-Bidāyah wa al-Nihāyah vol. 13 pg. 199)

33
in his commentary of Nahj al-Balāghah. He is among the protagonists of Iʿtizāl
and Rifḍ, and a conspirator against Islam. Moreover, his relationship with the
wretched Ibn al-ʿAlqamī is well known.1 Nonetheless, taking into consideration
the extremist Shīʿah, he is considered among the distinguished scholars of the
Shīʿah, Muʿtazilah, and Mutafalsifah.2 The amazing thing is that while furnishing
proofs for the Rawāfiḍ, he speaks about Sayyidah ʿĀ’ishah J in glowing terms
at many places and testifies to her entry into Jannah. We shall list some of these
places for the reader. Some of his statements include obvious untruths which we
will point out if need be. We have chosen him since he is considered a haven [of
knowledge] by them and the Shīʿah rely on him regarding narrations concerning
Sayyidunā Abū Hurayrah and Sayyidah ʿĀ’ishah L.

Their testimony that Sayyidunā ʿAlī ibn Abī Ṭālib protected Sayyidah
ʿĀ’ishah, honoured her and exalted her status.
Ibn Abī al-Ḥadīd says:

‫على أن أمير المؤمنين عليه السالم أكرمها و صانها و عظم من شأنها و من أحب أن يقف على ما فعله‬
‫فليطالع كتب السيرة‬

Certainly, Amīr al-Mu’minīn honoured her, protected her, and exalted her
status. Those who wish to know the details of what he did should study the
books of Sīrah.3

He says:

‫و قد علمتم ما كان من عائشة في أمره فلما ظفر بها أكرمها و بعث معها إلى المدينة عشرين امرأة من نساء‬
‫عبد القيس عممهن بالعمائم و قلدهن بالسيوف‬

1  Al-Anwār al-Kāshifah li mā fī Kitāb Aḍwā’ ʿAlā al-Sunnah min al-Zalal wa al-Taḍlīl wa al-Mujāzafah of al-
Muʿallimī pg. 152.
2  Dar’ Taʿāruḍ al-ʿAql maʿa al-Naql of Ibn Taymiyyah vol. 1 pg. 161.
3  Sharḥ Nahj al-Balāghah vol. 17 pg. 254.

34
 You are well aware of ʿĀ’ishah’s interference in his matter. Notwithstanding
this, when he gained victory over her, he venerated her and sent 20 women
of ʿAbd al-Qays with her to Madīnah. He attired them with turbans and
adorned them with swords.1

Their testimony that Sayyidah ʿĀ’ishah narrates virtues of ʿAlī, Fāṭimah,

and the Ahl al-Bayt
Ibn Abī al-Ḥadīd affirms:

‫و أما مسروق فلم يمت حتى كان ال يصلي لله تعالى صالة إال صلى بعدها على علي بن أبي طالب عليه‬
‫السالم لحديث سمعه من عائشة في فضله‬

Death did not come to Masrūq until he would send salutations upon ʿAlī
ibn Abī Ṭālib after every ṣalāh he performed for the sake of Allah E

owing to the ḥadīth containing its virtue which he heard from ʿĀ’ishah.2

Masrūq ibn al-Ajdaʿ V is a prominent Tābiʿī. He is one of the most educated

regarding Sayyidunā ʿAlī’s I merits. Additionally, he is among his students as
appears in his biography.3 However, it is not established in the books of the Ahl
al-Sunnah that he would send such salutations upon Sayyidunā ʿAlī I.

Ibn Abī al-Ḥadīd is not the only one who reports Sayyidah ʿĀ’ishah’s J praise
for the Ahl al-Bayt. Rather, their later scholars who fabricated numerous lies
against her have reported her praise for Sayyidah Fāṭimah J. I present to you
the statement of one of them:

‫عائشة تثني على فاطمة و تقول ما رأيت أحدا أصدق منها إال أباها‬

‫و عن عائشة قالت ما رأيت رجال كان أحب إلى رسول الله منه و ما رأيت امرأة كانت أحب إلى رسول الله‬
‫من امرأته تعني عليا و فاطمة رضي الله عنهما‬

1  Ibid vol. 1 pg. 23.

2  Sharḥ Nahj al-Balāghah vol. 4 pg. 87.
3  Tahdhīb al-Tahdhīb vol. 4 pg. 59.

35
 ʿĀ’ishah praised Fāṭimah with the words, “I have not seen anyone more
truthful than her except her father.”

ʿĀ’ishah reports, “I have not seen a man more beloved to Rasūlullāh H

than him nor have I seen a woman more beloved in his sight than his wife—
referring to ʿAlī and Fāṭimah.”1

‫و قالت و قد سئلت من كان أحب الناس إلى رسول الله قالت فاطمة فقلت إنما سألتك عن الرجال قالت‬
‫زوجها و الله إنه كان صواما قواما و لقد سالت نفس رسول الله في يده فردها إلى فيه‬

Once she was asked, “Who is the most beloved person to Rasūlullāh
H?”

She replied, “Fāṭimah.”

I asked, “I am asking you about the men?”

She replied, “Her husband. By Allah! He would fast excessively and perform
ṣalāh excessively at night. Indeed, the soul of Rasūlullāh H flowed in
his hand and he returned it to his mouth.”2

It is reported that Sayyidah ʿĀ’ishah J mentioned Sayyidah Fāṭimah J in

these glowing terms:

‫ما رأيت أحدا أصدق منها إال أباها‬

I have not seen anyone more honest than her except for her father.3

It is reported that she said:

‫كنت عند رسول الله صلى الله عليه و سلم فأقبل علي بن أبي طالب فقال هذا سيد العرب‬

1  Amālī al-Ṭūsī pg. 249; 440, Biḥār al-Anwār vol. 37 pg. 40.
2  Kashf al-Ghummah of al-Irbilī vol. 1 pg. 244: Biḥār al-Anwār vol. 32 pg. 272, vol. 38 pg. 313, vol. 40 pg.
152, and vol. 43 pg. 53.
3  Kashf al-Ghummah vol. 2 pg. 100.

36
 I was by Rasūlullāh H when ʿAlī bin Abī Ṭālib arrived, upon which
Rasūlullāh H commented, “This is the leader of the Arabs.”1

She narrates that Rasūlullāh H stated:

‫ذكر علي عبادة‬

Speaking of ʿAlī is worship.2

She also reports:

‫زينوا مجالسكم بذكر علي‬

Beautify your gatherings with ʿAlī’s mention.3

It is reported that she remarked after Sayyidunā ʿAlī ibn Abī Ṭālib I was
mentioned in her presence:

‫كان من أكرم رجالنا على رسول الله صلى الله عليه و سلم‬

He was one of our most privileged men in Rasūlullāh’s H sight.4

She was asked regarding him, to which she replied:

‫ذاك خير البشر و ال يشك فيه إال كافر‬

He is the most superior man. No one doubts this except a disbeliever.5

1  Biḥār al-Anwār vol. 38 pg. 93, 150.

2  Ibid vol. 38 pg. 199, 200.
3  Ibid vol. 38 pg. 201.
4  Kashf al-Ghummah vol. 1 pg. 376, Biḥār al-Anwār vol. 40 pg. 51.
5  Biḥār al-Anwār vol. 26 pg. 306 and vol. 38 pg. 5.

37
Another narration has the words:

‫ذاك من خير البرية و ال يشك فيه إال كافر‬

He is one of the greatest creations. None but a disbeliever will doubt this.1

She advised her brother Muḥammad ibn Abī Bakr:

‫الزم علي بن أبي طالب فإني سمعت رسول الله يقول الحق مع علي و علي مع الحق ال يفترقان حتى يردا‬
‫علي الحوض‬

Cling to ʿAlī ibn Abī Ṭālib for I have indeed heard Rasūlullāh H saying,
“The truth is with ʿAlī and ʿAlī is with the truth. They will not separate
until they meet me at the pond.”2

When news of Sayyidunā ʿAlī’s I extermination of the Khawārij reached her,

she said that she heard Rasūlullāh H saying:

‫يقتلهم خير أمتي بعدي‬

The best of my ummah after me will kill them.

Another narration has the wording:

‫هم شر الخلق و الخليقة يقتلهم خير الخلق و الخليقة و أعظمهم عند الله تعالى يوم القيامة وسيلة‬

They are the worst of mankind and creation who will be slain by the best
of mankind and creation and the greatest medium in the sight of Allah
E.

Another narration contains the words:

1  Ibid vol. 38 pg. 13.

2  Ibid vol. 38 pg. 28, 33, 38, 39.

38
 ‫اللهم إنهم شرار أمتي يقتلهم خيار أمتي و ما كان بيني و بينه إال ما يكون بين المرأة و أحمائها‬

[Rasūlullāh H said:] “O Allah! Certainly, they are the worst of my

ummah who will be killed by the best of my ummah.” [She then said:]
“Whatever transpired between me and him was nothing more than what
happens between a woman and her in-laws.”1

They narrated from Sayyidah ʿĀ’ishah J:

‫أن رسول الله صلى الله عليه و سلم أجلس حسينا على فخذه فجاء جبريل إليه فقال هذا ابنك قال نعم‬
‫قال أما إن أمتك ستقتله بعدك فدمعت عينا رسول الله صلى الله عليه و سلم فقال جبريل إن شئت أريتك‬
‫األرض التي يقتل فيها قال نعم فأراه جبريل ترابا من تراب الطف‬

Rasūlullāh H seated Ḥusayn upon his lap. Just then Jibrīl entered his
presence and asked, “Is this your son?”

He replied in the affirmative.

Jibrīl said, “Behold! Indeed your ummah will soon kill him after your
demise.”

Hearing this, Rasūlullāh’s H eyes began to flow with tears.

Jibrīl submitted, “If you wish, I will show you the land where he will be
martyred.”

“Yes,” he replied.

Accordingly, Jibrīl showed him some sand from al-Ṭaff 2.3

This narration has no isnād. Nonetheless, it is great evidence for them as long as
it contains some merit of Sayyidunā Ḥusayn I. While at the same time, the

1  Ibid vol. 33 pg. 332, 333, 340, Kashf al-Ghummah vol. 1 pg. 158.
2  Al-Ṭaff: A land on the outskirts of Kūfah along the desert road where the martyrdom of Sayyidunā
Ḥusayn ibn ʿAlī L occurred. (Muʿjam al-Buldān of Yāqūt al-Ḥamwī vol. 4 pg. 36).
3  Al-Sayyid Murtaḍā al-ʿAskarī: Maʿālim al-Madrasatayn vol. 3 pg. 40-42. When Sayyidunā Ḥusayn I
knew the place of his murder, why did he go there? Is suicide permissible in his or their fiqh?

39
one who narrates this grand evidence is the worst creation of Allah in their eyes.
How astonishing!

We do not rely on the isnāds of the afore-mentioned narrations since they have
been criticised extensively. Nevertheless, we deduce from the Shīʿī scholars’
documentation of them, their tacit approval of the pleasant and amicable
relationship between Sayyidunā ʿĀ’ishah and Sayyidunā ʿAlī and Sayyidah
Fāṭimah, M and her wonderful testimony in their favour.

ʿĀ’ishah’s approval of Ḥasan’s burial in her home and this being among
her merits
Ibn Abī al-Ḥadīd says:

‫و قد روي عنها أنه لما طلب منها الدفن قالت نعم فهذه الحال و القصة منقبة من مناقب عائشة‬

It is reported about her that when he sought permission from her to bury,
she allowed it. This approval and incident is one of the merits of ʿĀ’ishah.1

Their testimony to her Tawbah and entry into Jannah

Ibn Abī al-Ḥadīd states:

‫و أما أم المؤمنين عائشة فقد صحت توبتها و األخبار الواردة في توبتها أكثر من األخبار الواردة في توبة‬
‫طلحة و الزبير‬

With regards to Umm al-Mu’minīn ʿĀ’ishah, [the incident of] her tawbah is
indeed authentic. The traditions relating to her tawbah are more abundant
than the traditions relating to the tawbah of Ṭalḥah and Zubayr.2

He also says:

1  Sharḥ Nahj al-Balāghah vol. 16 pg. 51.

2  Ibid vol. 17 pg. 254.

40
 ‫و هذا الفصل كله رمز إلى عائشة و ال يختلف أصحابنا في أنها أخطأت فيما فعلت ثم تابت و ماتت تائبة‬
‫و أنها من أهل الجنة‬

This entire chapter is dedicated to ʿĀ’ishah. However, our scholars are

unanimous that she erred in the manner she acted but then followed it up
with tawbah and passed away repentful. And she is among the inhabitants
of Jannah.1

Their Imāms naming some of their daughters after ʿĀ’ishah

1. Imām Jaʿfar al-Ṣādiq, considered the sixth Imām by the Shīʿah, named one
of his daughters after Sayyidah ʿĀ’ishah al-Ṣiddīqah J.2

2. Imām Mūsā ibn Jaʿfar al-Ṣādiq, commonly known as al-Kāẓim (d. 173 A.H),
considered the seventh Imām by the Shīʿah, named one of his daughters
after Sayyidah ʿĀ’ishah al-Ṣiddīqah J.3

3. Similarly, the son of Mūsā al-Kāẓim—Jaʿfar ibn Mūsā al-Kāẓim ibn Jaʿfar al-
Ṣādiq—also named his daughter ʿĀ’ishah.4 Al-ʿUmrī5 states in al-Majdī:

‫ولد جعفر بن موسى الكاظم بن جعفر الصادق يقال له الخواري و هو ألم ولد ثماني نسوة و هي حسنة و‬
‫عباسة و عائشة و فاطمة الكبرى و فاطمة أي الصغرى و أسماء و زينب و أم جعفر‬

Jaʿfar ibn Mūsā al-Kāẓim ibn Jaʿfar al-Ṣādiq—known as al-Khawārī and who
is the son of Mūsā’s Umm Walad—had 8 daughters: Ḥasanah, ʿAbbāsah,

1  Ibid vol. 6 pg. 214

2  Aʿlam al-Nisā’ pg. 132, Lawāqiḥ al-Anwār fī Ṭabaqāt al-Akhyār, Nūr al-Abṣār fī Manāqib Āl al-Bayt al-
Mukhtār.
3  Al-Irshād of al-Mufīd vol. 2 pg. 302, al-Fuṣūl al-Muhimmah of ʿAbd al-Ḥusayn al-Mūsawī pg. 242, Kashf
al-Ghummah vol. 3 pg. 244
4  Umdat al-Talib pg. 63
5  Abū al-Ḥasan ʿAlī ibn Muḥammad ibn ʿAlī al-ʿUmrī. A celebrated genealogist of the fifth generation.
Some of his well-known books are al-Majdī fī Ansāb al-Ṭālibīn and al-Mushajjarāt. (Muʿjam al-Mu’allifīn of
Riḍā Kaḥḥālah vol. 7 pg. 221, introduction to the book al-Majdī Fī Ansāb al-Ṭālibīn)

41
 ʿĀ’ishah, Fāṭimah al-Kubrā, Fāṭimah al-Ṣughrā, Asmā’, Zaynab, and Umm
Jaʿfar.1

4. Imām ʿAlī al-Riḍā ibn Mūsā al-Kāẓim, regarded as the eight infallible Imām
by the Shīʿah, he too continued the tradition of his fathers before him and
named his daughter ʿĀ’ishah.2

5. Imām ʿAlī al-Hādī also named his daughter ʿĀ’ishah after Umm al-Mu’minin
Sayyidah Siddiqah J.3 It should be borne in mind that ʿAlī al-Hādī is
considered to be the tenth Imam by the Shīʿah Ithnā ʿAshariyyah.

Had Sayyidah ʿĀ’ishah J harboured animosity, hatred, and enmity for the Ahl
al-Bayt, and they in return for her then these pious luminaries would not have
named their daughters after her.

Sayidunā ʿAlī’s feelings towards her on the Day of Jamal

Abū Jaʿfar ibn Bābuwayh4 referred to as al-Ṣadūq by the Shīʿah narrates from Jaʿfar
al-Ṣādiq ibn Muḥammad—from his father, Muḥammad al-Bāqir:

‫قال مروان بن الحكم لما هزمنا علي بالبصرة رد على الناس أموالهم من أقام بينة أعطاه و من لم يقم بينة‬
‫حلفه قال فقال له قائل يا أمير المؤمنين اقسم الفيء بيننا و السبي قال فلما أكثروا عليه قال أيكم يأخذ أم‬
‫المؤمنين في سهمه فكفوا‬

Marwān ibn al-Ḥakam reports, “When ʿAlī defeated us at Baṣrah, he

returned the people’s belongings to them. Whoever furnished proof, he
gave him his wealth and whoever could not was made to take an oath.

1  Al-Majdī fī Ansāb al-Ṭālibīn pg. 301.

2  Umdat al-Talib pg. 128, Kash al-Ghummah vol. 2 pg. 267, Biḥār al-Anwār vol. 49 pg. 221
3  Kitab al-Irshad pg. 334, Rawd al-Mi’tar pg. 306
4  Muḥammad ibn ʿAlī ibn al-Ḥusayn Abū Jaʿfar al-Qummī titled as al-Ṣadūq. Leader of the Imāmiyyah.
He was born in 306 A.H. He is the author of books frequently read and studied by the Rawāfiḍ. His
memory is proverbial. Some of his works are Daʿā’im al-Islām and Dīn al-Imāmiyyah. He died in 381
A.H. (Siyar Aʿlām al-Nubalā’ vol. 16 pg. 303, al-Aʿlām vol. 6 pg. 274)

42
 A person said to him, ‘O Amīr al-Mu’minīn! Divide the spoils and captives
between us.’ [However, he ignored him.]

But when they persisted, he said, ‘Which of you would take Umm al-
Mu’minīn in his share?’

They thus desisted from their claim.”1

Sayyidah Fāṭimah’s relationship with her

When Sayyidah Fāṭimah J would prepare food, she would serve some to our
mother Sayyidah ʿĀ’ishah J as al-Ḥimyarī has documented with his chain of
narration.2

Al-Majlisī3 quotes from Sayyidunā ʿAlī I in Biḥār al-Anwār:

‫دخلت السوق فابتعت لحما بدرهم و ذرة بدرهم فأتيت بهما فاطمة حتى إذا فرغت من الخبز و الطبخ‬
‫قالت لو أتيت أبي فدعوته فخرجت و هو مضطجع يقول أعوذ بالله من الجوع ضجيعا فقلت يا رسول الله‬
‫عندنا طعام فاتكأ علي و مضينا نحو فاطمة فلما دخلنا قال هلمي من طعامنا ثم قال اغرفي لعائشة فغرفت‬

I entered the market place and purchased some meat for one dirham and
some maize for one dirham and brought them to Fāṭimah.

When she finished baking and cooking, she suggested, “If you would go to
my father and invite him.”

Accordingly, I went and [found him] lying down and praying, “I seek
protection in Allah from hunger as a companion.”

I submitted, “O Messenger of Allah! We have some food.”

1  ʿIlal al-Sharā’iʿ vol. 2 pg. 603.

2  Qurb al-Isnād of al-Ḥimyarī pg. 137.
3  Muḥammad Bāqir ibn Muḥammad Taqī ibn Maqṣūd ʿAlī al-Aṣfahānī al-Majlisī. A scholar of the
Imāmiyyah and part of the Ithnā ʿAshariyyah. He was appointed chief Qāḍī in Iṣfahān. He was born
in 1037 A.H. Among his books is Biḥār al-Anwār and Jawāmiʿ al-ʿUlūm. He died in 1111 A.H (al-Aʿlām vol.
6 pg. 48)

43
 He thus leaned upon me and we proceeded towards Fāṭimah.

As we entered, he said, “Bring some of our food.”

He then instructed, “Scoop out some for ʿĀ’ishah.”

And she complied.1

Likewise Ibn Rustum al-Ṭabarī2 has mentioned in Dalā’il al-Imāmah that Fāṭimah
J passed away in the condition that she was pleased with ʿĀ’ishah and also
made a bequest of 12 ūqiyah [silver] for her. The narration reads:

‫ان فاطمة عليها السالم اوصت الزواج النبي صلى الله عليه و سلم لكل واحدة منهن اثنا عشرة اوقية و‬
‫لنساء بني هاشم مثل ذلك و اوصت المامة بنت ابي العاص بشيء‬

Verily Fatimah bequeathed for each of the wives of the Prophet H 12

ūqiyah (of silver), and for the women of the Banū Hāshim the same, and she
also made a bequest for something to be given to Umāmah bint Abī al-ʿĀṣ.3

The Imāms’ testimonies in ʿĀ’ishah’s favour

Al-Kulaynī4 reports in al-Kāfī from Ḥumayd ibn Ziyād—from Ibn Simāʿah—
from Muḥammad ibn Ziyād and Ibn Ribāṭ—from Abū Ayyūb al-Khazzār—from
Muḥammad ibn Muslim, who said:

1  Biḥār al-Anwār vol. 17 pg. 231.

2  Muḥammad ibn Jarīr ibn Rustum Abū Jaʿfar al-Ṭabarī. A rāfiḍī and imāmī. He is sometimes confused
with Muḥammad ibn Jarīr ibn Yazīd al-Ṭabarī the Mufassir and Imām of the Ahl al-Sunnah. Among his
books is al-Mustarshad fī al-Imāmah and al-Ruwāt ʿan Ahl al-Bayt. (Siyar Aʿlām al-Nubalā’ vol. 14 pg. 282,
appendix of Mīzān al-Iʿtidāl of al-ʿIrāqī pg. 178)
3  Dalā’il al-Imāmah pg. 260. There was an error in the manner in which this narration was cited from
Dalā’il al-Imāmah in the original Arabic, which was subsequently translated as it appeared. This has
been rectified, and the above quotation is as it appears in the original work of Dalā’il al-Imāmah.
4  Muḥammad ibn Yaʿqūb Abū Jaʿfar al-Rāzī al-Kulaynī; Shaykh of the Shīʿah and scholar of the
Imāmiyyah. He is among their fuqahā’ (jurists) and authors. Among his works is al-Kāfī fī ʿIlm al-Dīn
and al-Radd ʿAlā al-Qaramitah. He died in 328 A.H (Siyar Aʿlām al-Nubalā’ vol. 15 pg. 280 and al-Aʿlām vol.
7 pg. 145)

44
 ‫قلت ألبي عبد الله عليه السالم إني سمعت أباك يقول إن رسول الله صلى الله عليه و آله خير نساءه فاخترن‬
‫الله و رسوله فلم يمسكهن على طالق و لو اخترن أنفسهن لبن فقال إن هذا حديث كان يرويه أبي عن‬
‫عائشة و ما للناس و للخيار إنما هذا شيء خص الله عز و جل به رسوله صلى الله عليه و آله‬

I asked Abū ʿAbd Allah al-Ṣādiq, “I heard your father saying, ‘Verily,
Rasūlullāh H gave his wives a choice and they all chose Allah and His
Messenger. Hence, he did not remain divorced to them. Had they chosen
themselves, they would have been separated [from him].’”

He commented, “Indeed this is a narration which my father would report

from ʿĀ’ishah. What knowledge do people have concerning khiyār (choice)?
This was something Allah the Mighty and Exalted exclusively bestowed
upon His Messenger H.”1

Al-Majlisī comments: “Authenticated.”

This narration from Jaʿfar al-Ṣādiq2 from his father confirms that he would
narrate from Umm al-Mu’minīn ʿĀ’ishah J and that she is one of the wives of
Nabī H who chose Allah and His Messenger.

‫و عن أبي جعفر محمد بن علي الباقر أن سائال سأله عن عائشة و عن مسيرها في تلك الحرب الجمل فقال‬
‫استغفر الله لها أما علمت ما كانت تقول يا ليتني كنت شجرة يا ليتني كنت حجرا يا ليتني كنت مدرة قلت‬
‫و ما ذاك منها قال توبة‬

It is reported about Abū Jaʿfar Muḥammad al-Bāqir3 that a person asked

him concerning ʿĀ’ishah and her journey to the Battle of Jamal to which

1  Al-Kāfī vol. 6 pg. 137, Biḥār al-Anwār vol. 22 pg. 212

2  Jaʿfar ibn Muḥammad ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, Abū ʿAbd Allah al-Hāshimī, al-
Ṣādiq. He was born in 80 A.H. He is a Shaykh of the Banū Hāshim and one of the renowned ʿUlamā’ of
Madīnah. He is a descendant of Sayyidunā Abū Bakr al-Ṣiddīq I from his mother’s side. He would
be infuriated by the Rawāfiḍ and hated them. He was courageous and determined to speak the truth
openly. He passed away in 148 A.H. (Siyar Aʿlām al-Nubalā’ vol. 6 pg. 255, al-Mūjiz al-Fāriq min Maʿālim
Tarjamat al-Imām Jaʿfar al-Ṣādiq of ʿAlī al-Shibl)
3  Muḥammad ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, Abū Jaʿfar al-Hāshimī, al-Bāqir. A credible
Imām. He was born in 56 A.H. He was learned, a faqīh, and one of the distinguished ʿUlamā’. He passed
away in 117 A.H. (Siyar Aʿlām al-Nubalā’ vol. 4 pg. 401, Tahdhīb al-Tahdhīb vol. 5 pg. 225)

45
 he replied, “Seek Allah’s forgiveness on her behalf. Do you not know that
she would lament, ‘If only I was a tree! If only I was a rock! If only I was a
clod of earth!’”

The questioner enquired, “What did this serve as in her favour?”

“Repentance,” he explained.1

This is sufficient evidence of the harmonious relationship between Sayyidah

ʿĀ’ishah J and Sayyidunā ʿAlī and the Ahl al-Bayt M. It is manifest and
substantiated not only from Sunnī sources but from Shīʿī sources as well. No
one is capable of denying it except through sophistry and obstinacy. And true
guidance comes only from Allah E.

1  Al-Ṭabaqāt al-Kubrā vol. 8 pg. 74.

46
 Baseless Fabrications against Sayyidah ʿĀ’ishah

Introduction

A group of unscrupulous individuals have committed themselves to fabricating

terrible accusations against the Ṣaḥābah of Rasūlullāh H. These unsavoury
characters have contaminated the books of history with lies and forgeries. Thus,
the picture of that beautiful era has been disfigured by the writings of the sinful
hands of these liars and the fabrications they forged.

These fabricators reared their heads in the era of the Ṣaḥābah M and spread
false reports throughout the land until it finaly led to civil strife. Those who cast
accusations against the Ṣaḥābah M of Rasūlullāh H rely on this vile and
horrid Saba’ī legacy which the impostors and fabricators have left behind.

Shaykh al-ʿAllāmah Muḥibb al-Dīn al-Khaṭīb has mentioned:

O Muslims of this era and every era! Indeed, the criminal hands which have
forged false reports on the tongues of ʿĀ’ishah, ʿAlī, Ṭalḥah, and Zubayr M
are the same hands responsible for all this turmoil. They have engineered
every fitnah from the first to the last. It is these same criminals who forged
the message which was presumed to be that of Amīr al-Mu’minīn ʿUthmān
to his governor in Egypt at such a time that it is known that he had no
governor in Egypt to begin with. This letter was forged in the name of
ʿUthmān with the same pen which forged other messages in the name of
ʿAlī. All of this with the sole purpose so that the rebels can return back
to Madīnah after they had been satisfied with the correctness of their
Khalīfah’s stance. And whatever has been circulated about him are all lies.
He would act in every matter according to what he felt was true and sound.
It was not only the son-in-law of Rasūlullāh H—the one who was given
glad tidings of martyrdom and Jannah—who was the victim of this wicked
Saba’ī conspiracy. In fact, Islam itself was the victim prior to this. The
eras of Islam which were pure and unsullied have been adulterated and

47
 obscured by this wicked Jew and those who are obedient to him by the
reigns of desires and passions.1

The reader of history needs to be cognisant of these realities in order for the
innocence of the Ṣaḥābah M to become apparent to him, and he may become
aware of the lies which the Saba’iyyah and their grandchildren have inserted.
Their only objective is to distort the face of that noble and pure era. Nonetheless,
Allah E has appointed soldiers who will expose these fabrications and lies,
and uncover the pure truth so that the pristine dīn of Allah E and the honour
of the Ṣaḥābah M may be preserved. They are the ones who have shouldered
His dīn, made His word reign supreme, and assisted His creed. Ibn al-Mubārak2
V was asked:

‫هذه األحاديث المصنوعة قال يعيش لها الجهابذة‬

“All these fabricated aḥādīth?”

He replied, “Great scholars will live for it (its eradication).”3

It is common knowledge that the Rawāfiḍ are the worst liars among the groups
which have been linked to Islam. In fact, their creed rests upon falsehood. The
most detestable people in their eyes are the Ṣaḥābah M. Imām al- Shāfiʿī has
declared:

‫لم أر أحدا أشهد بالزور من الرافضة‬

I have not seen anyone more deceitful than the Rawāfiḍ.4

1  His commentary on al-ʿAwāṣim min al-Qawāṣim pg. 108.

2  ʿAbd Allah ibn al-Mubārak ibn Wāḍiḥ, Abū ʿAbd al-Raḥmān al-Mirwazī. He was an Imām, Shaykh al-
Islām, a ḥāfiẓ, and a mujāhid. He was born in 118 A.H. One of the most renowned scholars of his time.
He spent lengthy periods on journey in search of knowledge and in Jihād. Among his books is al-Zuhd
and al-Musnad. He passed away in 181 A.H. (Siyar Aʿlām al-Nubalā’ vol. 8 pg. 378, Tahdhīb al-Tahdhīb vol.
3 pg. 247)
3  Al-Jarḥ wa al-Taʿdīl of Ibn Abī Ḥātim vol. 1 pg. 3
4  Sharḥ Uṣūl Iʿtiqād Ahl al-Sunnah wa al-Jamāʿah of al-Lālakā’ī vol. 8 pg. 1544, al-Sunan al-Kubrā of al-
Bayhaqī vol. 10 pg. 352

48
Yazīd ibn Hārūn1 has stated:

‫يكتب عن كل صاحب بدعة إذا لم يكن داعية إال الرافضة فإنهم يكذبون‬

Ḥadīth of every innovator could be recorded on condition that he does not

invite [towards it] except the Rawāfiḍ for indeed they are liars.2

Muḥammad ibn Saʿīd al-Aṣbahānī3 narrates that he heard Sharīk advise:

‫احمل العلم عن كل من لقيت إال الرافضة فإنهم يضعون الحديث و يتخذونه دينا‬

Learn knowledge from everyone you meet besides the Rawāfiḍ for certainly
they fabricate ḥadīth and adopt it as their dīn.4

Ibn Taymiyyah has mentioned:

‫و قد اتفق أهل العلم بالنقل و الرواية و اإلسناد على أن الرافضة أكذب الطوائف و الكذب فيهم قديم و‬
‫لهذا كان أئمة اإلسالم يعلمون امتيازهم بكثرة الكذب‬

The experts of narration, traditions, and isnād have unanimously agreed

that the Rawāfiḍ are the worst liars among all the deviant sects. Falsehood
has been their icon from their very inception. It is for this reason that the
scholars of Islam would recognise their distinction to be abundance of lies.5

1  Yazīd ibn Hārūn ibn Zādhī; and it is said: Ibn Zādhān, Abū Khālid al-Wāsiṭī. The Imām, leader, Shaykh
al-Islām, and ḥāfiẓ. Born in 118 A.H, he was an authority in knowledge and practice. He had a lofty
status and was a devout worshipper. He is among those who enforced the truth and forbade evil. He
passed away in 206 A.H. (Siyar Aʿlām al-Nubalā’ vol. 9 pg. 358, Tahdhīb al-Tahdhīb vol. 6 pg. 230)
2  Minhāj al-Sunnah al-Nabawiyyah of Ibn Taymiyyah vol. 1 pg. 60
3  Muḥammad ibn Saʿīd, Abū Jaʿfar. He is called Ḥamdān al-Aṣbahānī al-Kūfī. He is among the teachers
of al-Bukhārī. He was a ḥāfiẓ who would narrate from his memory. He would not accept al-talqīn
(dictation) and would neither read from the books of people. He passed away in 220 A.H. (Rijāl al-Ṣaḥīḥ
al-Bukhārī of al-Kalābādhī vol. 2 pg. 652, al-Kāshif of al-Dhahabī vol. 2 pg. 175)
4  Minhāj al-Sunnah al-Nabawiyyah vol. 1 pg. 60.
5  Ibid vol. 1 pg. 59.

49
The statements of the ʿUlamā’ concerning the lies of the Rawāfiḍ are well known
having no need to express, and they are so profuse that citing all of them in this
brief treatise would be near impossible.

In the following pages, some of the accusations which the Rawāfiḍ have levelled
against Sayyidah ʿĀ’ishah J will be mentioned so as to exonerate her from
the slanders of the liars and to establish the truth. It is apt for us to cite at this
juncture the statement of Ḥāfiẓ al-Jalāl al-Suyūṭī V, which he mentions in
the beginning of his book Miftāḥ al-Jannah after quoting the statement of some
extremist Shīʿah:

‫و هذه آراء ما كنت أستحل حكايتها لوال ما دعت إليه الضرورة من بيان أصل هذا المذهب الفاسد الذي‬
‫كان الناس في راحة منه من أعصار‬

These are such views the quoting of which I do not regard as permissible
except in cases of necessity purely to expose this corrupt creed which
people have been relieved from for ages.1

Due to their extreme hatred for Sayyidah ʿĀ’ishah J, you will find severe
disparagement against her and rejection of her virtues in their books. In fact, at
times some of the fundamentals and that which has been proven categorically
and by Tawātur regarding her have been denied. An example of this is the claim of
Murtaḍā al-ʿAskarī2—one of their contemporary scholars—that she was one of the
slave-girls of Rasūlullāh H.3 It is not far-fetched from the one who reaches
this level of rejection to exaggerate in abusing and insulting her, and denying her
every virtue. It is not at all improbable for him to narrate a blatant lie and false
report from Sayyidunā Ibn ʿAbbās L that he addressed her saying:

1  Miftāḥ al-Jannah fī al-Iḥtijāj bi al-Sunnah of al-Suyūṭī pg. 6.

2  Murtaḍā ibn Muḥammad Ismāʿīl ibn Muḥammad Sharīf al-ʿAskarī. He was born in 1332 A.H in
Sāmurā’ and studied in the educational centre there after which he travelled to Qumm in 1349 A.H to
complete his studies and then to al-Kāẓimiyyah where he settled. Some of his books are: Aḥādīth Umm
al-Mu’minīn ʿĀ’ishah and al-Qur’ān al-Karīm wa Riwāyāt al-Madrasatayn. He died in Tehran in 1428 A.H.
3  Ḥadīth al-Ifk of Jaʿfar Murtaḍā al-Ḥusaynī pg. 17.

50
 ‫و ما أنت إال حشية من تسع حشايات خلفهن بعده لست بأبيضهن لونا و ال بأحسنهن وجها و ال بأرشحهن‬
‫عرقا و ال بأنضرهن ورقا و ال بأطرئهن أصال إلخ‬

You are nothing but a mattress from the nine mattresses he left behind
after his demise. You are neither the fairest of them, nor the prettiest, nor
the most qualified, nor the most beautiful, nor the purest in lineage.1

Such a blasphemous statement can only be uttered by one whose heart is filled
with hatred, malice, and jealousy. For such a person lying, fabricating, and
attributing falsehood to her is considred permissible just to indict her. And Allah
E has protected her from their slanders and allegations.

Al-Ājurrī V has mentioned:

‫روي أنه قيل لعائشة إن رجال قال إنك لست له بأم فقالت صدق أنا أم المؤمنين و لست بأم المنافقين‬

It is reported that Sayyidah ʿĀ’ishah was informed, “A man has claimed

that you are not his mother.”

“He has spoken the truth,” she replied, “I am the mother of the believers,
not the mother of the hypocrites!”

It has reached me that one of the early Fuqahā’ was asked regarding two men who
took oaths of ṭalāq. One swore that ʿĀ’ishah was his mother while the other swore
that she was not to which he commented, “Both of them have not broken their
oath.” He was asked the reason behind this since most definitely one of them has
broken his oath. He explained,

‫إن الذي حلف أنها أمه هو مؤمن لم يحنث و الذي حلف أنها ليست أمه هو منافق لم يحنث‬

The one who swore she was his mother is a believer who has not broken
his promise while the one who swore that she was not his mother is a
hypocrite who has not broken his oath.

1  Biḥār al-Anwār vol. 32 pg. 270; Maʿrifat Akhbār al-Rijāl of al-Kashshī pg. 40.

51
Muḥammad ibn al-Ḥusayn V has stated:

‫فنعوذ بالله ممن يشنأ عائشة حبيبة رسول الله صلى الله عليه و سلم الطيبة المبرأة الصديقة ابنة الصديق أم‬
‫المؤمنين رضي الله عنها و عن أبيها خليفة رسول الله صلى الله عليه و سلم‬

We seek Allah’s E protection from the one who harbours hatred for
Sayyidah ʿĀ’ishah J—the beloved of Rasūlullāh H, the pure and
exonerated, al-Ṣiddīqah bint al-Ṣiddīq, Mother of the Believers J—and
her father, the khalīfah of Rasūlullāh H.1

Probably one of the main reasons behind the Rawāfiḍ’s slanders against her is
that she memorised an abundance of the Sunnah of Nabī H coupled with
the long life Allah gifted her after Rasūlullāh’s H demise. She lived for
nearly 50 years after him, hence people benefitted from her ocean of knowledge
and learnt extensively from her.

Ḥāfiẓ Ibn Ḥajar V says:

‫قد حفظت عنه شيئا كثيرا و عاشت بعده قريبا من خمسين سنة فأكثر الناس األخذ عنها و نقلوا عنها من‬
‫األحكام و اآلداب شيئا كثيرا حتى قيل إن ربع األحكام الشرعية منقول عنها رضي الله عنها‬

She remembered a considerable amount from the Prophet H and lived

after his demise for almost 50 years. Therefore, people learnt from her and
related an abundance of laws and sunan from her to the extent that it is
said that a quarter of the laws of Sharīʿah have been reported from her.
May Allah be pleased with her.2

1  Al-Sharīʿah of al-Ājurrī vol. 5 pg. 2393.

2  Fatḥ al-Bārī vol. 7 pg. 107.

52
 Accusations against Sayyidah ʿĀ’ishah with regards to Nabī H

1. The Rawāfiḍ’s claim that ʿĀ’ishah poisoned Nabī H

The Rawāfiḍ allege that Sayyidah ʿĀ’ishah and Sayyidah Ḥafṣah L along with
their fathers conspired to murder Nabī H and they put poison in his mouth
which was the cause of his death.

This claim is more blasphemous in respect of Allah E and His Messenger

H than in relation to Sayyidah ʿĀ’ishah J. The reason for this is that
whenever someone plotted against Rasūlullāh H, Allah E sent divine
revelation to save him from it. Thus, when the Jews intended to kill him and
poisoned the sheep, Allah E made it speak and it accordingly informed
Rasūlullāh H that it was poisoned.1 When they intended to throw a boulder
on him to kill him, Allah E informed him through revelation and he thus got
up with haste.2 Considering all of this, will Allah E desert him in his home,
in his fatal illness, and allow someone to poison him while he is in dire need of
Allah’s E assistance, help, and mercy? Certainly, this is a wicked thought in
relation to Allah E who declares:

ُ ‫إِلاَّ ت‬
‫َنص ُر ْو ُه َف َقدْ َن َص َر ُه ال ّٰل ُه‬

If you do not aid the Prophet H, Allah has already aided him.3

Moreover, Rasūlullāh H lives this entire time with a wife who plots against
him and he remains completely unaware of it? He desires to be cared for in
his illness in her home and finally passes away on her lap while he remains
completely oblivious that she is conspiring against him? No intelligent person

1  Ṣaḥīḥ al-Bukhārī: 2617; Ṣaḥīḥ Muslim: 2190

2  Al-Ṭabaqāt al-Kubrā vol. 4 pg. 248; Sunan al-Bayhaqī vol. 9 pg. 200; Dalā’il al-Nubuwwah of al-Bayhaqī
vol. 3 pg. 180
3  Sūrah al-Tawbah: 40

53
will doubt that such a ridiculous claim is nothing less than blasphemy against
Rasūlullāh H.

Such baseless accusations have been debunked in many other ways as well.1

Ibn Taymiyyah has a declaration similar to this concerning her father, Sayyidunā
Abū Bakr L. The Rawāfiḍ claim that he harboured enmity for Nabī H

and would conspire against him. Ibn Taymiyyah refutes them by saying:

Moreover, it is common knowledge that the most foolish person is not

unaware of the condition of his companion on such a perilous journey
where the party whom he lived amongst has shown enmity to him and
are seeking to kill him while his friends are unable to assist him. How can
he [the Prophet H] specifically take such a Companion along who
outwardly displays friendship but has caused him grief and above this is
his enemy inwardly, yet he still believes that he is his friend? Only the most
senseless and ignorant person will act in this way.

May Allah disfigure those who attribute such ignorance and absurdity to
the Prophet H, who is the most intelligent, most knowledgeable, and
best informed of all creation.

It has reached me regarding the king of the Mongols, Khudābandah2—for

whom this Rāfiḍī3 authored this book for him regarding Imāmah—that
when the Rawāfiḍ began telling him things like Sayyidunā Abū Bakr I
harboured hatred and enmity for Rasūlullāh H coupled with attesting

1  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftrā’āt al-Shīʿah ʿalā Umm al-Mu’minīn ʿĀ’ishah pg. 51
2  Kharbandā ibn Urghūn ibn Abghā, king of the Tatars. It is said that his name was Khudābandā.
When he became king, he accepted Islām and was named Muḥammad. He followed the Qur’ān and
Sunnah and had the names of the four khulafā’ imprinted on the silver and gold coins. This was until
he met with al-Āwī al-Rāfiḍī who continued brainwashing him until he converted him into a Rāfiḍī.
He then wrote to all his lands commanding them to accept Shī’ism and revile (the Ṣaḥābah). He died
in 717 A.H. (al-Nujūm al-Zāhirah vol. 9 pg. 239)
3  Referring to Ibn Muṭahhar al-Ḥillī who authoured the book Minhāj al-Kirāmah.

54
 to the fact that he accompanied the latter on the journey of hijrah which
was the most risky journey, he made a statement which is the obvious result
of their wicked claim, “He was dim-witted.” Allah E has exonerated His
Messenger H from the same, but its mention is addressed to those
who fabricate lies against the Prophet H which necessitate such
blasphemy. There is no doubt that the person who acts as the Rawāfiḍ claim
is indeed dim-witted. Allah E has indeed exonerated His Messenger
and his Ṣiddīq from their untruths. And this shows that their claim leads
to blasphemy against the Messenger H.1

I say: If this necessitates defamation of the Prophet H in companionship,

then what about the claim that his wife plotted against him whereas he loved her
dearly, desired to be cared for during his illness in her house and is buried in her
room?

The methods adopted by the Rawāfiḍ to spread this slander

a. Fabricating narrations

It appears in Hāshim al-Baḥrānī’s2 al-Burhān fī Tafsīr al-Qur’ān3 and al-Majlisī’s

Biḥār al-Anwār4 in the commentary of Allah’s E statement:

ِ ‫ات َأزْ َو‬

 ‫اج َك َوال ّٰل ُه َغ ُف ْو ٌر َّر ِح ْي ٌم‬ َ ‫َيا َأ ُّي َها ال َّنبِ ُّي لِ َم ت َُح ِّر ُم َما َأ َح َّل ال ّٰل ُه َل َك ت َْبت َِغ ْي َم ْر َض‬

O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you,
seeking the approval of your wives? And Allah is Forgiving and Merciful.5

1  Minhāj al-Sunnah al-Nabawiyyah vol. 8 pg. 430

2  Hāshim ibn Sulaymān ibn Ismāʿīl al-Baḥrānī, the commentator and Shīʿī. Among his books is al-Durr
al-Naḍīd fī Faḍā’il al-Ḥusayn al-Shahīd and al-Burhān fī Tafsīr al-Qur’ān. He died in 1107 A.H (al-Aʿlām vol.
8 pg. 66)
3  Al-Burhān fī Tafsīr al-Qur’ān, vol. 14 pg. 67, 68.
4  Biḥār al-Anwār, vol. 22 pg. 101.
5  Sūrah al-Taḥrīm: 1

55
‫‪Until His statement:‬‬

‫اج ِه َح ِد ْيثًا َف َل َّما َن َّب َأ ْت بِ ِه َو َأ ْظ َه َر ُه ال ّٰل ُه َع َل ْي ِه َع َّر َف َب ْع َض ُه َو َأ ْع َر َ‬

‫ض َعن‬ ‫ض َأزْ َو ِ‬ ‫َوإِ ْذ َأ َس َّر ال َّنبِ ُّي إِ َل ٰى َب ْع ِ‬
‫ال َن َّب َأنِ َي ا ْل َع ِل ْي ُم ا ْل َخبِ ْي ُر‬
‫ض َف َل َّما َن َّب َأ َها بِ ِه َقا َل ْت َم ْن َأن َب َأ َك ٰه َذا َق َ‬
‫َب ْع ٍ‬

‫‪And [remember] when the Prophet confided to one of his wives a statement; and‬‬
‫‪when she informed [another] of it and Allah showed it to him, he made known part‬‬
‫‪of it and ignored a part. And when he informed her about it, she said, “Who told you‬‬
‫‪this?” He said, “I was informed by the Knowing, the Acquainted.”1‬‬

‫‪ʿAlī ibn Ibrāhīm al-Qummī2 said:‬‬

‫كان سبب نزولها أن رسول الله صلى الله عليه و آله كان في بعض بيوت نسائه و كانت مارية القبطية معه‬
‫تخدمه و كان ذات يوم في بيت حفصة فذهبت حفصة في حاجة لها فتناول رسول الله صلى الله عليه و‬
‫آله مارية فعلمت حفصة بذلك فغضبت و أقبلت على رسول الله صلى الله عليه و آله و قالت يا رسول‬
‫الله هذا في يومي و في داري و على فراشي فاستحيا رسول الله صلى الله عليه و آله منها فقال كفي فقد‬
‫حرمت مارية على نفسي و ال أطأها بعد هذا أبدا و أنا أفضي إليك سرا فإن أنت أخبرت به فعليك لعنة الله‬
‫و المالئكة و الناس أجمعين فقالت نعم ما هو فقال إن أبا بكر يلي الخالفة من بعدي ثم من بعده عمر أبوك‬
‫فقال من أخبرك بهذا قال الله أخبرني‬

‫فأخبرت حفصة عائشة من يومها بذلك و أخبرت عائشة أبا بكر فجاء أبو بكر إلى عمر فقال له إن عائشة‬
‫أخبرتني عن حفصة كذا و ال أثق بقولها فسل أنت حفصة فجاء عمر إلى حفصة فقال لها ما هذا الذي‬
‫أخبرت عنك عائشة فأنكرت ذلك و قالت ما قلت لها من ذلك شيئا فقال لها عمر إن كان هذا حقا فأخبرينا‬
‫حتى نتقدم فاجتمع أربعة على أن يسموا رسول الله صلى الله عليه و آله فنزل جبرئيل عليه السالم على‬
‫اج َك‬ ‫ات َأزْ َو ِ‬ ‫رسول الله صلى الله عليه و آله بهذه السورة َيا َأ ُّي َها ال َّنبِ ُّي لِ َم ت َُح ِّر ُم َما َأ َح َّل ال َّلهُ َل َك ت َْبت َِغ ْي َم ْر َض َ‬
‫ض ال ّٰلهُ َل ُك ْم ت َِح َّل َة َأ ْي َمانِ ُك ْم يعني قد أباح الله لك أن تكفر عن يمينك َوال ّٰلهُ َم ْولاَ ُك ْم‬ ‫َوال ّٰلهُ َغ ُف ْو ٌر َّر ِح ْي ٌم َقدْ َف َر َ‬
‫َ‬ ‫َ‬
‫اج ِه َح ِد ْيثًا َف َل َّما َن َّبأ ْت بِ ِه أي أخبرت به َوأ ْظ َه َر ُه ال ّٰلهُ َع َل ْي ِه‬ ‫ض أزْ َو ِ‬ ‫َ‬ ‫َو ُه َو ا ْل َع ِل ْي ُم ا ْل َح ِك ْي ُم َوإِ ْذ َأ َس َّر ال َّنبِ ُّي إِ ٰلى َب ْع ِ‬
‫يعني أظهر الله نبيه على ما أخبرت به و ما هموا به من قتله َع َّر َف َب ْع َضهُ أي أخبرها و قال لم أخبرت بما‬
‫أخبرتك به‬

‫‪1  Sūrah al-Taḥrīm: 3‬‬

‫‪2  ʿAlī ibn Ibrāhīm Abū al-Ḥasan al-Muḥammadī al-Qummī, an extremist Rāfiḍī. He wrote a Tafsīr‬‬
‫‪which comprises of an abundance of fabrications and lies. Abū Jaʿfar al-Ṭūsī has reckoned him as one‬‬
‫‪of the authors of the Imāmiyyah. Some of his books are al-Tafsīr and al-Nāsikh wa al-Mansūkh. (Lisān‬‬
‫)‪al-Mīzān of Ibn Ḥajar vol. 4 pg. 191; Muʿjam al-Udabā’ of al-Ḥamawī vol. 4 pg. 1641‬‬

‫‪56‬‬
 The circumstances behind its revelation is that Rasūlullāh H was in
one of his wife’s house while Māriyah al-Qibṭiyyah was with him serving
1

him. He was in Ḥafṣah’s house on that day. Ḥafṣah went out for some work.
While away, Rasūlullāh H had relations with Māriyah. Ḥafṣah came to
learn of this and became extremely upset.

She then confronted Rasūlullāh H and said, “O Messenger of Allah! On

my day, in my house and on my bed?”

Rasūlullāh H felt humbled before her and said, “Wait. I have forbade
Māriyah upon myself. I will never have relations with her after this.
Moreover, I am going to tell you a secret. If you disclose it, then may the
curse of Allah, the angels, and the entire mankind be upon you.”

She said, “Yes, what is it?”

He said, “Indeed, Abū Bakr will assume the khilāfah after me followed by
ʿUmar your father.”

She asked, “Who informed you of this?”

He replied, “Allah informed me.”

Ḥafṣah then informed ʿĀ’ishah of this on that very day and she in turn
informed Abū Bakr.

Hearing this, Abū Bakr approached ʿUmar and said to him, “ʿĀ’ishah has
related to me from Ḥafṣah such and such a thing. However, I do not trust
her statement. So you ask Ḥafṣah.”

Accordingly, ʿUmar came to Ḥafṣah and asked her, “What is this that
ʿĀ’ishah is relating from you?”

Ḥafṣah denied it saying, “I did not say anything of this sort to her.”

ʿUmar said to her, “If it is true, then inform us so that we may advance.”

1  Māriyah bint Shamʿūn al-Qibṭiyyah J. She is Rasūlullāh’s H umm walad (slave-girl who is
the mother of his child). Al-Muqawqas al-Qibṭī, emperor of al-Iskandariyyah and Egypt, sent her as a
gift to him. She passed away in 16 A.H. (al-Istīʿāb vol. 2 pg. 119; al-Iṣābah vol. 8 pg. 112)

57
 The four then concurred to poison Rasūlullāh H. However, Jibrīl S
descended upon Rasūlullāh H with this Sūrah:

O Prophet, why do you prohibit [yourself from] what Allah has made
lawful for you, seeking the approval of your wives? And Allah is Forgiving
and Merciful. Allah has already ordained for you [Muslims] the dissolution
of your oaths.1 i.e. Allah has permitted that you expiate your oath.

And Allah is your protector, and He is the Knowing, the Wise. And
[remember] when the Prophet confided to one of his wives a statement;
and when she informed [another] of it and Allah showed it to him.2 i.e.
Allah appraised His Messenger of what she said and the intention they
had to kill him.

He made known part of it. i.e. he told her, “Why did you relate what I told
you?”3

It appears in the same two books mentioned previously at another place:

‫عن عبد الصمد بن بشير عن أبي عبد الله عليه السالم قال تدرون مات النبي صلى الله عليه و آله أو قتل‬
‫ات َأ ْو ُقتِ َل ان َق َل ْبت ُْم َع ٰلى َأ ْع َقابِ ُك ْم فسم قبل الموت إنهما سقتاه فقلنا إنهما و أبويهما شر‬
َ ‫إن الله يقول َأ َفإِن َّم‬
‫من خلق الله‬

ʿAbd al-Ṣamad ibn Bashīr relates from Abū ʿAbd Allah (al-Ṣādiq) that he
asked, “Do you know whether Rasūlullāh H passed away (naturally)
or he was killed? Certainly Allah declares:

‫ات َأ ْو ُقتِ َل ان َق َل ْبت ُْم َع ٰلى َأ ْع َقابِ ُك ْم‬

َ ‫َأ َفإِن َّم‬

So if he was to die or be killed, would you turn back on your heels [to
unbelief]?4

1  Sūrah al-Taḥrīm: 1, 2
2  Sūrah al-Taḥrīm: 2, 3
3  Tafsīr al-Qummī.
4  Sūrah Āl ʿImrān: 144

58
 He was poisoned before he died. They two poisoned him.”

We commented, “Verily, they and their fathers are the worst of Allah’s
creation.”1

One idiotic contemporary remarks while celebrating the demise of Sayyidah

ʿĀ’ishah J:

What should I say? What should I eulogise or mention? Should I mention

her poisoning Rasūlullāh H or murdering him?

He merely quotes this grave slander from his predecessors.

َ ‫َأت ََو‬
ُ ‫اص ْوا بِ ِه َب ْل ُه ْم َق ْو ٌم َط‬
‫اغ ْو َن‬

Did they suggest it to them? Rather, they [themselves] are a transgressing people.2

b. Misinterpreting Ṣaḥīḥ Aḥādīth to suit their fancies

The Rawāfiḍ have exploited the incident of Sayyidah ʿĀ’ishah and Ḥafṣah L
giving medicine to Rasūlullāh H in his illness and have said that they
poisoned him.

This is the wording of the narration from Sayyidah ʿĀ’ishah J:

‫ رسول الله صلى الله عليه و سلم في مرضه و جعل يشير إلينا ال‬3‫عن عائشة رضي الله عنها قالت لددنا‬
‫تلدوني قال فقلنا كراهية المريض للدواء فلما أفاق قال ألم أنهكم أن تلدوني قال قلنا كراهية المريض‬
‫للدواء فقال رسول الله صلى الله عليه و سلم ال يبقى منكم أحد إال لد و أنا أنظر إال العباس فإنه لم‬
‫يشهدكم‬

1  Al-Burhān fī Tafsīr al-Qur’ān vol. 3 pg. 31; Biḥār al-Anwār vol. 22 pg. 213
2  Sūrah al-Dhāriyāt: 53
3  We gave him al-ladūd which is a medicine poured into the corner of the patient’s mouth between
the tongue and jawbone. (Tahdhīb al-Lughah of al-Azharī vol. 14 pg. 49; al-Fā’iq fī Gharīb al-Ḥadīth vol. 3
pg. 85; Lisān al-ʿArab of Ibn Manẓūr vol. 3 pg. 390)

59
 We fed medicine to Rasūlullāh H in his illness. He indicated to us that
we should not give him medicine, but we passed it off saying, “It is just a
patient’s dislike for medicine.”

When he regained consciousness, he scolded, “Did I not prevent you from

giving me medicine?”

We submitted, “(We thought) it is just a patient’s dislike for medicine.”

Rasūlullāh H then said, “Everyone here should be given medicine

while I watch, except ʿAbbās since he was not present then.”1

Sayyidah Asmā’ bint ʿUmays J reports:

‫و عن أسماء بنت عميس رضي الله عنها قالت أول ما اشتكى رسول الله صلى الله عليه و سلم في بيت‬
‫ميمونة فاشتد مرضه حتى أغمي عليه فتشاور نساؤه في لده فلدوه فلما أفاق قال ما هذا فقلنا هذا فعل نساء‬
‫جئن من هاهنا و أشار إلى أرض الحبشة و كانت أسماء بنت عميس فيهن قالوا كنا نتهم فيك ذات الجنب‬
‫يا رسول الله قال إن ذلك لداء ما كان الله عز و جل ليقرفني به ال يبقين في هذا البيت أحد إال التد إال عم‬
‫رسول الله صلى الله عليه و سلم يعني العباس قال فلقد التدت ميمونة يومئذ و إنها لصائمة لعزمة رسول‬
‫الله صلى الله عليه و سلم‬

Rasūlullāh H first fell ill at the home of Maymūnah. His sickness

became so severe that he fell unconscious. His wives consulted whether to
give him medicine and then gave him the same.

As soon as he regained consciousness, he asked, “What is this?”

We explained, “This is the practice of the women who came from there,
and pointed to the land of Abyssinia.”

Asmā’ bint ʿUmays was among them.

They said, “We suspected that you have pleurisy, O Messenger of Allah!”

Rasūlullāh H said, “This is such a sickness which Allah—the Majestic

and Mighty—will not afflict me with. Everyone in this house will certainly
drink medicine except the uncle of Rasūlullāh H, i.e. ʿAbbās.”

1  Ṣaḥīḥ al-Bukhārī: 6897; Ṣaḥīḥ Muslim: 2213.

60
 On that day, Maymūnah drank medicine whereas she was fasting due to
Rasūlullāh’s H determination.1

Debunking this accusation2

1. The poisoning incident is one of the worst fabrications and bewildering

claims which the Rawāfiḍ have blackened their books with. When the
Rawāfiḍ want to establish their falsehood, they turn to some Qur’ānic
verses and then fabricate an incident in its commentary which supports
their slander. This in turn leads to the indoctrination of their children
and foolish making them believe that verses of the glorious Qur’ān have
actually been revealed in support of their slander. This is exactly what
they have done in these slanders which they wish to ascribe to the best
servants of Allah after the Ambiyā’ and Messengers, viz. Abū Bakr, ʿUmar,
and their daughters M.3

This fabrication which they have mentioned as the basis for the revelation
of the verses of Sūrah al-Taḥrīm, we have not found except in the books
of the Rawāfiḍ. The truth is that the reason behind the revelation of these
verses is Rasūlullāh’s H prohibiting honey as appears in Ṣaḥīḥ al-
Bukhārī. Sayyidah ʿĀ’ishah J reports:

‫كان رسول الله صلى الله عليه و سلم يشرب عسال عند زينب بنت جحش و يمكث عندها فواطيت أنا و‬

1  Musnad Aḥmad vol. 45 pg. 460 Ḥadīth: 27469; Muṣannaf ʿAbd al-Razzāq vol. 5 pg. 428 Ḥadīth: 9754;
Musnad Ibn Rāhawayh vol. 5 pg. 42 Ḥadīth: 2145; Sharḥ Mushkil al-Āthār of al-Ṭaḥāwī vol. 5 pg. 195
Ḥadīth: 1935; Ṣaḥīḥ Ibn Ḥibbān vol. 14 pg. 552 Ḥadīth: 6578; Muʿjam al-Kabīr vol. 24 pg. 140 Ḥadīth:
372; al-Mustadrak of al-Ḥākim vol. 4 pg. 225 Ḥadīth: 7446. Al-Ḥākim comments, “The Ḥadīth is ṣaḥīḥ
according to the standards of al-Shaykhayn but they have not recorded it.” Ibn Ḥajar declared it ṣaḥīḥ
in Fatḥ al-Bārī vol. 8 pg. 148 and al-Albānī in al-Silsilah al-Ṣaḥīḥah Ḥadīth: 3339.
2  Study the following for a rebuttal of this slander: Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirā’āt al-Shīʿah pg.
51–70 and a treatise by Shaykh ʿAbd al-Raḥmān al-Ṭūkhī with the title Radd al-Shubh wa al-Iftirā’āt ʿan
al-Sayyidah ʿĀ’ishah.
3  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirā’āt al-Shīʿah pg. 51 with slight variations.

61
 ‫حفصة على أيتنا دخل عليها فلتقل له أكلت مغافير إني أجد منك ريح مغافير قال ال و لكني كنت أشرب‬
‫عسال عند زينب بنت جحش فلن أعود له و قد حلفت ال تخبري بذلك أحدا‬

Rasūlullāh H would drink honey at the house of Zaynab bint Jaḥsh

and consequently stay longer at her place. Ḥafṣah and I devised a plan that
whoever’s home he enters, she should tell him, “You ate maghāfīr.1 I get
the smell of maghāfīr from you.”

He countered, “No. rather I drank honey at Zaynab bint Jaḥsh’s house. But
I will never do it again and I have taken an oath. Do not inform anyone of
this.”2

This reveals the falsehood and forgery of the Rawāfiḍ and their fabrication
of narrations which fit their evil plan and support their wicked creed.

2. With regards to the medicine incident which Sayyidah ʿĀ’ishah and

Asmā’ bint ʿUmays L have narrated and the Rawāfiḍ have understood
according to their allegation, we will mention a few points in this regard.

a. Al-ladūd is a medicine poured into the corner of a patient’s mouth.3

So how did the Rawāfiḍ realise the composition of the medicine
Sayyidah ʿĀ’ishah J placed in Rasūlullāh’s H mouth?

b. The narrator of this incident is Sayyidah ʿĀ’ishah J herself. Is it

conceivable for her to narrate her murder of her Nabī, her husband,
and her beloved H?

c. The poison which the Jewess placed in the food presented to Nabī
H was disclosed by Allah E and the sheep informed
Rasūlullāh H that it was poisoned. So why did the same thing

1  A type of gum which gives off an offensive smell.

2  Ṣaḥīḥ al-Bukhārī: 4912; Ṣaḥīḥ Muslim: 1474.
3  Tahdhīb al-Lughah of al-Azharī vol. 14 pg. 49; al-Fā’iq fī Gharīb al-Ḥadīth vol. 3 pg. 85; Lisān al-ʿArab vol.
3 pg. 390.

62
 not happen with the poison which Sayyidah ʿĀ’ishah J placed
in his mouth as they allege?

d. Rasūlullāh H was only given the medicine due to the sickness

he was experiencing.

e. Rasūlullāh H was given the medicine only after consulting

with his wives J.

f. We are not aware of anyone who commits such a heinous crime in

front of people and does not do so secretly. She poisons Rasūlullāh
H as they believe in front of the eyes of people among whom

is Sayyidunā ʿAbbās I.

g. We know that the Ummahāt al-Mu’minīn drank from the exact

same medicine they gave to Rasūlullāh H. So why did the
poison have the desired effect on Rasūlullāh’s H body and
not the bodies of those who gave it?

h. What prevented her from killing Rasūlullāh H beforehand

and made her wait all these long years until he falls ill?

i. What coerced Umm al-Mu’minīn to this cold murder in this

problematic situation which could easily expose her? Was it not
possible to kill him by strangling, or throwing a heavy boulder on
him while he was asleep where neither he nor anyone else could
not see her? It was probable for her to claim—and she is innocent
from this—that a Jew killed him secretly. This would have been more
sensible, a better scheme, and a deeper plot, especially considering
the history and conspiracies of the Jews.

j. We do not deny the fact that Rasūlullāh H passed away from

the effects of poison. However, which poison? It was the poison
the Jewess placed in the food she invited Rasūlullāh H to
partake of. Rasūlullāh H spat out the morsel after Allah

63
 E appraised him of the presence of poison in it. Rasūlullāh
H remarked during his final days that he feels the effects
of that poisoned morsel in his body. This is the reason some of
the predecessors of this ummah have reckoned, “Certainly, Allah
E coupled nubuwwah and shahādah (martyrdom) for him.”

k. Was ʿAbbās I aware of the constituents of this poisoned medicine

or not? If you acknowledge his awareness of the same, then you
have done an atrocious thing since it is inconceivable that he
knows about it yet remains silent and does not get angry and smite
the necks of those who committed this vile crime. Even though it
may be not correct to behead them according to the Sharīʿah, but
at least out of love and relationship for his nephew H. Or do
the Rawāfiḍ strip ʿAbbās of his Arabhood just as they regard him as
irreligious as al-Khū’ī1 believes by his report:

‫و روى الكشي في ترجمة عبد الله بن العباس بإسناده عن أبي جعفر عليه السالم أنه نزل قوله‬
‫ان ِف ْي ٰه ِذ ِه َأ ْع ٰمى َف ُه َو ِفي الآْ ِخ َر ِة َأ ْع ٰمى َو َأ َض ُّل َسبِ ْيلاً و قوله تعالى َولاَ َين َف ُع ُك ْم‬
َ ‫تعالى َو َم ْن َك‬
‫ان ال ّٰلهُ ُي ِر ْيدُ َأنْ ُيغْ ِو َي ُك ْم ُه َو َر ُّب ُك ْم َوإِ َل ْي ِه ت ُْر َج ُع ْو َن في العباس‬ َ ‫دت َأنْ َأ‬
َ ‫نص َح َل ُك ْم إِنْ َك‬ ُّ ‫ُن ْص ِح ْي إِنْ َأ َر‬
‫بن عبد المطلب‬

Al-Kashshī has reported in the biography of ʿAbd Allah ibn ʿAbbās

with his isnād to Abū Jaʿfar V that the following statements
of Allah E were revealed regarding ʿAbbās ibn ʿAbd al-
Muṭṭalib:

ً‫ان ِف ْي ٰه ِذ ِه َأ ْع ٰمى َف ُه َو ِفي الآْ ِخ َر ِة َأ ْع ٰمى َو َأ َض ُّل َسبِ ْيلا‬

َ ‫َو َم ْن َك‬

And whoever is blind in this [life] will be blind in the Hereafter and more
astray in way.2

1  Abū al-Qāsim bin ʿAlī Akbar ibn Hāshim Tāj al-Dīn al-Mūsawī al-Khū’ī. He was born in the year 1317
A.H. He was an Iranian, shīʿī and murjiʿī. He was the head of the educational centre in al-Najf. Some of
his books are: al-Muʿjam fī Tafṣīl Ṭabaqāt al-Ruwāt and al-Masā’il al-Munthakabah fī Bayān Aḥkām al-Fiqh.
He died in 1412 A.H.
2  Sūrah al-Isrā’: 72

64
 And

‫ان ال ّٰل ُه ُي ِر ْيدُ َأنْ ُيغْ ِو َي ُك ْم ُه َو َر ُّب ُك ْم‬ َ ‫دت َأنْ َأ‬
َ ‫نص َح َل ُك ْم إِنْ َك‬ ُّ ‫َولاَ َين َف ُع ُك ْم ُن ْص ِح ْي إِنْ َأ َر‬
 ‫َوإِ َل ْي ِه ت ُْر َج ُع ْو َن‬

And my advice will not benefit you— although I wished to advise you—if
Allah should intend to put you in error. He is your Lord, and to Him you
will be returned. 1,2

If you say that he was unaware, Rasūlullāh H did not inform

him, nor was anything revealed to Rasūlullāh H in this
regard, then you have uttered such drivel which no sensible man
will believe since you consider yourselves to have knowledge of
that which Sayyidunā ʿAbbās I was ignorant of, whereas he was
present at the incident, waḥī (revelation) remained silent about it,
and Rasūlullāh H did not mention it! This is an iniquitous
calumny which flouts intelligence and īmān.

l. It is evident from the narration that Rasūlullāh’s H wives did

not understand the prohibition of Rasūlullāh H to be a sharʿī
one but rather took it as a patient’s dislike for medicine. And this
understanding is not strange. They have explicitly affirmed that
they made a mistake by diagnosing the wrong illness for Rasūlullāh
H—although they had no justification according to Rasūlullāh
H since it was essential to obey his command. Nevertheless,
they gave him a medication inappropriate for his illness.

Ibn Ḥajar V explains:

‫و إنما أنكر التداوي ألنه كان غير مالئم لدائه ألنهم ظنوا أن به ذات الجنب فداووه بما يالئمها‬
‫و لم يكن به ذلك كما هو ظاهر في سياق الخبر كما ترى‬

1  Sūrah Hūd: 34
2  Muʿjam Rijāl al-Ḥadīth of al-Khū’ī vol. 10 biography 6189; biography of ʿAbbās ibn ʿAbd al-Muṭṭalib.

65
 Rasūlullāh H disapproved of the medication since it was
improper for his sickness. They thought that he suffered from
pleurisy hence they gave him medicine accordingly whereas he
was not suffering from it as can be clearly understood from the
context.1

What is perplexing is that the Rawāfiḍ ignored the ḥadīth regarding

the Jewess’s poison at Khaybar having effect and Rasūlullāh’s H

suffering on account of it in his fatal illness as he confessed to our mother

al-Ṣiddīqah J,

‫يا عائشة ما أزال أجد ألم الطعام الذي أكلت بخيبر فهذا أوان وجدت انقطاع أبهري من ذلك السم‬

O ʿĀ’ishah! I continue feeling the pain of the food I tasted at Khaybar. I can
now feel the rapture of my aorta due to that poison.2

Moreover, they have the audacity to level such a wicked accusation

against the mother of the believers? They have combined two crimes viz.
befriending the enemies of Allah E and exonerating them of their
heinous crime on one hand while maligning the special friends of Allah
E by slandering them with things they are innocent of.

Finally we say, the need of the Rawāfiḍ to resort to various forms

of fabrication and distortion is explicit proof of their falsehood and
deception.

2. ʿĀ’ishah would fabricate from Rasūlullāh H

The Rawāfiḍ believe that the aḥādīth which Umm al-Mu’minīn Sayyidah ʿĀ’ishah
J narrated from Nabī H are not acceptable since her narrations are
unsound as she would fabricate from Rasūlullāh H.

1  Fatḥ al-Bārī vol. 8 pg. 147.

2  Ṣaḥīḥ al-Bukhārī: 4428.

66
Al-Ṣadūq says:

Muḥammad ibn Ibrāhīm ibn Isḥāq al-Ṭāliqānī narrates — from ʿAbd al-ʿAzīz
ibn Yaḥyā — from Muḥammad ibn Zakariyyā — from Jaʿfar ibn Muḥammad
ibn ʿAmmārah — from his father who said:

I heard Jaʿfar ibn Muḥammad V declaring:

‫ثالثة كانوا يكذبون على رسول الله أبو هريرة و أنس بن مالك و امرأة‬

Three persons would fabricate narrations from Rasūlullāh H:

Abū Hurayrah, Anas ibn Mālik, and a woman.1

The woman who the Rawāfiḍ mention in this narration and who they claim would
fabricate from Rasūlullāh H is our mother Sayyidah ʿĀ’ishah J. This is
supported by what appears in their books.

It appears in Biḥār al-Anwār after quoting the above fabrication:

‫يعني عائشة‬

i.e. ʿĀ’ishah.2

The author of Biḥār al-Anwār has commentated on it at another juncture saying:

)‫و امرأة (عائشة‬

and a woman (ʿĀ’ishah).3

placing the word ʿĀ’ishah between brackets.

1  Al-Khiṣāl of al-Ṣadūq pg. 190; al-Īḍāḥ of al-Faḍl ibn Shādhān al-Azdī pg. 541; Biḥār al-Anwār vol. 2 pg.
217
2  Biḥār al-Anwār vol. 2 pg. 217
3  Ibid vol. 31 pg. 108

67
The Shīʿī scholar al-Shustarī1 reports one of the narrations of Sayyidah ʿĀ’ishah
J which is recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim and then comments
on it in the footnote saying:

‫و أقول رواية عائشة كخالفة أبيها فاسدة‬

I say: The narration of ʿĀ’ishah is as corrupt as her father’s khilāfah.2

Al-Majlisī comments on Sayyidah ʿĀ’ishah J when criticising some of her

narrations:

‫و هي امرأة لم تثبت لها العصمة باالتفاق و توثيقها محل الخالف بيننا و بين المخالفين و سيأتي في‬
‫أخبارنا من ذمها و القدح فيها و أنها كانت ممن يكذب على رسول الله صلى الله عليه و آله ما فيه كفاية‬
‫للمستبصر‬

She is a woman concerning whom infallibility is not established by

consensus. Her reliability is a contentious issue between us and our rivals.
Soon will our narrations appear in her condemnation and disparagement,
and proving that she would fabricate about Rasūlullāh H; which
should prove to be sufficient for the intelligent. 3

Al-Ḥurr al-ʿĀmilī says in the introduction of his book Wasā’il al-Shīʿah ilā Taḥṣīl
Masā’il al-Sharīʿah about Sayyidah ʿĀ’ishah J:

One of her major crimes is open fabrication of aḥādīth. Al-Zuhrī narrates

from ʿUrwah ibn al-Zubayr who reports that ʿĀ’ishah said:

1  ʿAbd Allah ibn Ḍiyā’ al-Dīn ibn Muḥammad Shāh al-Shustarī. One of the scholars of the Twelver
Shīʿah. Born in 956 A.H. He travelled to India and Sulṭān Akbar Shāh instated him as head of judges in
Lahore and stipulated that he moves not out of the four madhāhib in his rulings. He complied with
this until he acted in violation of it and was thus whipped to death. Among his works are: Iḥqāq al-
Ḥaqq. He died in 1019 A.H. (al-Aʿlām vol. 8 pg. 52)
2  Iḥqāq al-Ḥaqq pg. 360
3  Biḥār al-Anwār vol. 28 pg. 60

68
 ‫كنت عند رسول الله إذ أقبل العباس و علي فقال يا عائشة إن هذين يموتان على غير ملتي أو‬
‫قال ديني‬

I was by Rasūlullāh H when ʿAbbās and ʿAlī came. He said,

“O ʿĀ’ishah! Certainly, these two will die on another religion than
mine.”

ʿAbd al-Razzāq1 relates from ʿUmar who said, “There were two aḥādīth by
al-Zuhrī from ʿUrwah from ʿĀ’ishah regarding ʿAlī. It appears in the second
ḥadīth that ʿĀ’ishah reported to him:

‫كنت عند النبي إذ أقبل العباس و علي فقال يا عائشة إن سرك أن تنظري إلى رجلين من أهل النار‬
‫فانظري إلى هذين قد طلعا فنظرت فإذا العباس و علي بن أبي طالب‬

I was by Rasūlullāh H when ʿAbbās and ʿAlī approached. He

said, “O ʿĀ’ishah! If you wish to see two men from the inmates of
Hell, then look at the two who have approached.” I looked and it
was ʿAbbās and ʿAlī ibn Abī Ṭālib.

This is in stark contradiction to the glorious Qur’ān which proclaims

the purity of the Ahl al-Bayt and ʿAlī is the first of them after Rasūlullāh
H.2

They further state that ʿAbd al-Razzāq relates from Maʿmar3:

1  ʿAbd al-Razzāq ibn Humām ibn Nāfiʿ, Abū Bakr al-Ṣanʿānī, the great Ḥāfiẓ and ʿĀlim of Yemen, and
one of the notables. He was born in 126 A.H. He is reliable, a Ḥāfiẓ and a renowned author save that
he became blind at the end of his life and his condition changed. He had Shīʿī leanings. Some of his
books are: al-Muṣannaf and al-Tafsīr. He passed away in 211 A.H. (Siyar Aʿlām al-Nubalā’ vol. 9 pg. 564;
Tahdhīb al-Tahdhīb vol. 3 pg. 444)
2  Wasā’il al-Shīʿah ilā Taḥṣīl Masā’il al-Sharīʿah of al-ʿĀmilī, introduction vol. 1 pg. 35.
3  Maʿmar ibn Rāshid, Abū ʿUrwah al-Baṣrī, the Imām and Ḥāfiẓ, Shaykh al-Islām. He was born in 96
A.H. and is the first to travel to Yemen to learn ḥadīth. He is reliable and trustworthy. He is one of the
oceans of knowledge coupled with truthfulness, research, piety, dignity and good authorship. Al-Jāmiʿ
is one of his books. He passed away in 154 A.H. (Siyar Aʿlām al-Nubalā’ vol. 7 pg. 5; Tahdhīb al-Tahdhīb
vol. 5 pg. 500)

69
 There were two aḥādīth by al-Zuhrī from ʿUrwah from ʿĀ’ishah regarding
ʿAlī, which I asked him about them one day and he replied:

‫ما تصنع بهما و بحديثهما الله أعلم بهما و بحديثهما إني ألتهمهما في بني هاشم‬

What will you do with them and their aḥādīth? Allah knows best
about them and their aḥādīth. Indeed, I do not trust them with
regard to Banū Hāshim.

One of the contemporary Zanādiqah (heretics) says while disparaging Sayyidah

ʿĀ’ishah J:

‫أأذكر كذبها على رسول الله بآالف األحاديث التي شوهت سمعة رسول الله و فتحت باب المطاعن على‬
‫شخصية النبي األقدس صلى الله عليه و آله‬

Should I mention her fabrication of thousands of aḥādīth about Rasūlullāh

H which has tainted Rasūlullāh’s H reputation and opened the
door of criticism against the pure Nabī’s H personality?1

This accusation is answered from a number ofangles:

1. These narrations and all similar fabrications against Umm al-Mu’minīn

Sayyidah ʿĀ’ishah J are rejected. They do not serve as proof, neither
according to the Ahl al-Sunnah nor the Shīʿah.

With regards to the Ahl al-Sunnah, they neither rely upon the narrations
of the Shīʿah nor their isnāds, for the simple reason that majority of their
isnāds are concoctions and fabrications. If they happen not to be out right
fabrications then the chains are not free from narrators who are either
kadhābīn (great liars), matrūkīn (suspected of ḥadīth forgery), or majhūlīn
(unknowns). This is from the isnād angle.

1  YouTube: celebration video of ʿĀ’ishah entering the fire. Also study al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirā’āt
al-Shīʿah pg. 99 – 101 where the author has quoted this doubt from other Rawāfiḍ.

70
 Additionally, the matn (text) contradicts the mutawātir reports and what
is unanimously accepted by all the Muslims—with the exception of those
whose disagreement has not releveance—that Sayyidah ʿĀ’ishah J is
reliable since she is a Ṣaḥābiyyah, one of the wives of Nabī H, and
among the Ummahāt al-Mu’minīn.

Owing to this, she has crossed the bridge, according to the Ahl al-Sunnah;
nay in fact all the Muslims. Additionally, she is independent of anyone’s
stamp of approval since Allah E has vouched for her integrity as well
as Rasūlullāh H. This aspect is one of the fundamentals of dīn.

In relation to Shīʿī principles, this ḥadīth is ḍaʿīf (weak) and mardūd

(rejected) since Jaʿfar ibn Muḥammad ibn ʿUmārah al-Kindī appears in the
isnād who is majhūl (unknown) according to the Rawāfiḍ.

The Shīʿī scholars of al-Jarḥ wa al-Taʿdīl1 have ignored Jaʿfar’s mention;

neither have they criticised him nor authenticated him. Thus, he remains
majhūl as we have affirmed. ʿAlī al-Namāzī al-Shāharūdī al-Shīʿī has said
about him, “They have not mentioned him.”2

2. The obscurity of the name of the woman in these narrations points to the
falsehood of this accusation due to two factors.

Firstly, the narration has not categorically stated the name of Sayyidah
ʿĀ’ishah J and has simply mentioned an unknown woman. The words
of the Rawāfiḍ’s narration, as mentioned previously, are:

‫ثالثة كانوا يكذبون على رسول الله أبو هريرة و أنس بن مالك و امرأة‬

Three persons would fabricate about Rasūlullāh H viz. Abū Hurayrah,

Anas ibn Mālik, and a woman.

1  Science for evaluating the narrators of ḥadīth, and either authenticating or criticising them.
2  Mustadrakāt ʿIlm Rijāl al-Ḥadīth of ʿAlī al-Shāharūdī pg. 290.

71
 We find that the narrator omitted the name of the woman and did not
specify it.

Secondly, if the purport of ‘a woman’ is Sayyidah ʿĀ’ishah J, then why

was her name concealed and not revealed?

One of the Rawāfiḍ may say that the unknown woman refers to ʿĀ’ishah
and the author of Biḥār al-Anwār and others have clarified this. We will ask
him, “When the purport of ‘a woman’ is Sayyidah ʿĀ’ishah J, then why
was her name not mentioned clearly?”

He will be unable to answer so we will tell him, “This is the greatest

proof of the uncertainty of a fabricator; his inability to substantiate his
fabrication, and his feebleness before the general Muslim ummah. Had he
had conviction that this was true, he would have stated it with clarity.”

If the Rāfiḍī claims that the narrator concealed the name of Sayyidah
ʿĀ’ishah J due to Taqiyyah as al-Faḍl ibn Shādhān al-Azdī1 has
asserted:

‫أقول المراد بالمرأة ظاهر و لم يسمها تقية‬

I say: The implication of the woman is apparent but he did not name her
due to Taqiyyah.2

We will respond, “Well and good. However, why did he observe Taqiyyah
with regards to Sayyidah ʿĀ’ishah’s J name only and not the names of
Sayyidunā Abū Hurayrah and Anas ibn Mālik L?”

1  Al-Faḍl ibn Shādhān ibn al-Khalīl, Abū Muḥammad al-Azdī al-Naysābūrī, master of al-kalām (science
dealing with ʿaqā’id), and one of the Fuqahā’ of the Imāmiyyah. He wrote plenty books which add up
to almost 180. Some of these are: al-Radd ʿalā Ibn Kirām and al-Īmān. He died in 260 A.H. (al-Aʿlām vol. 5
pg. 149; Muʿjam al-Mu’allifīn of ʿUmar Raḍā Kaḥḥālah vol. 8 pg. 69)
2  Al-Īḍāḥ of al-Faḍl ibn Shādhān al-Azdī pg. 541.

72
 He will be unable to answer. If the Rāfiḍī is silenced by this, we will realise
the power of Allah E in exonerating Sayyidah ʿĀ’ishah J.

If he says that he has an answer, “He concealed the name of ʿĀ’ishah and not
of Abū Hurayrah and Anas ibn Mālik since she was the Nabī’s H wife,
the most beloved of his wives to him, and the daughter of Abū Bakr.”

We will respond, “Allah is the greatest! This is what we were aspiring. This
is the greatest proof of your lie and her innocence.”

The narration of ʿAbd al-Razzāq neither exists in Muṣannaf ʿAbd al-Razzāq

nor in any of the ḥadīth books of the Ahl al-Sunnah.

This tale is an outright forgery and blatant fabrication. The nakārah

(loathsomeness) of the text is sufficient to relieve us of discussing it any
further. How is it possible to imagine that our mother Sayyidah ʿĀ’ishah
J will narrate such drivel about a person whom Rasūlullāh H

confirmed Jannah for and attested to Allah’s and His Messenger’s love
for?

Abū Bakr al-Khallāl narrates that Muḥammad ibn ʿAlī informed him that
al-Athram narrated to them that he heard Abū ʿAbd Allah Ahmad ibn
Ḥambal, and the ḥadīth of ʿAqīl was mentioned to him from al-Zuhrī from
ʿUrwah from ʿĀ’ishah from Nabī H regarding ʿAlī and ʿAbbās L.
ʿAqīl reports from al-Zuhrī:

‫أن أبا بكر أمر خالدا في علي فقال أبو عبد الله كيف فلم يعرفها فقال ما يعجبني أن تكتب هذه األحاديث‬

Abū Bakr commanded Khālid about ʿAlī. Abū ʿAbd Allah said surprisingly,
“How?” and he did not recognise it. He then said, “It does not please me
that these aḥādīth be written.”1

1  Al-Sunnah of Abū Bakr al-Khallāl vol. 3 pg. 505 Ḥadīth: 809.

73
 Aḥmad rejected this ḥadīth and did not recognise it. There is no doubt
that it is fabricated. The enemies of Islam forged it on the tongue of ʿAqīl
whose full name is ʿAqīl ibn Khālid al-Aylī. This narration is not found in
Muṣannaf ʿAbd al-Razzāq. It seems like the one who quoted the lie erred and
mentioned ʿAbd al-Razzāq instead of ʿAqīl.

If it is proven that ʿAbd al-Razzāq or some other person has reported it,
then the answer to this can be found in what al-Dhahabī and Ibn Ḥajar have
mentioned in the biography of Ḥāfiẓ Aḥmad ibn al-Azhar al-Naysābūrī. Al-
Dhahabī states:

‫و لم يتكلموا فيه إال لروايته عن عبد الرزاق عن معمر حديثا في فضائل علي يشهد القلب بأنه باطل فقال أبو‬
‫حامد بن الشرقي السبب فيه أن معمرا كان له ابن أخت رافضي فأدخل هذا الحديث في كتبه و كان معمر‬
‫ و كان عبد الرزاق يعرف‬- ‫مهيبا ال يقدر أحد على مراجعته فسمعه عبد الرزاق في الكتاب قلت – الذهبي‬
‫األمور فما جسر يحدث بهذا األثر إال أحمد بن األزهر اه‬

They did not criticise him save for his narrating a ḥadīth from ʿAbd al-
Razzāq from Maʿmar on the virtues of ʿAlī which the heart confirms is false.
Abū Ḥāmid ibn al-Sharqī said, “The reason is that Maʿmar’s one nephew
was a Rāfiḍī who recorded this ḥadīth in the former’s books. Maʿmar
possessed an overwhelming awe, thus no one was capable of questioning
him. Therefore, ʿAbd al-Razzāq heard it from him via the book.” I (Al-
Dhahabī) state, “ʿAbd al-Razzāq recognised the matter. No one had the
courage to narrate this narration except Aḥmad ibn al-Azhar.”1

Ibn Ḥajar comments after mentioning the false narration under discussion:

‫و السبب فيه أن معمرا كان له ابن أخ رافضي و كان معمر يمكنه من كتبه فأدخل عليه هذا الحديث و عبد‬
‫الرزاق من أهل الصدق و هو ينسب إلى التشيع فلعله شبه عليه‬

The reason behind this is that Maʿmar had a nephew who was a Rāfiḍī and
Maʿmar would allow him to use his books. So the latter inserted this ḥadīth

1  Mīzān al-Iʿtidāl of al-Dhahabī vol. 1 pg. 82.

74
 in them. ʿAbd al-Razzāq is a man of truth but has been criticised of having
Shīʿī leanings. So is possible that the matter was obscure for him.1

This explanation gives us an indication that it is highly possible that this

Rāfiḍī, who Maʿmar allowed to use his books, was the one who inserted
the ḥadīth under discussion in order to condemn our mother Sayyidah
ʿĀ’ishah J.

Furthermore, how can al-Zuhrī suspicious of her with regards to the Banū
Hāshim when he recognises her status and has pronounced:

‫لو جمع علم عائشة إلى علم جميع النساء لكان علم عائشة أفضل‬

If ʿĀ’ishah’s knowledge was compared to the knowledge of all women, her

knowledge would prove to be superior.2

3. Sayyidah Umm Salamah J describes Sayyidah ʿĀ’ishah L as truthful

with the acknowledgement of the Shīʿah themselves.

Al-Majlisī says quoting Abū Nuʿaym: With his isnād from Abū ʿAbd Allah
al-Jadalī who says:

‫دخلت على عائشة فسألتها عن هذه اآلية فقالت ائت أم سلمة ثم أتيت فأخبرتها بقول عائشة فقالت صدقت‬
‫في بيتي نزلت هذه اآلية على رسول الله صلى الله عليه و سلم فقال من يدعو لي عليا و فاطمة و ابنيهما‬

I entered upon ʿĀ’ishah and asked her about this verse.

She said, “Go to Umm Salamah.”

I accordingly went and told her of ʿĀ’ishah’s statement to which she

commented, “She has spoken the truth. This verse was revealed to
Rasūlullāh H in my house after which he said, ‘Who will summon for
me ʿAlī, Fatimah, and their sons.’”3

1  Tahdhīb al-Tahdhīb vol. 1 pg. 11.

2  Siyar Aʿlām al-Nubalā’ vol. 2 pg. 185.
3  Biḥār al-Anwār vol. 35 pg. 228; Mir’āt al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl of al-Majlisī vol. 3 pg. 240.

75
 This is Umm al-Mu’minīn Sayyidah Umm Salamah J, who the Shīʿah
regard as reliable and among the Ahl al-Bayt as a matter of fact. When she
has ascribed integrity, reliability, and honesty to Sayyidah ʿĀ’ishah J
in a narration which the Shīʿah have recorded and used as evidence, then
why do they shy away from regarding her as reliable?

There is an abundance of evidence to prove her truthfulness. In fact, she is

described as al-Ṣiddīqah (the extremely truthful). She was a focus of praise
among the Ṣaḥābah M. Among the evidences of her truthfulness is that
she would narrate aḥādīth with impartiality. Accordingly, she narrates
those aḥādīth which mention her own errors. The Ḥadīth of Maghāfīr is one
of them and others will appear later. It has been related on her authority:

‫أن رسول الله صلى الله عليه و سلم كان يعتكف في كل رمضان و إذا صلى الغداة دخل مكانه الذي‬
‫اعتكف فيه قال فاستأذنته عائشة ان تعتكف فأذن لها فضربت فيه قبة فسمعت بها حفصة فضربت قبة و‬
‫سمعت زينب بها فضربت قبة أخرى فلما انصرف رسول الله صلى الله عليه و سلم من الغد أبصر أربع‬
‫قباب فقال ما هذا فأخبر خبرهن فقال ما حملهن على هذا آلبر انزعوها فال أراها فنزعت فلم يعتكف في‬
‫رمضان حتى اعتكف في آخر العشر من شوال‬

Rasūlullāh H would sit in iʿtikāf every Ramaḍān. After performing

Ṣalāt al-Fajr, he would enter his place of seclusion. ʿĀ’ishah sought his
permission to sit in iʿtikāf and he awarded her the same. She thus pitched
a tent. Ḥafṣah heard of this so she pitched a tent. Zaynab heard of this so
she pitched another tent.

When Rasūlullāh H came out the next day, he saw four tents so he
exclaimed, “What is this?”

He was informed of their matter.

He admonished, “What made you do this? Is it piety? Remove them so that

I do not see them.”

Consequently, they were removed. He did not sit iʿtikāf that Ramaḍān but
sat iʿtikāf in the last ten days of Shawwāl.1

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2041, Ṣaḥīḥ Muslim Ḥadīth: 1173.

76
 She also narrates:

‫قلت للنبي صلى الله عليه و سلم حسبك من صفية كذا و كذا قال بعض الرواة تعني قصيرة فقال لقد قلت‬
‫كلمة لو مزجت بماء البحر لمزجته‬

I said to Nabī H, “Enough of Ṣafiyyah, (she is) such and such.” Some
narrators clarified, “She meant: short.”

Rasūlullāh H admonished, “You uttered such a statement, if it was

mixed with the water of the ocean, it would spoil it.”1

‫قالت و حكيت له إنسانا فقال ما أحب أني حكيت إنسانا و أن لي كذا و كذا‬

She says, “I mimicked a person in front of him to which he commented, ‘I

do not wish to mimic a person although I am given a substantial amount
of wealth for it.’”2

She reports:

‫استأذنت هالة بنت خويلد أخت خديجة على رسول الله صلى الله عليه و آله و سلم فعرف استئذان‬
‫خديجة فارتاع لذلك فقال اللهم هالة فغرت فقلت ما تذكر من عجوز من عجائز قريش حمراء الشدقين‬
‫هلكت في الدهر قد أبدلك الله خيرا منها‬

Hālah bint Khuwaylid, Khadījah’s sister, sought permission to enter

Rasūlullāh’s H house. He recognised [this as] the way Khadījah would
seek permission and thus shuddered and uttered, “O Allah! [It is] Hālah.”

1  Sunan Abī Dāwūd Ḥadīth: 4875; Sunan al-Tirmidhī Ḥadīth: 2502. Ibn Daqīq al-ʿĪd in al-Iqtirāḥ Ḥadīth:
118; al-Shawkānī in al-Fatḥ al-Rabbānī vol. 11 pg. 5593; and al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd have
declared it ṣaḥīḥ.
2  Sunan Abī Dāwūd Ḥadīth: 4875; Sunan al-Tirmidhī Ḥadīth: 2502; Musnad Aḥmad vol. 6 pg. 136 Ḥadīth:
25094; Sunan al-Bayhaqī vol. 10 pg. 247 Ḥadīth: 20954. Abū Dāwūd did not comment on the ḥadīth. Al-
Tirmidhī said, “ḥasan ṣaḥīḥ.” Ibn Daqīq al-ʿĪd in al-Iqtirāḥ Ḥadīth: 118 and al-Albānī in Ṣaḥīḥ Sunan Abī
Dāwūd have declared it ṣaḥīḥ.

77
 I became jealous and said, “Why do you think of an old woman of Quraysh
with red jawbones who passed away in the past whereas Allah E has
given you better than her?”1

‫ما غرت على امرأة للنبي صلى الله عليه و آله و سلم ما غرت على خديجة هلكت قبل أن يتزوجني لما‬
‫كنت أسمعه يذكرها و أمره الله أن يبشرها ببيت من قصب و إن كان ليذبح الشاة فيهدي في خالئلها منها ما‬
‫يسعهن فربما قلت له كأنه لم يكن في الدنيا امرأة إال خديجة فيقول إنها كانت و كانت و كان لي منها ولد‬

I did not envy any of the wives of Rasūlullāh H the way I envied
Khadījah, whereas she passed away before he married me, because I would
hear him speaking of her excessively. Allah E commanded him to give
her glad tidings of a house of jewels. He would at times slaughter a sheep
and send suitable portions of it as gifts to her friends.

I said to him once, “As if there was no woman on earth besides Khadījah!”

He H responded, “She was an extra-ordinary woman. And I had

children from her.”2

‫و عنها أن رسول الله صلى الله عليه و سلم ذكر خديجة فقلت لقد أعقبك الله عز و جل من امرأة قال عفان‬
‫من عجوزة من عجائز قريش حمراء الشدقين هلكت في الدهر قالت فتمعر وجهه تمعرا ما كنت أراه إال‬
‫عند نزول الوحي أو عند المخيلة حتى ينظر أ رحمة أم عذاب‬

She reports that Rasūlullāh H mentioned Khadījah so she said, “Allah,

the Mighty and Majestic, has given you a better replacement—ʿAffān
related: than an old woman of the old women of Quraysh—with red gums,
who passed away in the past.”

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3821; Ṣaḥīḥ Muslim Ḥadīth: 2437

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3816, Ṣaḥīḥ Muslim Ḥadīth: 2434. Al-Dhahabī states, “This is one of the
strangest things. She is jealous of an old woman who passed away a long time before Rasūlullāh
H married her combined with Allah E protecting her from envying the many woman she
was co-wife with in Rasūlullāh’s H marriage. This is Allah’s E special compassion on her
and Nabī H so that her life does not become sour. Probably, the jealousy matter was lessened
upon her due to Nabī’s extreme love for her and his inclination towards her. May Allah E be
pleased with her and make her happy. (Siyar Aʿlām al-Nubalā’ vol. 2 pg. 165)

78
 She continues, “His face changed colour drastically. I did not see him like
this except when revelation was descending or when it would be cloudy
until he determined whether it was mercy or punishment.”1

She also relates:

‫افتقدت النبي صلى الله عليه و سلم ذات ليلة فظننت أنه ذهب إلى بعض نسائه فتحسست ثم رجعت فإذا‬
‫هو راكع أو ساجد يقول سبحانك و بحمدك ال إله إال أنت فقلت بأبي أنت و أمي إني لفي شأن و إنك‬
‫لفي آخر‬

I did not find Nabī H one night so I thought that he had gone to one
of his other wives. I thus went in search for him and thereafter returned
just to find him bowing or prostrating and proclaiming: “You are pure and
with Your praise. There is no deity besides You.” I said, “May my parents be
sacrificed for you. I am in one state while you are in another.”2

In a similar light, Muḥammad ibn Qays ibn Makhramah al-Muṭṭalibī3

narrates that he said one day, “Should I not narrate to you about me and
my mother.” He (the narrator) says, “We thought he is referring to his
biological mother.” He said that Sayyidah ʿĀ’ishah J reported, “Should
I not narrate to you something concerning me and Rasūlullāh H.”

We replied in the affirmative. She related:

‫لما كانت ليلتي كان النبي صلى الله عليه و سلم فيها عندي انقلب فوضع رداءه و خلع نعليه فوضعهما عند‬
‫رجليه و بسط طرف إزاره على فراشه فاضطجع فلم يلبث إال ريثما ظن أن قد رقدت فأخذ رداءه رويدا و‬
‫انتعل رويدا و فتح الباب فخرج ثم أجافه رويدا فجعلت درعي في رأسي و اختمرت و تقنعت إزاري ثم‬
‫انطلقت على إثره حتى جاء البقيع فقام فأطال القيام ثم رفع يديه ثالث مرات ثم انحرف فانحرفت فأسرع‬
‫فأسرعت فهرول فهرولت فأحضر فأحضرت فسبقته فدخلت فليس إال أن اضطجعت فدخل فقال ما لك‬
‫يا عائش حشيا رابية قالت قلت ال شيء قال لتخبريني أو ليخبرني اللطيف الخبير قالت قلت يا رسول الله‬

1  Musnad Aḥmad Ḥadīth: 25212. Shuʿayb Arna’ūṭ declared it ṣaḥīḥ.

2  Ṣaḥīḥ Muslim Ḥadīth: 485.
3  Muḥammad ibn Qays ibn Makhramah, al-Qurashī al-Muṭṭalibī. He saw Rasūlullāh H while he
was young. (Tahdhīb al-Tahdhīb vol. 5 pg. 263; al-Iṣābah vol. 6 pg. 255).

79
‫بأبي أنت و أمي فأخبرته قال فأنت السواد الذي رأيت أمامي قلت نعم فلهدني في صدري لهدة أوجعتني ثم‬
‫قال أظننت أن يحيف الله عليك و رسوله قالت مهما يكتم الناس يعلمه الله قال نعم قال فإن جبريل أتاني‬
‫حين رأيت فناداني فأخفاه منك فأجبته فأخفيته منك و لم يكن يدخل عليك و قد وضعت ثيابك و ظننت‬
‫أن قد رقدت فكرهت أن أوقظك و خشيت أن تستوحشي فقال إن ربك يأمرك أن تأتي أهل البقيع فتستغفر‬
‫لهم قالت قلت كيف أقول لهم يا رسول الله قال قولي السالم على أهل الديار من المؤمنين و المسلمين و‬
‫يرحم الله المستقدمين منا و المستأخرين و إنا إن شاء الله بكم لالحقون‬

One night, when it was my turn for Rasūlullāh H to be at my house,

he came. He placed his shawl, removed his sandals, and placed them by his
leg side. He then spread the side of his lower garment on his bed and lied
down. He only waited until he thought that I had dozed off and then took
his shawl slowly, wore his sandals slowly, opened the door, left, and closed
it slowly. I put my cloak over my head, covered my face with my veil, and
wore my lower garment, and then followed him until he came to al-Baqīʿ.
He stood up and prolonged his standing. He then raised his hands thrice.
Thereafter, he turned to leave, so I turned to leave; he hastened his pace
so I hastened my pace; he began to sprint so I began to sprint. He reached,
but I reached before him so I entered. I had hardly lied down when he
entered.

He asked, “What is the matter, O ʿĀ’ish! You breathing so heavily?”

I said, “Nothing.”

He warned, “Either you tell me or the Knower of secrets, the Acquainted,

will indeed.”

I submitted, “O Messenger of Allah! May my parents be sacrificed for you!”

I then informed him.

He asked, “So you were the figure I saw in front of me?”

I replied in the affirmative. He then poked me in my chest, which hurt me

(slightly).

He then said, “Do you think that Allah and His Messenger will oppress
you?”

80
 I said, “Whenever people conceal something, Allah discloses it to you. Yes1!”

He explained, “Indeed, Jibrīl came to me when you saw and summoned

me but I hid it from you. I answered him and hid it from you. It was not
appropriate for him to enter your home since you had taken off your
clothes. I thought that you had fallen asleep so I disliked awakening you
and I feared that you will feel lonely. Jibrīl said, ‘Certainly, your Rabb
commands you to go to the inmates of al-Baqīʿ and seek forgiveness on
their behalf.’”

I (ʿĀ’ishah) inquired, “How should I greet them, O Messenger of Allah!”

He replied, “Say: Peace be upon the inmates of the dwellings from the
believers and Muslims. May Allah have mercy on those of us who have
passed on and those who are forthcoming. If Allah wills, we will indeed
join you.”2

Among the reasons they suspect her is due to her narrating the ḥadīth which
proves that Rasūlullāh H was afflicted with siḥr (black magic).

The answer to this is:

The ḥadīth is recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.3 Moreover, there is no
scope in it at all for criticism against Nabī H since it is one of the afflictions

1  Imām Nawawī explains this text by saying that this is affirmation from Sayyidah ʿĀ’ishah J of
the comprehensiveness of Allah’s E knowledge. He says that “yes” in the ḥadīth is her words. It
appears like this in the primary sources. And this is correct. As if when she said, “Whenever people
conceal something, Allah discloses it to you,” she confirmed by saying, “Yes.” (Sharḥ Muslim vol. 7 pg.
44) Ibn Taymiyyah has considered it to be a query for something she was ignorant of and excuses
herself for not knowing. He asserts that “yes” in the ḥadīth is Rasūlullāh’s H words. (Majmūʿ
Fatāwā Ibn Taymiyyah vol. 11 pg. 412)
2  Ṣaḥīḥ Muslim Ḥadīth: 974.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5763; Ṣaḥīḥ Muslim Ḥadīth: 2189. Al-Bukhārī’s wording is:
‫سحر رسول اهلل صىل اهلل عليه و سلم رجل من بني زريق يقال له لبيد بن األعصم حتى كان رسول اهلل صىل اهلل عليه و سلم خييل إليه أنه‬
‫يفعل اليشء و ما فعله حتى إذا كان ذات يوم أو ذات ليلة و هو عندي لكنه دعا و دعا ثم قال يا عائشة اشعرت أن اهلل أفتاين فيام استفتيته‬
‫فيه أتاين رجالن فقعد أحدمها عند رأيس و اآلخر عند رجيل فقال أحدمها لصاحبه ما وجع الرجل فقال مطبوب قال من طبه قال لبيد‬
continued.... ‫بن األعصم قال يف اي يشء قال يف مشط و مشاطة و جف طلع نخلة ذكر قال و أين هو قال يف بئر ذروان‬

81
which may affect him just as his blessed face was injured and his tooth was broken
in Uḥud1. And just as he experiences the illness of two men2 and is rewarded
double for this. And just as he declared that those who endure the severest of
trails are the Ambiyā’3 and other Ṣaḥīḥ Aḥādīth of a similar nature. Therefore, the
siḥr that affected Rasūlullāh H was of the same type. However, it did not
affect his mind, heart, or conveying of revelation. In fact, its worst effect was that
he would not go to his wives after Labīd the Jew practised siḥr on him. This was
a trial from Allah E which Allah relieved him of and cured him from. And
this is proof of him being human and a deterrent against extremism in his regard.
This is not at all in conflict of Allah’s E promise:

continued from page 81

‫فأتاها رسول اهلل صىل اهلل عليه و سلم يف ناس من أصحابه فجاء فقال يا عائشة كأن ماءها نقاعة احلناء أو كأن رؤوس نخلها رؤوس‬
‫الشياطني قلت يا رسول اهلل أفال استخرجته قال قد عافاين اهلل فكرهت أن أثور عىل الناس فيه رشا فأمر هبا فدفنت‬

A man from the Banū Zurayq, whose name was Labīd ibn al-Aʿṣam, practised siḥr upon
Rasūlullāh H. The greatest effect it had was that Rasūlullāh H would think that
he done something whereas he had not. Until one day or one night while he was by me, he
prayed, and supplicated.

He then said, “O ʿĀ’ishah! Do you know that Allah has given me the solution to my affliction?
Two men came to me; one sat by my head side while the other sat by my feet. One asked the
other, ‘What is the man’s illness?’ ‘Afflicted with siḥr,” he replied. He asked, ‘Who practised
it on him.’ ‘Labīd ibn al-Aʿṣam,’ came the reply. He asked, ‘In what.’ ‘A comb, strands of hair
and the inside of a spadix of a male palm,’ he explained. He asked, ‘Where is it?’ ‘In Dharwān
well,’ came the reply.”

Rasūlullāh H accompanied by some of his Ṣaḥābah went to it.

He then returned and said, “O ʿĀ’ishah! Its water is like saturated with henna – or the heads
of its palm-trees are like the heads of devils.”

I said, “O Messenger of Allah! Why did you not take it out?”

He replied, “Allah has granted me relief from it so I disliked stirring up evil among the people
due to it.”

He then commanded that it be buried.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2903; Ṣaḥīḥ Muslim Ḥadīth: 1790.

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5648; Ṣaḥīḥ Muslim Ḥadīth: 2571 - Ḥadīth of ʿAbd Allah ibn Masʿūd I.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5648; Ṣaḥīḥ Muslim Ḥadīth: 2571.

82
 ِ ‫َوال ّٰل ُه َي ْع ِص ُم َك ِم َن الن‬
‫َّاس‬

And Allah will protect you from the people.1

This is due to the fact that Sūrah al-Mā’idah is one of the last portions of the Qur’ān
to be revealed. If it is claimed that the siḥr incident took place after the revelation
of the verse, then the verse will refer to protection from that which prevents
Rasūlullāh H from conveying the message with contextual evidence from
the beginning of the very verse:

‫الر ُس ْو ُل َب ِّلغْ َما ُأ ْن ِز َل إِ َل ْي َك ِم ْن َّر ِّب َك‬ َ

َّ ‫َيا أ ُّي َها‬

O Messenger, announce that which has been revealed to you from your Lord.2

Such protection is obtained even with the affliction of siḥr just as this protection
did not prevent the fatal illness of Rasūlullāh H. We have already mentioned
that this siḥr was a type of illness. Considering this, there is no polarity between
Allah E protecting him and siḥr afflicting him. And Allah E knows
best!

Similar is her narration of the singing of two slave girls. The Shīʿī scholar Murtaḍā
al-Ḥusaynī says in the Chapter regarding the fabrications ʿĀ’ishah attributes to Nabī
H. He quotes inter alia this ḥadīth:

‫دخل علي رسول الله صلى الله عليه و سلم و عندي جاريتان تغنيان‬

Rasūlullāh H entered my home and there were two slave girls by me

who were singing.

He then questions:

1  Sūrah al-Mā’idah: 67
2  Ibid

83
 ‫و هل يعقل أن جاريتين تغنيان و تدففان و تضربان في بيت النبي صلى الله عليه و سلم و لو كان يوم عيد و‬
‫هو ساكت ال ينهى عن ذلك و هل يعقل أن يحس أبو بكر قبح ذلك حتى انتهر عائشة و قال مزمارة الشيطان‬
‫عند النبي صلى الله عليه و سلم و ال يحس النبي صلى الله عليه و سلم قبحه و ركاكته و لعمري ليس‬
‫العجب من عائشة حيث افترت هذه األكاذيب الباطلة على النبي صلى الله عليه و سلم و لكن العجب‬
‫كل العجب من أئمة الحديث و حملة األخبار كيف قد أعمى الله قلوبهم فهم ال يبصرون و ال يشعرون‬
‫و يدونون مثل هذا األحاديث الكاذبة في كتبهم بال حياء و ال خجل أو ليس هذه األخبار إذا نظر إليها‬
‫األجانب من اليهود و النصارى و غيرهم قالوا إن نبي المسلمين ليس إال رجال عياشا همه الشهوات و‬
‫اللعب بالنساء و التلذذ بهن فيكونوا هم السبب في ضاللتهم و غوايتهم فهل ترى جناية أعظم من ذلك‬
‫ص ِف ْي ِه الأْ َ ْب َص ُار‬
ُ ‫الظالِ ُم ْو َن إِن ََّما ُيؤَ ِّخ ُر ُه ْم لِ َي ْو ٍم تَشْ َخ‬
َّ ‫حاشا و كال َولاَ ت َْح َس َب َّن ال ّٰل َه َغ ِافلاً َع َّما َي ْع َم ُل‬

Is it fathomable for two slave girls to sing, dance, and beat drums in the
house of Rasūlullāh H, even though it may be the day of ʿĪd, while he
remains silent and does not prohibit this? Is it imaginable for Abū Bakr
to realise the evil of this to the extent that he rebukes ʿĀ’ishah with the
words, “Musical instruments of Shayṭān by Nabī H,” yet Rasūlullāh
H does not recognise its evil and obnoxiousness? By my life, ʿĀ’ishah’s

fabricating these falsehoods against Rasūlullāh H is not astonishing.

What is really absolutely mind-boggling are the scholars and narrators
of ḥadīth. How Allah blinded their hearts that they cannot see nor sense.
They document such false aḥādīth in their books without shame and
embarrassment. When strangers from the Jews, Christians, and others see
such aḥādīth, will they not exclaim, “The Muslims’ Nabī is nothing but a
lover of luxury; his objective is pleasure, playing with women and taking
pleasure from them?” Thus, they will become the cause of the latter’s
misguidance and waywardness. Do you see any crime more heinous than
this? Never!

‫يه الأْ َ ْب َص ُار‬

ِ ‫ص ِف‬
ُ ‫الظالِ ُم ْو َن إِن ََّما ُيؤَ ِّخ ُر ُه ْم لِ َي ْو ٍم تَشْ َخ‬
َّ ‫َولاَ ت َْح َس َب َّن ال ّٰل َه َغ ِافلاً َع َّما َي ْع َم ُل‬

And never think that Allah is unaware of what the wrongdoers do. He only
delays them for a Day when eyes will stare [in horror].”1,2

1  Sūrah Ibrāhīm: 42
2  Al-Sabʿah min al-Salaf pg. 166.

84
The answer to this allegation is:

The ḥadīth of the two slave girls does not contain anything reprehensible at all
since the girls were not mature and they were signing on the day of ʿĪd. Moreover,
it was not like the songs of nowadays that stir up passion and invite towards
ḥarām. This is substantiated by Sayyidah ʿĀ’ishah’s J statement:

‫و ليستا بمغنيتين‬

They were not (professional) singers.

It is said: The meaning is that singing was not their habit nor were they known
for it. Their singing consisted simply of poetry of war, boasting of chivalry,
victory, and triumph. And there is no harm in this. There is no mention at all in
the ḥadīth of what the fitnah mongers imagine like Rasūlullāh H listening
to evil songs from the female pop singers. This is supported by what is reported
that Rasūlullāh H covered himself with a garment, i.e. he covered his face
and ears. This shows his disinclination from it since his lofty status demands
that he keeps aloof from paying attention to it while at the same time, his non-
prohibition depicts its permissibility due to the circumstances and in the manner
carried out. This is out of his compassion and mercy for the Muslims.

Ibn Ḥajar has said:

‫إظهار السرور في األعياد من شعار الدين‬

Displaying happiness on the days of ʿĪd is part of the shiʿār (salient features)
of dīn.1

The Shī’ah further claim that she would lie to Rasūlullāh H himself. They
quote a narration which says:

1  Fatḥ al-Bārī vol. 2 pg. 443.

85
 ‫أن رسول الله خطب امرأة من كلب فبعث عائشة تنظر إليها فذهبت ثم رجعت فقال لها رسول الله ما رأيت‬
‫فقالت ما رأيت طائال فقال لها رسول الله لقد رأيت طائال لقد رأيت خاال بخدها اقشعرت كل شعرة منك‬
‫فقالت يا رسول الله ما دونك سر‬

Rasūlullāh H proposed to a woman from the Kalb tribe and sent

ʿĀ’ishah to see her. Accordingly, she went and then returned.

Rasūlullāh H asked her, “What did you see?”

She replied, “I did not see properly.”

He said, “Definitely, you saw properly. You even saw a birthmark on her
cheek which made every strand of hair on your body stand.”

She commented, “O Messenger of Allah! No secret is hidden from you.”1

Jābir al-Juʿfī appears in the isnād who is a reknowned liar and a Rāfiḍī. Moreover,
ʿAbd al-Raḥmān ibn Sābiṭ makes irsāl (skipped out one or more narrators from
the isnād).

Shaykh al-Albānī2 says, “Ibn Saʿd3 recorded it in al-Ṭabaqāt. It is mawḍūʿ (fabricated)

since coupled with it being mursal (narration where one or more of the narrators

1  Al-Ṭabaqāt al-Kubrā vol. 8 pg. 160; Tārīkh Baghdād of al-Khaṭīb al-Baghdādī vol. 1 pg. 301; Tārīkh
Dimashq of Ibn ʿAsākir vol. 51 pg. 36 from the same chain. Ibn al-Qaṭṭān declares, “Not ṣaḥīḥ.” (Aḥkām
al-Naẓr Ḥadīth: 396)
2  Muḥammad Nāṣir al-Dīn ibn Nūḥ Najjātī ibn Ādam, known as al-Albānī with reference to his city
Albania. A shaykh, muḥaddith, and ʿallāmah and one of the recognised ʿUlamā’ of ḥadīth in the recent
past. He was born in 1332 A.H. He was perseverant upon authoring, learning and teaching and was
very generous. He passed away in 1420 A.H. Among his books are: Silsilat al-Aḥādīth al-Ṣaḥīḥah and
Silsilat al-Aḥādīth al-Ḍaʿīfah and many more. (Muḥammad Nāṣir al-Dīn al-Albānī Muḥaddith al-ʿAṣr wa Nāṣir
al-Sunnah of Ibrāhīm Muḥammad al-ʿAlī and Ḥayāt al-Albānī wa Āthārih wa Thanā’ al-ʿUlamā’ ʿalayh of
Muḥammad ibn Ibrāhīm al-Shaybānī)
3  Muḥammad ibn Saʿd ibn Munīʿ, Abū ʿAbd Allah al-Baṣrī al-Zuhrī. A Ḥāfiẓ, ʿallāmah and ḥujjah (proof).
One of the recognised reliable ḥuffāẓ. He was the scribe of al-Wāqidī. Among his books is al-Ṭabaqāt
al-Kubrā. He passed away in 230 A.H. (Siyar Aʿlām al-Nubalā’ vol. 10 pg. 664; Tahdhīb al-Tahdhīb vol. 5
pg. 118)

86
has been deleted from the isnād), Muḥammad ibn ʿUmar al-Wāqidī is a kadhāb
(great liar). In addition, the Shīʿī has manipulated this false narration in a nasty
way and utilised it to cast allegations against Sayyidah ʿĀ’ishah J thus
ascribing dishonesty to her.” 1

3. Rasūlullāh H cursed her and Ḥafṣah with the words, O Allah! Shut
their hearing
Abbān ibn Abī ʿAyyāsh reports from Sulaym ibn Qays who says that he heard
Sayyidunā ʿAlī I saying:

‫عهد إلي رسول الله صلى الله عليه و آله يوم توفي و قد أسندته إلى صدري و إن رأسه عند أذني و قد أصغت‬
‫المرأتان أي عائشة و حفصة لتسمعا الكالم فقال رسول الله صلى الله عليه و آله اللهم سد مسامعهما‬

Rasūlullāh H took a covenant from me the day he passed away. I

supported him to my chest and his head was by my ears. The two women
i.e. ʿĀ’ishah and Ḥafṣah were trying to overhear his words. Rasūlullāh
H cursed, “O Allah! Shut their hearing.”2

The answer to this accusation:

This is the narration of Abbān ibn Abī ʿAyyāsh who is mutakallam fīh (critiqued).

Abbān ibn Abī ʿAyyāsh

»» ʿAmr ibn ʿAlī says: “He is matrūk al-ḥadīth (suspected of ḥadīth forgery).”
He says at another place, “Yaḥyā and ʿAbd al-Raḥmān would not narrate
from him.”

»» Abū Ṭālib Aḥmad ibn Ḥumayd says that he heard Aḥmad ibn Ḥambal
declare, “Aḥādīth should not be recorded from Abbān ibn Abī ʿAyyāsh.” I
asked, “Did he adopt innvated beliefs.” He replied, “He is munkar al-ḥadīth
(weak narrator who narrates contradictory reports).”

1  Al-Silsilah al-Ḍaʿīfah Ḥadīth: 4965

2  Kitāb Sulaym ibn Qays al-Hilālī pg. 360.

87
 »» Muʿāwiyah ibn Ṣāliḥ reports from Yaḥyā ibn Maʿīn, “Ḍaʿīf.” He also said,
“Abbān is matrūk al-ḥadīth.”

»» Abū Ḥātim al-Rāzī says, “Matrūk al-ḥadīth. He was a pious man, however
he was afflicted with weak memory.”

»» ʿAbd al-Raḥmān ibn Abī Ḥātim says that Abū Zurʿah was asked about him
to which he replied, “His aḥādīth are matrūk. His aḥādīth should not be
read to us.” He was asked, “Would he deliberately lie?” “No,” he replied,
“He would listen to aḥādīth from Anas, from Shahr and from Ḥasan and
could not differentiate between them.”

»» Al-Bukhārī says, “Shuʿbah had evil opinions of him.”

»» Al-Nasa’ī says, “Matrūk al-ḥadīth.” He says at another place, “He is not

thiqah (reliable) and his ḥadīth should not be recorded.”

»» Abū Aḥmad ibn ʿAdī says, “His general narrations are not supported by a
tābiʿ which is a clear sign of weakness.”1

In fact, the Shīʿah themselves declare the book of Sulaym ibn Qays as unreliable as
well as the one who narrates this book from him, namely Abbān ibn Abī ʿAyyāsh.

Al-Tafrīshī says:

‫و ينسب إليه هذا الكتاب المشهور و كان أصحابنا يقولون إن سليما ال يعرف و ال ذكر في خبر و قد وجدت‬
‫ذكره في مراجع من غير جهة كتابه و الكتاب موضوع ال مرية فيه‬

This famous book is ascribed to him. Our scholars say, “Sulaym is not
known, nor is he mentioned in any khabar.” I have found his mention
in few references but not from the perspective of his book. The book is
fabricated, without doubt.2

1  Tahdhīb al-Kamāl of al-Mizzī vol. 2 pg. 20.

2  Naqd al-Rijāl of al-Tafrīshī vol. 2 pg. 355

88
Ibn al-Ghaḍā’irī says:

‫ضعيف ال يلتفت إليه و ينسب أصحابنا وضع كتاب سليم بن قيس إليه‬

Ḍaʿīf. He should not be considered. Our scholars ascribe the fabrication of

Sulaym ibn Qays’s book to him.1

1  Rijāl Ibn al-Ghaḍā’irī vol. 1 pg. 36

89
90
Accusations against Sayyidah ʿĀ’ishah with regards to the Ahl al-
Bayt

1. ʿĀ’ishah refused to allow Ḥasan ibn ʿAlī to be buried alongside his

grandfather
The Rawāfiḍ alledge that Sayyidah ʿĀ’ishah J refused to allow Ḥasan ibn ʿAlī
to be buried alongside his grandfather H on account of her hatred for him
and her enmity for the Ahl al-Bayt.

Al-Kulaynī narrates in al-Kāfī with his isnād from Muḥammad ibn Muslim who
says that he heard Abū Jaʿfar al-Bāqir V saying:

‫لما حضر الحسن بن علي عليه السالم الوفاة قال للحسين عليه السالم يا أخي إني أوصيك بوصية فاحفظها‬
‫إذا أنا مت فهيئني ثم وجهني إلى رسول الله صلى الله عليه و آله ألحدث به عهدا ثم اصرفني إلى أمي‬
‫عليها السالم ثم ردني فادفني بالبقيع و اعلم أنه سيصيبني من عائشة ما يعلم الله و الناس صنيعها و عداوتها‬
‫لله و لرسوله و عداوتها لنا أهل البيت فلما قبض الحسن عليه السالم و وضع على السرير ثم انطلقوا به إلى‬
‫مصلى رسول الله صلى الله عليه و آله الذي كان يصلي فيه على الجنائز فصلى عليه الحسين عليه السالم‬
‫و حمل و أدخل إلى المسجد فلما أوقف على قبر رسول الله صلى الله عليه و آله ذهب ذو العوينين إلى‬
‫عائشة فقال لها إنهم قد أقبلوا بالحسن ليدفنوه مع النبي صلى الله عليه و آله فخرجت مبادرة على بغل‬
‫بسرج فكانت أول امرأة ركبت في اإلسالم سرجا فقال نحوا ابنكم عن بيتي فإنه ال يدفن في بيتي و يهتك‬
‫على رسول الله حجابه فقال لها الحسين عليه السالم قديما هتكت أنت و أبوك حجاب رسول الله صلى‬
‫الله عليه و آله أدخلت عليه بيته من ال يحب قربه و إن الله سائلك عن ذلك يا عائشة‬

When death approached Ḥasan ibn ʿAlī I, he said to Ḥusayn I, “O

my brother, I am making a bequest to you so remember it. When I die,
bathe and shroud me, then take me towards Rasūlullāh H as quickly
as possible. Thereafter, take me to my mother J and then bring me back
and bury me in al-Baqīʿ. Know well that ʿĀ’ishah will distress me with what
Allah and people know: her attitude and enmity towards Allah and His
Messenger and her hatred for us the Ahl al-Bayt.”

When Ḥasan I passed away and was placed on the bier, they took him to
the muṣallā of Rasūlullāh H where he would perform Ṣalāt al-Janāzah.

91
 Ḥusayn I performed Ṣalāt al-Janāzah upon him. He was then carried
and taken into the Masjid. When they stood at Rasūlullāh’s H grave, a
spy rushed to ʿĀ’ishah.

He said to her, “They have come with Ḥasan to bury him alongside Nabī
H.”

She exited in haste mounted on a mule with a saddle, becoming the first
woman to mount a saddle in Islam.

She said, “Avert your son from my house for he will not be buried in my
house thereby disgracing Rasūlullāh H.”

Ḥusayn I told her, “You and your father have previously disgraced
Rasūlullāh H by entering into his home one whose proximity he
dislikes. And certainly, Allah will question you about this O ʿĀ’ishah!”1

This narration is the most famous and comprehensive of all the narrations that
the Rawāfiḍ have recorded in their books to promote this slander. There are other
narrations of this in the books as well, which carry the same meaning and do
require mention.

The answer to this slanderous accusation is as follows:

Firstly, this narration is makdhūb (a blatant lie), mawḍūʿ (fabrication), and is bāṭil
(totally baseless).

This is apparent from a few angles.

1  Al-Kāfī vol. 1 pg. 300, 302; al-Wāfī of al-Fayḍ al-Kāshānī vol. 2 pg. 340; Biḥār al-Anwār vol. 44 pg.
142–144, vol. 17 pg. 31; Sharḥ Uṣūl al-Kāfī of al-Māzandarānī vol. 6 pg. 158; Madīnat al-Maʿājiz of Hāshim
al-Baḥrānī vol. 3 pg. 340; Anwār al-Bahiyyah of ʿAbbās al-Qummī pg. 92; Jāmiʿ Aḥādīth al-Shīʿah of al-
Barūjardī vol. 3 pg. 397, 398; Mawāqif al-Shīʿah of al-Mayānjī vol. 1 pg. 374, 375; Tafsīr Nūr al-Thaqalayn
of al-Ḥuwayzī vol. 4 pg. 296; Iʿlām al-Warā bi Aʿlām al-Hudā of al-Ṭabarsī vol. 1 pg. 414; Jawāhir al-Tārīkh
of ʿAlī al-Kūrānī al-ʿĀmilī vol. 3 pg. 238.

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1. The isnād of this narration is bāṭil (baseless) and not established.

The Shīʿī scholars have themselves labelled this narration as ḍaʿīf in their
distinguished and well-known books.

Al-Māzandarānī says while commenting on al-Kulaynī’s narration in al-

Kāfī:

‫قوله علي بن إبراهيم عن أبيه عن بكر بن صالح قال الكليني وعدة من أصحابنا بكر بن صالح مشترك بين‬
‫مجهول يروي عن أبي جعفر عليه السالم وبين ضعيف وهو بكر بن صالح الرازي يروي عن الكاظم عليه‬
‫السالم فإن كان المراد به األول فالسند األول مسند مع احتمال اإلرسال ألن رواية إبراهيم بن هاشم عمن‬
‫يروي عن الباقر عليه السالم بال واسطة بعيد جدا وإن كان المراد به الثاني كما هو الظاهر ألن إبراهيم بن‬
‫هاشم يروي عنه فالسند مرسل أو مربوط بالسند الثاني مع احتمال أن يكون هو واألول واحدا كما صرح‬
‫به بعض أصحاب الرجال فتأمل‬

“ʿAlī ibn Ibrāhīm — from his father — from Bakr ibn Ṣāliḥ—Al-Kulaynī
says—“ from a number of our narators:” Bakr ibn Ṣāliḥ is a common name
between two narators, it either refers to the majhūl (unknown) Bakr ibn
Ṣāliḥ who narrates from Abū Jaʿfar V [directly], or it can refer to the ḍaʿīf
(weak) Bakr ibn Ṣāliḥ al-Rāzī who narrates from al-Kāẓim V.

If the first is meant, then the first chain is unbroken with the possibility of
a narrator/s being omitted since the narration of Ibrāhīm ibn Hāshim from
the one who narrates from al-Bāqir V without any link is very unlikely.

If the second [Bakr ibn Ṣāliḥ al-Rāzī] is meant as is apparent because

Ibrāhīm ibn Hāshim narrates from him then the chain is mursal or joined
to the second sanad with the probability of it and the first being one isnād,
as some of the scholars of al-rijāl have clearly stated. So ponder!1

2. The contradictions found in this narration and other narrations are

sufficient testimony of all of them being false.

1  Sharḥ Uṣūl al-Kāfī vol. 6 pg. 158.

93
 With regards to the narrations the Shīʿah have reported, all of them with
their differences have only been narrated by the Shīʿah. Notwithstanding
their supporting one another in reporting it, there is still severe
contradiction therein which is clear evidence of it being a baseless lie.1

3. The narrations are falsified by evaluating their texts

Evaluating it from within:

The Shīʿah’s practice when fabricating lies and formulating allegations is

to insert one truthful statement in the midst of a thousand lies to program
the naïve into believing that what they have forged and concocted is
established and true.

You will also notice that when they intend to level an accusation against
an individual whom they hate, they take an authentic narration wherein
this individual has been mentioned in a good light and thereafter concoct
it and comment on him adversely.

This is the methodology of the evil jinn who eavesdrop and their allies
from the human devils. They place a hundred lies with one true statement
so that the gullible may say about them: they have spoken the truth in
relation to that statement.

In the same light, the incident of Sayyidunā Ḥasan’s I demise and

his brother Sayyidah Ḥusayn’s I seeking permission from Sayyidah
ʿĀ’ishah J for his burial alongside his grandfather is confirmed in the
books of the Ahl al-Sunnah.2 As regards to her refusal, mounting a mule,
coming out in front of the people, and other lies; they are all nothing but
worthless accusations which the intelligent reject.3

1  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirāʾāt al-Shīʿah pg. 143, 144.

2  Al-Istīʿāb of Ibn ʿAbd al-Barr vol. 1 pg. 376.
3  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirāʾāt al-Shīʿah pg. 141.

94
 Another aspect that should be added to the evaluation of the text is that
these narrations have a munkar (discarded) addition which contradicts the
belief of the Shīʿah and Ahl al-Sunnah. Their claim that Sayyidah ʿĀ’ishah
J was the first to mount a saddle is false. Besides its baselessness, the
opposite is found in their books. They relate that Sayyidah Fāṭimah J
mounted a mule on the day she got married1 and that Sayyidunā ʿAlī I
mounted her on a donkey and went around to the houses of the Muhājirīn
and Anṣār calling them to help him when bayʿah of khilāfah was taken at
Sayyidunā Abū Bakr’s I hands2 as believed by the Shīʿah. So how can
the Shīʿah have the audacity to claim that Sayyidah ʿĀ’ishah J was the
first to mount a mule or sit on a saddle?3

Secondly, some intelligent Shīʿah have highlighted Sayyidah ʿĀ’ishah’s

J approval of Sayyidah Ḥasan’s I burial and have enumerated this

among her virtues.

Abū al-Farj al-Aṣbahānī4 reports with his sanad:

‫أن الحسن بن علي أرسل إلى عائشة أن تأذن له أن يدفن مع النبي صلى الله عليه و سلم فقالت نعم ما كان‬
‫بقي إال موضع قبر واحد فلما سمعت بذلك بنو أمية اشتملوا بالسالح هم و بنو هاشم للقتال و قالت بنو‬
‫أمية و الله ال يدفن مع النبي صلى الله عليه و سلم أبدا فبلغ ذلك الحسن فأرسل إلى أهله أما إذا كان هذا‬
‫فال حاجة لي فيه ادفنوني إلى جانب أمي فاطمة فدفن إلى جنب أمه فاطمة عليها السالم‬

Ḥasan ibn ʿAlī sent to ʿĀ’ishah seeking her approval of his burial alongside
Nabī H. She replied, “Yes. Only space for one grave remains.”

1  Kashf al-Ghummah of al-Arbalī vol. 1 pg. 368.

2  Al-Saqīfah of Sulaym ibn Qays pg. 81; al-Iḥtijāj pg. 81, 82; Sharḥ Nahj al-Balāghah of Ibn Abī al-Ḥadīd vol.
6 pg. 13; Manār al-Hudā of ʿAlī al-Baḥrānī pg. 200; al-Burhān of al-Baḥrānī vol. 3 pg. 42; Ilzām al-Nāṣib of
al-Ḥā’irī vol. 2 pg. 269; Sīrat al-A’immah al-Ithnā ʿAshar of Hāshim Maʿrūf al-Ḥusaynī vol. 1 pg. 124 – 126.
3  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirāʾāt al-Shīʿah pg. 144.
4  ʿAlī ibn al-Ḥusayn ibn Muḥammad, Abū al-Farj al-Aṣbahānī. He was born in 284 A.H. He was a celebrated
master of literature and a distinguished author. He was an historian, genealogist and poet. He displayed
Shī’ism. He was one of the confidants of al-Wazīr al-Muhallabī. Al-Aghānī and Jamharat al-Nasab are
some of his books. He died in 356 A.H. (Tārīkh al-Islām vol. 26 pg. 144; al-Nujūm al-Zāhirah vol. 4 pg. 15).

95
 When the Banū Umayyah heard of this, they and the Banū Hāshim armed
themselves with weapons for war.

The Banū Umayyah said, “By Allah! He will never be buried alongside Nabī
H.”

News of this reached Ḥasan who sent word to his family, “When this is
the condition, then I have no need for it. Bury me alongside my mother
Fāṭimah.”

Accordingly, he was buried at his mother Fāṭimah’s J side.1

Abū al-Farj al-Aṣbahānī reports that Yaḥyā ibn al-Ḥasan said that he heard
ʿAlī ibn Ṭāhir ibn Zayd saying:

‫لما أرادوا دفنه ركبت عائشة بغال و استنفرت بني أمية مروان بن الحكم و من كان هناك منهم و من حشمهم‬
‫و هو القائل فيوما على بغل و يوما على جمل‬

When they intended burying him, ʿĀ’ishah mounted a mule. Marwān

ibn al-Ḥakam called upon the Banū Umayyah—those of them who were
present and their slaves—to fight. And he commented, “One day on a mule
and one day on a camel.”2

Ibn Abī al-Ḥadīd while examining this narration affirms:

‫قلت و ليس في رواية يحيى بن الحسن ما يؤخذ على عائشة ألنه لم يرو أنها استنفرت الناس لما ركبت‬
‫البغل و إنما المستنفرون هم بنو أمية و يجوز أن تكون عائشة ركبت لتسكين الفتنة ال سيما و قد روي عنها‬
‫أنه لما طلب منها الدفن قالت نعم فهذه الحال و القصة منقبة من مناقب عائشة‬

I say: There is no mention in Yaḥyā ibn al-Ḥasan’s narration of anything

which can be used against ʿĀ’ishah because he does not relate that she called
upon the people to fight when she mounted the mule. Those who called
out to go to war were the Banū Umayyah. It is possible that she mounted
simply to calm the fitnah especially when it has been reported about her

1  Maqātil al-Ṭālibiyīn of Abū al-Farj al-Aṣbahānī vol. 1 pg. 82.

2  Ibid

96
 that when permission was sought for burial she agreed. Therefore, this
incident is one of the merits of ʿĀ’ishah.1

Thirdly, if Sayyidah ʿĀ’ishah’s disapproval is established, then it will be

applied to disapproval after approval, i.e. after she saw the Banū Umayyah’s
strong rejection and their readiness to fight the Banū Hāshim, she refused
in order to nip the fitnah in the bud and out of fear for bloodshed. It does
not refer to her refusal in the beginning.

This is supported by the following narration: Hishām ibn ʿUrwah reports

from his father:

‫قال الحسن حين حضرته الوفاة ادفنوني عند قبر رسول الله صلى الله عليه و سلم إال أن تخافوا أن يكون‬
‫في ذلك شر فإن خفتم الشر فادفنوني عند أمي و توفي فلما أرادوا دفنه أبى ذلك مروان و قال ال يدفن‬
‫عثمان في حش كوكب و يدفن الحسن هاهنا فاجتمع بنو هاشم و بنو أمية فأعان هؤالء قوم و هؤالء قوم‬
‫و جاءوا بالسالح فقال أبو هريرة لمروان يا مروان أتمنع الحسن أن يدفن في هذا الموضع و قد سمعت‬
‫رسول الله صلى الله عليه و سلم يقول له و ألخيه حسين هما سيدا شباب أهل الجنة فلما رأت عائشة‬
‫السالح و الرجال و خافت أن يعظم الشر بينهم و تسفك الدماء قالت البيت بيتي و ال آذن أن يدفن فيه أحد‬
‫و قال محمد بن علي ألخيه يا أخي إنه لو أوصى أن يدفن لدفناه أو نموت قبل ذلك و لكنه قد استثنى فقال‬
‫إال أن تخافوا الشر فأي شر أشد مما ترى فدفن بالبقيع إلى جنب أمه‬

When death approached him, Ḥasan said, “Bury me by Rasūlullāh’s H

grave except if you fear there will be evil in this. If you fear evil, then bury
me by my mother.”

He then passed away. When they intended to bury him, Marwān refused
and said, “No. ʿUthmān was buried in the garden of Kawkab and Ḥasan gets
buried here!”

The Banū Hāshim and the Banū Umayyah then gathered. A group assisted
the former while another assisted the latter. They came with weapons.

Abū Hurayrah said to Marwān, “O Marwān! Do you disapprove of Ḥasan’s

burial in this place whereas I had heard Rasūlullāh H saying regarding
him and his brother Ḥusayn, ‘They are the leaders of the youth of Jannah.’?”

1  Sharḥ Nahj al-Balāghah vol. 16 pg. 51

97
 When ʿĀ’ishah saw the weapons and warriors and feared that evil would
increase between them and blood would be spilt, she said, “This is my
house. I do not give permission for anyone to be buried therein.”

Muḥammad ibn ʿAlī said to his brother, “O my brother! If he bequeathed

to be buried (here) we would have definitely buried him even if we had to
die trying. However, he made an exception saying, ‘Except if you fear evil.’
What evil can be worse that what you are witnessing?”

Therefore, he was buried in al-Baqīʿ alongside his mother.1

This is further corroborated by the fact that the Ṣaḥābah M initially

supported the view of Sayyidah ʿĀ’ishah J in granting permission
for Sayyidunā Ḥasan’s I burial, but when they saw the fitnah, they
commanded Sayyidunā Ḥusayn I to fulfil his brother’s bequest of
avoiding bloodshed and burying him in al-Baqīʿ. This was the stance of
Sayyidunā Abū Hurayrah2 and Sayyidunā ʿAbd Allah ibn ʿUmar3 M.

2. ʿĀ’ishah would observe ḥijāb from Ḥasan and Ḥusayn

The Rawāfiḍ claim that Sayyidah ʿĀ’ishah J would observe ḥijāb from
Sayyidunā Ḥasan and Ḥusayn L and this was due to her animosity for them.4

Ibn Saʿd has recorded the narration of adopting ḥijāb in al-Ṭabaqāt al-Kubrā from
the chain of Muḥammad ibn ʿUmar — from ʿIkrimah who says:

‫كانت عائشة تحتجب من حسن و حسين قال فقال ابن عباس إن دخولهما عليها لحل‬

ʿĀ’ishah would adopt ḥijāb from Ḥasan and Ḥusayn.

Ibn ʿAbbās said, “Their entering her home is permissible.”

1  Ansāb al-Ashrāf of al-Balādhurī vol. 3 pg. 62.

2  Tārīkh Dimashq vol. 13 pg. 288.
3  Ibid
4  Aḥādīth Umm al-Mu’minīn ʿĀ’ishah of Murtaḍā al-ʿAskarī vol. 1 pg. 270

98
The second narration is also from the chain of Muḥammad ibn ʿUmar — from
Abū Jaʿfar who reports:

‫كان حسن و حسين ال يدخالن على أزواج النبي صلى الله عليه و سلم فقال ابن عباس أما إن دخولهما‬
‫على أزواج النبي لحل لهما‬

Ḥasan and Ḥusayn would not enter the homes of Nabī’s H wives. Ibn
ʿAbbās ruled, “Harken! Their entering the homes of Nabī’s H wives is
permissible.”1

Muḥammad ibn ʿUmar al-Wāqidī

»» Ibn Ḥajar commented on him saying, “Muttaham (suspected of ḥadīth

forgery).”

»» Al-Bukhārī said, “Al-Wāqidī is a Madanī who settled in Baghdad. He is

matrūk al-ḥadīth (suspected of ḥadīth forgery). Aḥmad, Ibn al-Mubārak,
Ibn Numayr and Ismāʿīl ibn Zakariyyā have discarded him.”

»» He said at another juncture, “Aḥmad declared him a liar.”

»» Muʿāwiyah ibn Ṣāliḥ said, “Aḥmad ibn Ḥambal said to me, ‘Al-Wāqidī is a
kadhāb (great liar).’ Yaḥyā ibn Maʿīn told me once, ‘He is worthless.’”

»» Al-Shāfiʿī has stated as reported by al-Bayhaqī, “All the books of al-Wāqidī

are false.”

»» Al-Nasa’ī remarked in al-Ḍuʿafā’, “The kadhābs (great liars) who are known
to forge against Rasūlullāh H are four, viz. al-Wāqidī in Madīnah…”

»» Ibn ʿAdī2 stated, “His aḥādīth are not maḥfūẓ (safe from weakness) and the
problem lies with him.”

1  Al-Ṭabaqāt al-Kubrā vol. 8 pg. 73

2  ʿAbd Allah ibn ʿAdī ibn ʿAbd Allah, Abū Aḥmad al-Jurjānī. The Imām, Ḥāfiẓ, critic, and explorer. He
was born in 277 A.H. He is one of the ʿUlamā’ of al-jarḥ wa al-taʿdīl. Among his works are: al-Kāmil fī
Maʿrifat al-Ḍuʿafā’ wa al-Matrūkīn a comprehensive book in its field and al-Intiṣār. He passed away in
365 A.H. (Siyar Aʿlām al-Nubalā’ vol. 16 pg. 154; Shadharāt al-Dhahab of Ibn al-ʿImād vol. 3 pg. 51)

99
 »» Ibn al-Madīnī said, “He has 20 000 aḥādīth with him, i.e. that are baseless.”
He says at another place, “He is not worthy of being reported from.
Ibrāhīm ibn Abī Yaḥyā is a kadhāb (great liar) but is better than al-Wāqidī
in my sight.”

»» Abū Dāwūd states, “I do not record his ḥadīth nor do I narrate from him
because I suspect that he would fabricate aḥādīth.”1

This results in the falsehood of both narrations. And all praise belongs to Allah
E.

Moreover, they narrate in their books to the contrary of this. One example of this
is what al-Faḍl ibn Shādhān has reported from Muqātil ibn Ḥayyān who says:

‫كانت عمتي خادمة لعائشة فحدثتني قالت جاء الحسين عليه السالم بالباب يستأذن فلما دخل عليه السالم‬
‫رحبت به أي عائشة رضي الله عنها و أجلسته إلى جنبها فقال لها إن أبي يقول لك ارجعي إلى بيتك الذي‬
‫أمرك رسول الله صلى الله عليه و آله أن تقري فيه و خلفك فيه رسول الله صلى الله عليه و آله و إال بعثت‬
‫إليك بالكلمات الحديث‬

My paternal aunt was a servant of ʿĀ’ishah. She reported to me, “Ḥusayn

I came to the door and sought permission to enter. As he entered, she
i.e. ʿĀ’ishah J welcomed him and seated him next to her. He said to her,
‘My father bids you return to your house which Rasūlullāh H ordered
you to stay in and where Rasūlullāh H left you behind, otherwise I will
send some words2 to you…’”3

This narration even though not ṣaḥīḥ—ʿAbd Allah ibn ʿAbd al-Quddūs appearing
in the isnād regarding whom Ibn Maʿīn said, “He is worth nothing; a wicked
rāfiḍī.”4—nonetheless, the Shīʿah rely on it and utilise it as proof.

1  Tahdhīb al-Tahdhīb vol. 9 pg. 324

2  They mean by words that Sayyidunā ʿAlī I was—according to their belief—an executor over our
mother Sayyidah ʿĀ’ishah J and had the right to divorce her from Rasūlullāh H and remove
her from the Ummahāt al-Mu’minīn. Surprising indeed is that this itself is a rebuttal against them
since it is not reported that he acted so.
3  Al-Īḍāḥ pg. 125.
4  His biography in Tahdhīb al-Tahdhīb vol. 5 pg. 265.

100
There is proof therein of Sayyidah ʿĀ’ishah J drawing Sayyidunā Ḥusayn I
close and seating him next to her.1

3. ʿĀ’ishah angered Fāṭimah and made her weep

The Rawāfiḍ claim that Sayyidah ʿĀ’ishah angered Sayyidah Fāṭimah L and
made her weep due to the former’s hatred for the latter and the Ahl al-Bayt.

Al-Ṣadūq says:

Muḥammad ibn al-Ḥasan ibn Aḥmad ibn al-Walīd narrated to them that
Muḥammad ibn al-Ḥasan al-Ṣaffār narrated to them — from Aḥmad ibn
Muḥammad ibn Khālid who says that — Abū ʿAlī al-Wāsiṭī informed him —
from ʿAbd Allah ibn ʿIṣmah — from Yaḥyā ibn ʿAbd Allah — from ʿAmr ibn
Abī al-Miqdām — from his father — from Abū ʿAbd Allah V who said:

‫دخل رسول الله صلى الله عليه و آله منزله فإذا عائشة مقبلة على فاطمة تصايحها و هي تقول و الله يا بنت‬
‫خديجة ما ترين إال أن ألمك علينا فضال و أي فضل كان لها علينا ما هي إال كبعضنا فسمعت مقالتها فاطمة‬
‫فلما رأت فاطمة رسول الله صلى الله عليه و آله بكت فقال لها ما يبكيك يا بنت محمد قالت ذكرت أمي‬
‫فتنقصتها فبكيت فغضب رسول الله صلى الله عليه و آله ثم قال مه يا حميراء فإن الله تبارك و تعالى بارك‬
‫في الولود الودود و إن خديجة رحمها الله ولدت مني طاهرا و هو عبد الله و هو المطهر و ولدت مني‬
‫القاسم و فاطمة و رقية و أم كلثوم و زينب و أنت ممن أعقم الله رحمه فلم تلدي شيئا‬

Rasūlullāh H entered his home and found ʿĀ’ishah addressing Fāṭimah

and shouting her.

ʿĀ’ishah was saying, “By Allah, O daughter of Khadījah, You feel that your
mother enjoys superiority over us. What superiority does she enjoy over
us? She is just like one of us.”

Fāṭimah listened to her statement. When Fāṭimah saw Rasūlullāh H,

she cried.

He asked her, “What makes you cry, O daughter of Muḥammad?”

1  Article: ʿĀ’ishah Umm al-Mu’minīn of Hānī ʿIwaḍayn (unpublished).

101
 She explained “I mentioned my mother and she (ʿĀ’ishah) disparaged her
so I cried.”

Rasūlullāh H became angry and said, “Enough O Ḥumayrā’! Certainly

Allah E blessed al-walūd (one who bears plenty children) al-wadūd (one
who deeply loves her children). Indeed, Khadījah J gave birth to Ṭāhir
for me, who is ʿAbd Allah and al-Muṭahhar, and she gave birth to al-Qāsim,
Fāṭimah, Ruqayyah, Umm Kulthūm, and Zaynab for me. Whereas you are
one whose womb Allah has rendered barren so you gave birth to none.”1

One of the contemporary Shīʿah2 says:

‫أأذكر إيذاءها لسيدة نساء العالمين صلوات الله عليها حتى أبكتها‬

Should I mention her harming the queen of the women of the universe—
may Allah’s salutations be upon her—until she made her cry?3

Firstly, this narration is makdhūb (false) and one of the Rawāfiḍ’s deceptions. It is
rejected by both the Ahl al-Sunnah and Shīʿah.

In relation to the Ahl al-Sunnah, it is very simple; they do not regard the Rawāfiḍ’s
narrations as credible.4

In relation to the Shīʿah, the isnād is ḍaʿīf since there are two majhūl (unknown)
persons present in it.

1  Al-Khiṣāl of al-Ṣadūq pg. 404, 405; Biḥār al-Anwār vol. 16 pg. 3

2  He is called Yāsar Yahya ʿAbd Allah al-Ḥabīb. A malicious Rāfiḍī. He was born in the year 1979
in Kuwait. The Kuwait authority gave orders for his imprisonment for swearing the Ṣaḥābah M.
Judgement was passed against him in May 2004 of a ten year sentence in jail. He only completed 3
months in jail and was then set free and allowed to leave the country to Iraq, and then to Iran. Finally,
he travelled to Britain where he was given amnesty. He established a ceremony there on the day of
the demise of Sayyidah ʿĀ’ishah J.
3  YouTube: tape of celebration of ʿĀ’ishah entering the fire.
4  See on pg. 44 of this book

102
1. ʿAbd Allah ibn ʿIṣmah

ʿAlī al-Namāzī al-Shāharūdī comments, “ʿAbd Allah ibn ʿIṣmah: They have
not mentioned him.”1

2. Abū ʿAlī al-Wāsiṭī –

Muḥammad al-Jawāhirī comments, “Abū ʿAlī al-Wāsiṭī is majhūl. He

narrates two narrations in al-Kāfī.”2

Ghulām Riḍā ʿIrfāniyān says, “Abū ʿAlī al-Wāsiṭī: He is not mentioned at all.”3

Secondly, the only thing found in the relationship between Sayyidah ʿĀ’ishah
and Sayyidah Fāṭimah L is love and admiration. There are numerous aḥādīth
which the former has narrated on the virtues of the latter and in her praise which
have already passed.4 This shows the deep love she possessed for her. So how can
it ever be claimed that she hated her?

Jaʿfar al-Hādī5 al-Shīʿī has written a book with the title al-Sayyidah Fāṭimah al-
Zahrā’ ʿalā Lisān ʿĀ’ishah Zawjat Rasūlillāh H (Sayyidah Fāṭimah al-Zahrā’ on
the tongue of ʿĀ’ishah, wife of Rasūlullāh H). He has gathered forty aḥādīth
therein on the virtues of Sayyidah Fāṭimah J narrated by Sayyidah ʿĀ’ishah
J.

It is not intelligible for her to narrate all these narrations on the virtues of
Sayyidah Fāṭimah J while harbouring hatred for her. She has narrated such an
abundance of aḥādīth on her virtues that it compelled a Shīʿī to write an exclusive
book on this subject. The truth is what the enemy acknowledges.

1  Mustadrakāt ʿIlm Rijāl al-Ḥadīth vol. 5 pg. 55.

2  Al-Mufīd min Muʿjam Rijāl al-Ḥadīth of Muḥammad al-Jawāhirī pg. 714.
3  Mashāyikh al-Thiqāt of Ghulām Riḍā ʿIrfāniyān pg. 92.
4  The harmonious relationship between ʿĀ’ishah and Fāṭimah Pg. 16 - 22 of this book.
5  A contemporary Shīʿī.

103
Purity belongs to Allah! When falsehood is pure, it carries its own destruction. As
the proverb goes:

I will answer you from your own mouth.

Acknowledgement is the master of all proofs and they have attested against
themselves.

4. ʿĀ’ishah was elated at Fāṭimah’s demise

Ibn Abī al-Ḥadīd has quoted this blasphemous claim from Abū Yaʿqūb Yūsuf ibn
Ismāʿīl al-Lamʿānī1. The Shīʿah have utilised this last accusation extensively as
proof notwithstanding its extremely strange nature. It does not blend in, neither
narrationally nor rationally. In fact, it does not blend in with the testimonies of
the Shīʿah themselves, combined with it being devoid of an isnād. Al-Lamʿānī,
trying to convince himself of this assumed hatred, says:

‫و لست أبرئ عليا عليه السالم من مثل ذلك فإنه كان ينفس على أبي بكر سكون النبي صلى الله عليه و سلم‬
‫إليه و ثناءه عليه و يجب أن ينفرد هو بهذه المزايا و الخصائص دونه و دون الناس أجمعين و من انحرف‬
‫عن إنسان انحرف عن أهله و أوالده فتأكدت البغضة بين هذين الفريقين‬

I do not exonerate ʿAlī I from such a thing. He did not find Abū Bakr
deserving of Nabī’s solace and praise. He desired to exclusively enjoy
these privileges and specialities to the exclusion of Abū Bakr and everyone
else. Whoever turns away from a man, he turns away from his family and
children as well. Hence, the hatred between these two groups became
entrenched.

Will the Rawāfiḍ accept such offensive speech about Sayyidunā ʿAlī I? By
Allah, if they are pleased with it, then the Ahl al-Sunnah do not share the slightest
of doubt with them in its falsehood. Sayyidunā ʿAlī’s I reputation is far above
this.

1  Sharḥ Nahj al-Balāghah pg. 976 – 979.

104
He further on describes the three’s condition, viz. ʿAlī, Fāṭimah and ʿĀ’ishah M,
in the incident of al-Ifk by saying:

‫و نقل النساء إليها أي عائشة كالما كثيرا عن علي و فاطمة و أنهما قد أظهرا الشماتة جهارا و سرا بوقوع‬
‫هذه الحادثة لها فتفاقم األمر و غلظ و هذا من أسوأ الظن بهما رضي الله عنهم أن يفرحا ألمر أغضب الله‬
‫تعالى و أحزن رسول الله صلى الله عليه و سلم‬

The women conveyed to her, i.e. ʿĀ’ishah, many statements from ʿAlī and
Fāṭimah that they were displaying malicious joy openly and secretly over
her affliction. Thus, the matter became aggravated and reached alarming
proportions. This is the worst thought to have about them that they were
joyous over a matter which angered Allah E and upset Rasūlullāh
H.

He goes on to say:

‫ثم اتفق أن رسول الله صلى الله عليه و سلم سد باب أبيها إلى المسجد و فتح باب صهره‬

Thereafter, there is agreement that Rasūlullāh H closed the door of

her father leading to the Masjid and opened his son-in-law’s door.

An elementary student will know that this is false and in stark conflict to common
knowledge and mutawātir. When all of his speech follows this pattern which
reveals the ignorance and unawareness of the speaker, then it is not improbable
for him to claim:

‫ثم ماتت فاطمة فجاء نساء رسول الله صلى الله عليه و سلم كلهن إلى بني هاشم في العزاء إال عائشة فإنها‬
‫لم تأت و أظهرت مرضا و نقل إلى علي رضي الله عنه عنها كالما يدل على السرور‬

Then Fāṭimah passed away. So all of Rasūlullāh’s H wives came to the

Banū Hāshim to pay condolence except ʿĀ’ishah. She did not come and
pretended to be ill. Additionally, a statement of hers was reported to ʿAlī
I which indicated happiness.

105
This snippet is just like all the others; refuted narrationally, rationally, and
realistically. No isnād of it is established.1

5. ʿĀ’ishah concealed the obligation Rasūlullāh H gave to her of Allah

commanding him to appoint ʿAlī as Waṣī and Imām of the Muslims after
his demise
They substantiate their claim with a lengthy ḥadīth which al-Majlisī narrated
comprising of a dialogue between Nabī H and Sayyidah ʿĀ’ishah J. It
appears therein:

‫سأخبرك به فاحفظيه إلى أن أومر بالقيام به في الناس جميعا فإنك إن حفظتيه حفظك الله في العاجلة و‬
‫اآلجلة جميعا و كانت لك الفضيلة بالسبقة و المسارعة إلى اإليمان بالله و رسوله و إن أضعته و تركت‬
‫رعاية ما ألقي إليك منه كفرت بربك و حبط أجرك و برئت منك ذمة الله و ذمة رسوله و كنت من الخاسرين‬
‫و لن يضر الله ذلك و ال رسوله فضمنت له حفظه و اإليمان به و رعايته فقال إن الله تعالى أخبرني أن‬
‫عمري قد انقضى و أمرني أن أنصب عليا للناس علما و أجعله فيهم إماما و أستخلفه كما استخلف األنبياء‬
‫من قبلي أوصياءهم‬

Raaūlullāh H said, “I will inform you of it so retain it until I am

commanded to establish it among all the people. If you remember it, Allah
will safeguard you in this world and the hereafter and you will enjoy the
virtue of precedence in belief in Allah and His Messenger. On the other
hand, if you discard it and abandon considering what you have been
entrusted with, you will deny your Rabb, your reward will be destroyed,
you will be exempt from Allah’s responsibility and His Messenger’s
responsibility, and you will be among the losers. And this will never harm
Allah and His Messenger.”

She thus guaranteed him its remembrance, acceptance, and its

consideration.

He said, “Indeed, Allah has informed me that my life is about to end. He

has commanded me to appoint ʿAlī as a sign for the people, to make him

1  ʿĀ’ishah Umm al-Mu’minīn of Hānī ʿIwaḍayn.

106
 an Imām among them, and to appoint him as khalīfah after me just as the
Ambiyā’ before me appointed their Awṣiyā’.”1

They contend that Sayyidah ʿĀ’ishah J had concealed this and instead
fabricated aḥādīth in favour of Sayyidunā Abū Bakr I.

The answer to this is that the aḥādīth that are reported about the virtues of al-
Ṣiddīq I are abundant. The Muslims have unanimously agreed that he is the
most superior of this ummah after its Nabī H. It is sufficient at this point
to quote what al-Bukhārī has related in his Ṣaḥīḥ al-Bukhārī from Muḥammad ibn
al-Ḥanafiyyah,2 who is the son of ʿAlī ibn Abī Ṭālib.

‫قلت ألبي أي الناس خير بعد رسول الله صلى الله عليه و سلم قال أبو بكر قلت ثم من قال ثم عمر و‬
‫خشيت أن يقول عثمان قلت ثم أنت قال ما أنا إال رجل من المسلمين‬

I asked my father, “Who is the most superior after Rasūlullāh H?”

He replied, “Abū Bakr.”

I asked, “Then who?”

“Umar,” was his reply.

I feared that he would say ʿUthmān so I said, “Then you.”

He remarked, “I am just an ordinary man from the Muslims.”3

1  Biḥār al-Anwār vol. 28 pt. 2 pg. 97.

2  Muḥammad ibn ʿAlī ibn Abī Ṭālib, Abū al-Qāsim al-Qurashī al-Hāshimī. He was born in the khilāfah
of Sayyidunā Abū Bakr I and it is said in the khilāfah of Sayyidunā ʿUmar I. One of the high-
ranking of his household members. He possessed much knowledge and piety. He has reported the
most aḥādīth from Sayyidunā ʿAlī I. He was very extremely strong and held the banner of his
father on the Day of Ṣiffīn. He passed away in 73 A.H. (Siyar Aʿlām al-Nubalā’ vol. 4 pg. 110; Tahdhīb
al-Tahdhīb vol. 5 pg. 227)
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3671.

107
Similar is what ʿAbd Allah ibn Aḥmad1 has reported in Zawā’id al-Musnad from the
chain of Ḥasan ibn Zayd ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib. He says that his father
related to him — from his father — from Sayyidunā ʿAlī I:

‫كنت عند النبي صلى الله عليه و سلم فأقبل أبو بكر و عمر رضي الله عنهما فقال يا علي هذان سيدا كهول‬
‫أهل الجنة و شبابها بعد النبيين و المرسلين‬

I was with Nabī H when Abū Bakr and ʿUmar L were approaching,
so he said, “O ʿAlī! These two are the leaders of the middle-aged2 men and
youth of Jannah besides the Ambiyā’ and Messengers.”3

The conclusion is that their assertion that Sayyidah ʿĀ’ishah J fabricated

aḥādīth to show the virtues of Abū Bakr al-Ṣiddīq I is nothing but blatantly
false and is known to the person who possesses even an iota of value and
knowledge of dīn.

The alleged ḥadīth is derided both in relation to its sanad and text. Al-Majlisī says
before mentioning it:

‫ نقال من الكتاب المسمى‬137 ‫و هذا الحديث رواه العالمة الحلي قدس الله أسراره في كتابه كشف اليقين‬
‫حجة التفضيل تأليف ابن األثير عن محمد بن الحسين الواسطي عن إبراهيم بن سعيد عن الحسن بن زياد‬
‫األنماطي عن محمد بن عبيد األنصاري عن أبي هارون العبدي عن ربيعة السعدي قال كان حذيفة واليا‬
‫لعثمان على المدائن فذكره‬

1  ʿAbd Allah ibn al-Imām Aḥmad ibn Ḥambal, Abū ʿAbd al-Raḥmān al-Shaybānī. The Imām, Ḥāfiẓ,
critic and Muḥaddith of Baghdad. He was born in 213 A.H. He reports a considerable amount from his
father, some of which are the entire al-Musnad and al-Zuhd. He has copious narrations besides them.
He passed away in 290 A.H. (Siyar Aʿlām al-Nubalā’ vol. 13 pg. 516; Tahdhīb al-Tahdhīb vol. 3 pg. 95).
2  Ibn Manẓūr says, “In the ṣiḥāḥ, kahl with reference to men are those who passed age 30.” Ibn al-
Athīr says, “Al-Kahl in regards to men are those who have passed 30 years upto 40.” It is said: al-kahl
here refers to mature and understanding, i.e. Allah will enter the inmates of Jannah into Jannah while
they are mature and understanding. (al-Nihāyah vol. 4 pg. 213; Lisān al-ʿArab vol. 11 pg. 600).
3  Al-Musnad of ʿAbd Allah ibn Aḥmad vol. 1 pg. 80 Ḥadīth: 602. Aḥmad Shākir has declared his isnād
ṣaḥīḥ in Taḥqīq al-Musnad vol. 2 pg. 38. Al-Albānī says in Silsilat al-Aḥādīth al-Ṣaḥīḥah vol. 2 pg. 323, “His
sanad is ḥasan.”

108
 This ḥadīth has been narrated by ʿAllāmah al-Ḥillī in his book Kashf al-
Yaqīn pg. 137 quoting from the book titled Ḥujjat al-Tafḍīl by Ibn al-Athīr
— from Muḥammad ibn al-Ḥusayn al-Wāsiṭī — from Ibrāhīm ibn Saʿīd —
from Ḥasan ibn Ziyād al-Anmāṭī — from Muḥammad ibn ʿUbayd al-Anṣārī
— from Abū Hārūn al-ʿAbdī — from Rabīʿah al-Saʿdī who says, “Ḥudhayfah
was a governor of ʿUthmān over al-Madā’in and then mentioned it.”

Abū Hārūn al-ʿAbdī ʿUmārah ibn Juwayn

It is sufficient that Abū Hārūn al-ʿAbdī ʿUmārah ibn Juwayn appears in the
sanad.

»» Al-Bukhārī said, “Yaḥyā al-Qaṭṭān discarded him.”

»» Aḥmad said, “He is worthless.”

»» Al-Dūrī quotes Ibn Maʿīn, “He was not trusted in his ḥadīth according to
them.” He had a ṣaḥīfah and would claim that it is the ṣaḥīfah of the Waṣī.

»» Al-Nasa’ī says, “Matrūk al-ḥadīth.” he says at another place, “He is not

reliable. His ḥadīth should not be recorded.”

»» Shuʿayb ibn Ḥarb quotes from Shuʿbah, “Me being executed is more beloved
to me that narrating from him.”

»» Khālid ibn Khidāsh quotes from Ḥammād ibn Zayd, “He was a kadhāb (great
liar). He has one story in the morning and in the evening another.”

»» Al-Jūzajānī says, “Kadhāb (great liar). Muftir (Fabricator).”

»» Al-Ḥākim Abū Aḥmad says, “Matrūk.”

»» Al-Dāraquṭnī says, “He changes colours; Khārijī and Shīʿī.”

»» Ibn Ḥibbān says, “He would relate from Abū Saʿīd narrations that the latter
never possessed. Reading his ḥadīth books is not permissible except for
amazement.”

109
 »» Ibrāhīm ibn al-Junayd quotes Ibn Maʿīn, “He was unreliable and would
lie.”

»» Ibn ʿUlayyah says, “He would lie.” Al-Ḥākim has recorded it in his Tārīkh.

»» Shuʿbah comments, “If I wished, Abū Hārūn would narrate to me from Abū
Saʿīd everything he saw the people of Wāsiṭ doing at night.” Al-Sājī and Ibn
ʿAdī reported this.

»» Ibn ʿAbd al-Barr says, “There is consensus that he is ḍaʿīf al-ḥadīth.”1

Additionally, there is consensus on the correctness of the khilāfah of Sayyidunā

Abū Bakr I. There will never ever be a valid dispute in this. In fact, they narrate
that to prove the acceptability of him taking bayʿah for khilāfah, Sayyidunā ʿAlī
I justified that his bayʿah is on the same pattern as the bayʿah of Sayyidunā
Abū Bakr I as reported by al-Riḍā in Nahj al-Balāghah from Sayyidunā ʿAlī I
who says:

‫و من كتاب له عليه السالم إلى معاوية إنه بايعني القوم الذين بايعوا أبا بكر و عمر و عثمان على ما بايعوهم‬
‫عليه فلم يكن للشاهد أن يختار و ال للغائب أن يرد و إنما الشورى للمهاجرين و األنصار فإن اجتمعوا على‬
‫رجل و سموه إماما كان ذلك لله رضا فإن خرج عن أمرهم خارج بطعن أو بدعة ردوه إلى ما خرج منه فإن‬
‫أبى قاتلوه على اتباعه غير سبيل المؤمنين و واله الله ما تولى‬

In a portion of the letter of his to Muʿāwiyah: The same people pledged

bayʿah to me who pledged bayʿah to Abū Bakr, ʿUmar, and ʿUthmān upon the
same thing they pledged bayʿah at their hands. Hence, the one present has
no choice and the one absent cannot reject. Shūrā belongs to the Muhājirīn
and Anṣār. If they unanimously agree on a man and pronounce him the
Imām, then this is a sign of Allah’s pleasure. If anyone leaves from their
matter due to any criticism or bidʿah, they will return him to the same. If
he refuses, they will fight him for following a path other than the path of
the Muslims and Allah will make him responsible for the responsibility he
has assumed.

1  Tahdhīb al-Tahdhīb vol. 7 pg. 362.

110
It is for this reason that Ibn Abī al-Ḥadīd, despite his profound prejudice against
the Ṣaḥābah M, has commented on this text in Sharḥ al-Nahj:

‫و اعلم أن هذا الفصل دال بصريحه على كون االختيار طريقا إلى اإلمامة كما يذكره أصحابنا المتكلمون‬
‫ألنه احتج على معاوية ببيعة أهل الحل و العقد له و لم يراع في ذلك أجماع المسلمين كلهم و قياسه على‬
‫بيعة أهل الحل و العقد ألبي بكر فإنه ما روعي فيها إجماع المسلمين ألن سعد بن عبادة لم يبايع و ال أحد‬
‫من أهل بيته و ولده و ألن عليا و بني هاشم و من انضوى إليهم لم يبايعوا في مبدأ األمر و امتنعوا و لم‬
‫يتوقف المسلمون في تصحيح إمامة أبي بكر و توفيذ أحكامه على بيعتهم و هذا دليل على صحة االختيار‬
‫و كونه طريقا إلى اإلمامة و أنه ال يقدح في أمامته عليه السالم امتناع معاوية من البيعة و أهل الشام فأما‬
‫اإلمامية فتحمل هذا الكتاب منه عليه السالم على التقية و تقول إنه ما كان يمكنه أن يصرح لمعاوية في‬
‫مكتوبه بباطن الحال و يقول له أنا منصوص علي من رسول الله صلى الله عليه و سلم و معهود إلى‬
‫المسلمين أن أكون خليفة فيهم بال فصل فيكون في ذلك طعن على األئمة المتقدمين و تفسد حاله مع‬
‫الذين بايعوه من أهل المدينة و هذا القول من اإلمامية دعوى لو عضدها دليل لوجب أن يقال بها و يصار‬
‫إليها و لكن ال دليل لهم على ما يذهبون إليه من األصول التي تسوقهم إلى حمل هذا الكالم على التقية اه‬

Know well that this segment emphatically proves that choice is one of the
paths towards Imāmah as our Mutakallimīn scholars have mentioned. This
is due to the fact that he used as evidence against Muʿāwiyah the bayʿah
of the Ahl al-Ḥill wa al-ʿAqd at his hands. He did not consider the consensus
of all the Muslims in this. And he made an analogy of the bayʿah of the
Ahl al-Ḥill wa al-ʿAqd at the hands of Abū Bakr. Hereto, the consensus of
all the Muslims was not considered since Saʿd ibn ʿUbādah did not give
bayʿah nor any of his household members or kids. Moreover, ʿAlī, the Banū
Hāshim, and those who followed them did not give bayʿah initially and
desisted from the same. Nonetheless, the Muslims did not depend on
their bayʿah for the correctness of Abū Bakr’s Imāmah and enforcing his
orders. This is evidence on the properness of choice and it being a path to
Imāmah. In the same light, Muʿāwiyah and the people of Shām desisting
from taking bayʿah does not undermine ʿAlī’s imāmah. The Imāmiyyah
ascribe this letter of his to Taqiyyah and say: He was not able to clearly
state the internal condition to Muʿāwiyah in his letter and say to him, ‘I
have been unequivocally appointed by Rasūlullāh H and assigned to
the Muslims to be an undisputed khalīfah among them.’ This will result in
disparagement of the early Khulafā’ and his condition with those residents

111
 of Madīnah who gave him bayʿah will be corrupted. This assertion of the
Imāmiyyah is a claim which if supported by proof, it would be compulsory
to announce and follow. However, they have no proof for what they are
claiming from the fundamentals leading them to assign this address to
Taqiyyah.1

How shocking! What Taqiyyah is there that forces Amīr al-Mu’minīn to make a
statement which he deems as kufr according to them, i.e. the correctness of Abū
Bakr’s and ʿUmar’s Imāmah? This and the like are clear proofs of the falsehood
of their claim that he was the Waṣī. This belief is one of the core fundamentals
of their religion. They believe that copious verses of the Qur’ān were revealed
to emphasise that ʿAlī I is appointed as khalīfah which the Ṣaḥābah M

concealed; yet at the same time they report from Sayyidunā ʿAlī I that he
said in favour of Sayyidunā ʿUmar I what al-Riḍā has recorded in Nahj al-
Balāghah:

‫قال يريد به بعض أصحابه لله بالء فالن فلقد قوم األود و داوى العمد و أقام السنة و خلف الفتنة ذهب‬
‫نقي الثوب قليل العيب أصاب خيرها و سبق شرها أدى إلى الله طاعته و اتقاه بحقه رحل و تركهم في‬
‫طرق متشعبة‬

He said regarding one of his friends, “May Allah reward such and such a
man who straitened the crooked, cured the disease, abandoned mischief
and established the Sunnah. He left this world with a clean slate and little
shortcomings. He achieved good and remained safe from its evils. He
fulfilled the obedience to Allah and met the demands of piety. He left this
world and left people on diverse roads wherein the deviant cannot obtain
guidance and the guided cannot attain certainty.”

Ibn Abī al-Ḥadīd comments:

‫و فالن المكنى عنه عمر بن الخطاب و قد وجدت النسخة التي بخط الرضى أبي الحسن جامع نهج‬
‫البالغة و تحت فالن عمر حدثني بذلك فخار بن معد الموسوي األودي الشاعر و سألت عنه النقيب أبا‬

1  Sharḥ Nahj al-Balāghah pg. 1458.

112
 ‫جعفر يحيى بن أبي زيد العلوي فقال لي هو عمر فقلت له أيثني عليه أمير المؤمنين رضي الله عنه هذا‬
‫الثناء فقال نعم‬

The so-and-so intended by him is ʿUmar ibn al-Khaṭṭāb. I have a copy with
the writing of al-Rīḍā Abū al-Ḥasan, the compiler of Nahj al-Balāghah with
ʿUmar written under so-and-so. Fakhār ibn Maʿd al-Mūsawī al-Awadī al-
Shāʿir informed me of this.

I asked al-Naqīb Abū Jaʿfar Yaḥyā ibn Abī Zayd al-ʿAlawī about it and he told
me, “It is ʿUmar.”

I said surprisingly, “Does Amīr al-Mu’minīn praise him in these glowing

words?”

“Yes,” he replied.1

According to the resolution of al-Riḍā, there is no need not to mention ʿUmar’s

name.

More astounding than this is what al-Khawārizmī2 has narrated in al-Manāqib

from Abū Bashīr al-Shaybānī who says:

‫لما قتل عثمان اختلف الناس في علي يقولون له نبايعك و معهم طلحة و الزبير و المهاجرون و األنصار‬
‫فقال ال حاجة لي في اإلمرة انظروا إلى من تختارون أكون معكم قال فاختلفوا إليه أربعين ليلة فأبوا عليه‬
‫إال أن يكون يفعل‬

When ʿUthmān was killed, people disputed regarding ʿAlī.

They said to him, “We will give you bayʿah.”

With them were Ṭalḥah, Zubayr, the Muhājirīn, and the Anṣār.

1  Sharḥ Nahj al-Balāghah pg. 1224.

2  Muwaffaq ibn Aḥmad ibn Muḥammad al-Makkī al-Aṣl, Abū al-Mu’ayyad. Khaṭīb of Khawārizm,
writer, scholar, and poet. He has a complete understanding of literature and fiqh. He had a good
command over the Arabic language and possessed deep knowledge. He was born within the year 481
A.H. Al-Manāqib is one of his books. He died in Khawārizm in the year 568 A.H. (Inbāh al-Ruwāt of al-
Qafaṭī vol. 3 pg. 332; Bughyat al-Wuʿāt of al-Suyūṭī vol. 2 pg. 308

113
 He said, “I have no need for leadership. Find someone you like, I am with
you.”

They came and went frequently to him for forty days but he refused. At the
end, however, he acceded.1

This narration reveals that he refused to assume leadership until people persisted
as al-Riḍā has described in Nahj al-Balāghah:

‫قال في وصف بيعته بالخالفة و بسطتم يدي فكففتها و مددتموها فقبضتها ثم تداككتم علي تداك اإلبل‬
‫الهيم على حياضها يوم وردها حتى انقطع النعل و سقط الرداء و وطئ الضعيف‬

He said describing his bayʿah of khilāfah: You spread your hands but I
withheld mine. You stretched yours but I closed mines. Then you crowded
me like thirsty camels at a well on the day they come to it until the sandal
broke, the shawl fell, and the weak were trampled.2

The question now begs an answer: How can he be a Waṣī when he is refuses to
assume leadership to save himself from it although on that day he was the most
superior man by the consensus of the Muslims?

This sufficiently debunks their criticism against Sayyidah ʿĀ’ishah J. In fact,

it proves her honesty in speech.

‫إن عليا رضي الله عنه و عنها كان وصيا فقالت متى أوصى إليه و قد كنت مسندته إلى صدري أو قالت‬
‫حجري فدعا بالطست فلقد انخنث في حجري فما شعرت أنه قد مات فمتى أوصى إليه‬

When she was asked, “Indeed, ʿAlī I was a Waṣī.”

She countered, “When did he appoint him as one? I had supported

Rasūlullāh H on my chest—or she said lap. He then called for a dish.
He lost movement in my lap while I was totally unaware that he had passed
away. So at what stage did he appoint him?”3

1  Al-Manāqib pg. 178.

2  Sharḥ Nahj al-Balāghah pg. 1331.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2741; Ṣaḥīḥ Muslim Ḥadīth: 1636.

114
Ṭalḥah says:

‫سألت عبد الله بن أبي أوفي رضي الله عنه أوصى النبي صلى الله عليه و سلم فقال ال فقلت كيف كتب‬
‫على الناس الوصية أو أمروا بها قال أوصى بكتاب الله‬

I asked ʿAbd Allah ibn Abī Awfā I, “Did Nabī H make a bequest?”

He replied in the negative.

I asked, “So how was the bequest made compulsory upon the people or
how were they commanded with it?”

He replied, “He bequeathed the Book of Allah.”1

What further demolishes their obnoxious belief is that Sayyidah ʿĀ’ishah J

supported Sayyidunā ʿAlī’s I bayʿah and was not in opposition to his khilāfah.
One of the evidences of this is that al-Aḥnaf ibn Qays came to Madīnah and found
Sayyidunā ʿUthmān I sieged. He then met Sayyidunā Ṭalḥah and Sayyidunā
Zubayr L and asked them:

‫ما تأمراني به و ترضيان لي فإني ال أرى هذا الرجل إال مقتوال فقاال علي ثم قال أي األحنف أتأمرانني به‬
‫و ترضيانه لي قاال نعم ثم انطلق حتى إذا أتى مكة جاء الخبر بمقتل عثمان فلقي أم المؤمنين عائشة وكانت‬
‫وقتذلك بمكة فقال لها من تأمريني أن أبايع قالت عليا قال تأمرينني به و ترضينه لي قالت نعم ثم قال‬
‫األحنف فمررت على علي بالمدينة فبايعته ثم رجعت إلى أهل البصرة و ال أرى األمر إال قد استقام‬

“What do you command me and with what are you pleased for me because
I divine that this man, i.e. ʿUthmān, will be killed?’

They said, “ʿAlī.”

I confirmed, “You command me with him and are pleased with him for
me?”

They replied in the affirmative. He then continued for ḥajj until he reached
Makkah where he received the news of ʿUthmān’s murder. He met Sayyidah

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2740; Ṣaḥīḥ Muslim Ḥadīth: 1634.

115
 ʿĀishah Umm al-Mu’minīn I who was also present.

He asked her, “Who do you instruct me to give bayʿah to?”

She said, “ʿAlī.”

I asked, “Do you instruct me with him and are pleased with him for me?”

She replied, “Yes.”

Al-Aḥnaf says, “Accordingly, I proceeded to ʿAlī in Madīnah and pledged

bayʿah to him. I then returned to the people of al-Baṣrah and thought that
the matter had settled.”1

Imām Ibn Ḥazm emphasises their willing bayʿah to him:

‫و أما أم المؤمنين و الزبيرو طلحة رضي الله عنهم ومن كان معهم فما أبطلوا قط إمامة علي و ال طعنوا فيها‬
‫و ال ذكروا فيه جرحة تحط عن اإلمامة و ال أحدثوا إمامة أخرى و ال جددوا بيعة لغيره هذا ما ال يقدر أن‬
‫يدعيه أحد بوجه من الوجوه‬

Regarding Umm al-Mu’minīn, Zubayr, Ṭalḥah M, and those with them,

they never falsified ʿAlī’s imāmah, nor criticised it, nor mentioned any
denigration undermining it, nor invented another bayʿah, nor pledged
bayʿah to someone besides him. This is something which no one can ever
claim from any angle.2

Ḥāfiẓ Ibn Ḥajar V has mentioned the statement of al-Muhallab3 in Fatḥ al-Bārī:

‫إن أحدا لم ينقل أن عائشة و من معها نازعوا عليا في الخالفة و ال دعوا إلى أحد منهم ليولوه الخالفة‬

1  Tārīkh al-Ṭabarī vol. 3 pg. 34. Ibn Ḥajar categorised its isnād as ṣaḥīḥ in Fatḥ al-Bārī vol. 13 pg. 38.
2  Al-Faṣl fī al-Milal wa al-Ahwā’ wa al-Niḥal of Ibn Ḥazm vol. 4 pg. 153.
3  Al-Muhallab ibn Aḥmad ibn Usayd ibn Abī Ṣafrah, Abū al-Qāsim al-Andalusī al-Mālikī. The Faqīh and
Muḥaddith. He is among the men of knowledge, recognition and intelligence. He spread al-Bukhārī’s
book in Spain and assumed the position of judge in al-Mariyyah. Some of his works are: Sharḥ al-
Bukhārī and al-Naṣīḥ fī Ikhtiṣār al-Bukhārī. He passed away in 435 A.H. (Siyar Aʿlām al-Nubalā’ vol. 17 pg.
579; Tārīkh al-Islām of al-Dhahabī vol. 29 pg. 422)

116
 Not one person has recorded that ʿĀ’ishah and those with her contested ʿAlī
regarding khilāfah or demanded that one of them be crowned khalīfah.1

Ḥāfiẓ Ibn Kathīr V states:

‫و أما ما يفتريه كثير من جهلة الشيعة و القصاص األغبياء أنه أوصى إلى علي بالخالفة فكذب و بهت و‬
‫افتراء عظيم يلزم منه خطأ كبير من تخوين الصحابة و مما ألتهم بعده على ترك إنفاذ وصيته و إيصالها إلى‬
‫من أوصى إليه و صرفهم إياها إلى غيره ال لمعنى و ال لسبب و كل مؤمن بالله و رسوله يتحقق أن دين‬
‫اإلسالم هو الحق يعلم بطالن هذا االفتراء ألن الصحابة كانوا خير الخلق بعد األنبياء و هم خير قرون هذه‬
‫األمة التي هي أشرف األمم بنص القرآن و إجماع السلف و الخلف في الدنيا و اآلخرة و لله الحمد‬

What many ignorant Shīʿah and foolish story-tellers fabricate that he

bequeathed khilāfah to ʿAlī, is nothing but a blatant lie, slander, and grave
fabrication which translates into the major sin of labelling the Ṣaḥābah
and those who followed them as disloyal for not fulfilling his bequest,
snatching away khilāfah from the one he bequeathed to, and diverting it to
someone else without any reason or motive. Every believer in Allah and His
Messenger who believes with conviction that Islam is the truth recognises
the falsehood of this fabrication because the Ṣaḥābah are the best creation
after the Ambiyā’ and the greatest generation of this ummah—which is
the noblest of all nations in this world and the Hereafter by the categorical
affirmation of the Qur’ān and consensus of the former and latter scholars.
And to Allah alone belongs all praise.2

6. Their ascribing vile words to ʿĀ’ishah in relation to ʿAlī

Muḥammad ibn Jaʿfar al-Razzār narrates — from Muḥammad ibn ʿĪsā from Isḥāq
ibn Zayd — from ʿAbd al-Ghaffār ibn al-Qāsim — from ʿAbd Allah ibn Sharīk
al-ʿĀmirī — from Jundub ibn ʿAbd Allah al-Bajalī — from ʿAlī ibn Abī Ṭālib I:

‫دخلت على رسول الله صلى الله عليه و سلم قبل أن يضرب الحجاب و هو في منزل عائشة فجلست بينه‬

1  Fatḥ al-Bārī vol. 13 pg. 56.

2  Al-Bidāyah wa al-Nihāyah vol. 10 pg. 418.

117
 ‫و بينها فقالت يابن أبي طالب ما وجدت مكانا الستك غير فخذي أمط عني فضرب رسول الله صلى الله‬
‫عليه و سلم بين كتفيها و قال لها ويلك ما تريد من أمير المؤمنين و سيد الوصيين و قائد الغر المحجلين‬

I entered upon Rasūlullāh H prior to ḥijāb being made mandatory

while he was at the house of ʿĀ’ishah and I sat between them.

She remarked, “O son of Abū Ṭālib! Did you not find any place for your rear
besides my thigh? Get away from me.”

Hearing this, Rasūlullāh H hit her between her shoulders and

reprimanded her saying, “Woe to you! What do you want from Amīr al-
Mu’minīn, chief of the Awṣiyā’, and leader of the unique?”1

ʿAbd Allah ibn Sharīk al-ʿĀmirī

The answer to this allegation is that ʿAbd Allah ibn Sharīk al-ʿĀmirī appears in
the isnād regarding whose reliability the critics of ḥadīth narrators have differed.
However, they are unanimous that he was extreme in his Shī’ism to the extent
that al-Jūzajānī labelled him as a kadhāb (great liar).2 The ḥadīth of a person with
this reputation is rejected.

ʿAbd al-Ghaffār ibn al-Qāsim

ʿAbd al-Ghaffār ibn al-Qāsim is also present in the isnād who is a Rāfiḍī and matrūk
(suspected of Ḥadīth forgery). He would drink wine until becoming intoxicated.
Using him as proof is impermissible.3

This is sufficient to absolve us of discussing the rest of the narrators to rebuff the
narration.

1  Biḥār al-Anwār vol. 22 pg. 244.

2  Taqrīb al-Tahdhīb of Ibn Ḥajar vol. 1 pg. 501.
3  Al-Majrūḥīn of Ibn Ḥibbān vol. 2 pg. 143.

118
‫‪7. She prevented ʿAlī from entering upon Rasūlullāh‬‬ ‫‪H‬‬ ‫‪when he‬‬
‫‪supplicated to Allah to bring His most beloved creation to eat with him‬‬
‫‪They report from Sayyidunā ʿAlī I:‬‬

‫كنت أنا و رسول الله في المسجد بعد أن صلى الفجر ثم نهض و نهضت معه و كان رسول الله إذا أراد أن‬
‫يتجه إلى موضع أعلمني بذلك و كان إذا أبطأ في ذلك الموضع صرت إليه ألعرف خبره ألنه ال يتصابر‬
‫قلبي على فراقه ساعة واحدة فقال لي أنا متجه إلى بيت عائشة فمضى و مضيت إلى بيت فاطمة الزهراء‬
‫فلم أزل مع الحسن و الحسين فأنا و هي مسروران بهما ثم إني نهضت و سرت إلى باب عائشة فطرقت‬
‫الباب فقالت من هذا فقلت لها أنا علي فقالت إن النبي راقد فانصرفت ثم قلت النبي راقد و عائشة في الدار‬
‫فرجعت و طرقت الباب فقالت لي من هذا فقلت لها أنا علي فقالت إن النبي على حاجة فانثنيت مستحييا‬
‫من دق الباب و وجدت في صدري ما ال أستطيع عليه صبرا فرجعت مسرعا فدققت الباب دقا عنيفا فقالت‬
‫لي عائشة من هذا فقلت أنا علي فسمعت رسول الله يقول يا عائشة افتحي له الباب ففتحت و دخلت فقال‬
‫لي اقعد يا أبا الحسن أحدثك بما أنا فيه أو تحدثني بإبطائك عني فقلت يا رسول الله حدثني فإن حديثك‬
‫أحسن فقال يا أبا الحسن كنت في أمر كتمته من ألم الجوع فلما دخلت بيت عائشة و أطلت القعود ليس‬
‫عندها شيء تأتي به فمددت يدي و سألت الله القريب المجيب فهبط علي حبيبي جبرئيل و معه هذا الطير‬
‫و هو أطيب طعام في الجنة فآتيك به يا محمد فحمدت الله عز و جل كثيرا و عرج جبرئيل فرفعت يدي‬
‫إلى السماء فقلت اللهم يسر عبدا يحبك و يحبني يأكل معي من هذا الطير فمكثت مليا فلم أر أحدا يطرق‬
‫الباب فرفعت يدي ثم قلت اللهم يسر عبدا يحبك و يحبني و تحبه و أحبه يأكل معي من هذا الطير فسمعت‬
‫طرق الباب و ارتفاع صوتك فقلت لعائشة أدخلي عليا فدخلت فلم أزل حامدا لله حتى بلغت إلي إذ كنت‬
‫تحب الله و تحبني و يحبك الله و أحبك فكل يا علي فلما أكلت أنا و النبي الطائر قال لي يا علي حدثني‬
‫فقلت يا رسول الله لم أزل منذ فارقتك أنا و فاطمة و الحسن و الحسين مسرورين جميعا ثم نهضت أريدك‬
‫فجئت فطرقت الباب فقالت لي عائشة من هذا فقلت أنا علي فقالت إن النبي راقد فانصرفت فلما أن صرت‬
‫إلى بعض الطريق الذي سلكته رجعت فقلت النبي راقد و عائشة في الدار ال يكون هذا فجئت فطرقت‬
‫الباب فقالت لي من هذا فقلت لها أنا علي فقالت إن النبي على حاجة فانصرفت مستحييا فلما انتهيت إلى‬
‫الموضع الذي رجعت منه أول مرة وجدت في قلبي ما ال أستطيع عليه صبرا و قلت النبي على حاجة و‬
‫عائشة في الدار فرجعت فدققت الباب الدق الذي سمعته فسمعتك يا رسول الله و أنت تقول لها أدخلي‬
‫عليا فقال النبي أبى الله إال أن يكون األمر هكذا يا حميراء ما حملك على هذا قالت يا رسول الله اشتهيت أن‬
‫يكون أبي يأكل من هذا الطير فقال لها ما هو بأول ضغن بينك و بين علي و قد وقفت على ما في قلبك لعلي‬

‫‪Rasūlullāh H and I were in the Masjid after performing Ṣalāt al-Fajr.‬‬

‫‪He then got up and I got up with him. When Rasūlullāh H intended‬‬
‫‪to go somewhere, he would inform me of it. If he happened not to come‬‬
‫‪to that place, I would go to him to find out his well-being since my heart‬‬
‫‪could not rest being separated from him for even a moment.‬‬

‫”‪He said to me, “I am going to ʿĀ’ishah’s home.‬‬

‫‪119‬‬
He then proceeded and I proceeded to the home of Fāṭimah al-Zahrā’. I
continued playing with Ḥasan and Ḥusayn and she and I were joyful with
them. Thereafter, I got up and came to ʿĀ’ishah’s door and knocked on it.

She asked, “Who is it?”

“I am ʿAlī,” I replied.

She said, “Nabī H is resting.”

I thus turned back and said (to myself), “Nabī H is resting and ʿĀ’ishah
is in the house!”

I returned and knocked on the door.

She asked, “Who is it?”

“I am ʿAlī,” I replied.

She said, “Nabī H is busy.”

I turned away out of shame from knocking the door again. However, I found
in my heart a pressing need which I could not contain. I thus returned in
haste and knocked hard on the door.

She asked me, “Who is it?”

“I am ʿAlī,” I replied.

I heard Rasūlullāh H saying, “O ʿĀ’ishah! Open the door for him.”

Accordingly, she opened the door and I entered.

He said to me, “Have a seat, O Abū al-Ḥasan. Either I will tell you what I was
busy with or you will inform me why you were so late?”

“O Messenger of Allah,” I replied, “Tell me for your ḥadīth is better.”

He said, “O Abū al-Ḥasan. I was busy with some work which I concealed
due to the pain of starvation. I entered ʿĀ’ishah’s home and sat for a long
time, but she had nothing to present to me. I thus spread my hands and
begged Allah, the Close and Answerer. Consequently, my beloved Jibrīl

120
 descended with a bird. He then placed his finger on the bird in front of
him and said, ‘Certainly, Allah, the Mighty and Majestic, instructed me
to take this bird which is the most delicious food in Jannah and bring it
to you, O Muḥammad.’ I praised Allah the Mighty and Majestic profusely.
Jibrīl then ascended. I thereafter lifted my hands to the sky and prayed, ‘O
Allah! Bring me a slave who loves You and loves me to eat this bird with
me.’ I waited for a while but did not see anyone knocking on the door. I thus
raised my hands and praised, ‘O Allah! Bring me a slave who loves You and
loves me, and You and I love him, to eat this bird with me.’ I then heard a
knock on the door and you raising your voice. Therefore, I told ʿĀ’ishah
to let you in. Accordingly, you entered and I continued praising Allah and
until you reached me since you love Allah and you love me and Allah and I
love you. So eat O ʿAlī.”

After Rasūlullāh H and myself ate the bird, he told me, “O Alī! Tell me
(where were you).”

I said, “O Messenger of Allah! From the time I left you, Fāṭimah, Ḥasan,
Ḥusayn, and I were content. I then got up to come to you. I came and
knocked on the door. ʿĀ’ishah asked, ‘Who is it?’ ‘I am ʿAlī,’ I replied. She
said, ‘Nabī H is resting.’ I thus turned back. I had hardly gone far when
I returned and said, ‘Nabī H is resting and ʿĀ’ishah is in the house!
This cannot be.’ So I knocked on the door. She asked me, ‘Who is it?’ ‘I am
ʿAlī,’ I replied. She said, ‘Nabī H is busy.’ I turned away out of shame.
When I reached the place I had reached the first time, I found in my heart
a pressing need which I could not contain and said, ‘Nabī H is busy
and ʿĀ’ishah is in the house?’ So I returned and knocked on the door as you
heard. I then heard you instructing her, ‘Allow ʿAlī to enter.’”

Nabī H remarked, “Allah refused except that the situation should turn
out so. O Ḥumayrā’! What made you act in this way?”

She said, “O Messenger of Allah! I desired that my father eats from this bird.”

He said to her, “This is not the first detestation between you and ʿAlī. I
recognise what you harbour in your heart for ʿAlī.”1

1  Al-Iḥtijāj ʿalā Ahl al-Lujāj of al-Ṭabarsī vol. 1 pg. 197.

121
The answer to this incident is that it is nothing more than a fabrication. Generally,
it is reported that the one to prevent Sayyidunā ʿAlī I from entering was
Sayyidunā Anas I and not ʿĀ’ishah J due to his desire that a man from
the Anṣār should enter. This is recorded in Shīʿī books. Nonetheless, the ḥadīth of
Sayyidunā Anas I is also untrue. Al-Khalīlī1 states:

‫و ما روى حديث الطير ثقة رواه الضعفاء مثل إسماعيل ابن سلمان األزرق و أشباهه و يرده جميع أئمة‬
‫الحديث‬

Not one reliable person has narrated the ḥadīth of the bird. Ḍuʿafā’ (weak
narrators) like Ismāʿīl ibn Salmān al-Azraq and the like have narrated it. All
the scholars of ḥadīth reject it.2

Additionally, this ḥadīth contradicts the belief of the Rawāfiḍ who claim that
Rasūlullāh H knew that Sayyidunā ʿAlī I was the most beloved creation
in Allah’s E sight and consequently appointed him as his khalīfah after his
demise. To the contrary, this ḥadīth shows that he was not aware of the most
beloved creation in Allah’s E sight.

Similarly it can be said: either Rasūlullāh H knew that Sayyidunā ʿAlī I

was the most beloved creation in Allah’s E sight or he never knew. If he
knew this, he could have sent someone to look for the latter just as he would
look for other Ṣaḥābah M or he could have supplicated, “O Allah! Bring ʿAlī
to me for he is the most beloved creation to You.” What was the need to leave
it ambiguous in the duʿā’? Had he named Sayyidunā ʿAlī then Anas I would
be relieved of having deceptive hopes and would not have shut the door on the
former’s face. On the other hand, if Rasūlullāh H had no knowledge of this,
then their claim that he did is falsified.

1  Al-Khalīl ibn ʿAbd Allah ibn Aḥmad, Abū Yaʿlā al-Qazwīnī. The judge, Ḥāfiẓ and Imām. He was
reliable, a Ḥāfiẓ of ḥadīth, and cognizant of narrators and defects. High in stature. One of his books
is: al-Irshād fī Maʿrifat al-Muḥaddithīn. He passed away in 446 A.H. (Siyar Aʿlām al-Nubalā’ vol. 17 pg. 666;
Shadharāt al-Dhahab vol. 3 pg. 237)
2  Al-Irshād of al-Khalīlī vol. 1 pg. 419; al-Silsalat al-Ḍaʿīfah Ḥadīth: 6575.

122
Moreover, he says, “The most beloved creation to You and me.” How is it possible
that he does not know whom he loves the most?

Finally, there are many authentic aḥādīth in the Ṣiḥāḥ upon whose authenticity
the muḥaddithīn have consensus and there is talaqqī bi al-qabūl (agreement on
its acceptance). The above is in polarity to all these. So what worth does this
fabrication and forgery which they have not authenticated have in front of the
numerous Ṣaḥīḥ Aḥādīth?1

8. Her prohibiting the Anṣārī women from praising ʿAlī

Al-Bayāḍī of the Shīʿah states:

‫أن فاطمة لما زفت إلى علي عليه السالم قالت نسوة األنصار أبوها سيد الناس فقال النبي صلى الله عليه‬
‫و سلم قلن و بعلها ذو الشدة و البأس فلم يذكرن عليا فقال في ذلك فقلن منعتنا عائشة فقال ما تدع عائشة‬
‫عداوتنا أهل البيت‬

When Fāṭimah was taken to ʿAlī I on their wedding night, the women of
the Anṣār said, “Her father is the leader of mankind.”

Nabī H said, “Say: her husband is powerful and fearsome.”

But they did not mention ʿAlī. So he asked them about it to which they
replied, “ʿĀ’ishah forbade us.”

He commented, “ʿĀ’ishah’s has not abandoned her hatred for us, the Ahl
al-Bayt.”2

These are among a number of fabricated narrations which al-Bayāḍī has stained
his book with.3

1  Minhāj al-Sunnah al-Nabawiyyah of Ibn Taymiyyah vol. 7 pg. 374

2  Al-Ṣirāṭ al-Mustaqīm by al-Bayāḍī vol. 3 pg. 166.
3  Al-Ṣāʿiqah pg. 177.

123
This narration is further refuted by what has been mentioned in the chapter: The
harmonious relationship between ʿĀ’ishah and the Ahl al-Bayt.1

1  Pg. 9 - 42 of this book.

124
Accusation: Sayyidah ʿĀ’ishah narrated that the Jinn wept over ʿUmar
prior to his demise

The author of the book Aḥādīth Umm al-Mu’minīn ʿĀ’ishah reports that Sayyidah
ʿĀ’ishah J said:

‫إن الجن ناحت على عمر قبل موته بثالثة أيام و قالت أبعد قتيل في المدينة أظلمت له األرض تهتز العضاه بأسوق‬

Indeed, the Jinn cried over ʿUmar three days before his demise and said,
“What? Has the earth turned dark in the wake of a murder in Madīnah, for
whose victim the thorn trees quiver on their trunks.”

They utilise this to level various allegations against Sayyidah ʿĀ’ishah J,

namely: How can she narrate something which translates into the Jinn having
knowledge of the unseen? How did she see the Jinn? Why is she the only one to
narrate this to the exclusion of all the other wives of Rasūlullāh H whereas
they were with her in Ḥajj with thousands of people?1

Answer
The person who wrote this desires to label Sayyidah ʿĀ’ishah J a liar and
denounce her aḥādīth. His ultimate object is to prove that she would fabricate
aḥādīth to her liking.

This can be answered in five ways:

1. There is a difference of opinion as to whose couplets these are. Some say

that it was composed by al-Shammākh2 while mourning over ʿUmar I

1  Aḥādīth Umm al-Mu’minīn ʿĀ’ishah vol. 1 pg. 95–98.

2  Al-Shammākh ibn Ḍirār ibn Ḥarmalah, Abū Saʿīd al-Māzinī al-Dhabyānī al-Ghaṭfānī. He was a
renowned poet. He lived in the era of ignorance and Islam. He embraced Islam and was faithful to his
religion. He participated in the Battle of al-Qādisiyyah. He passed away in the Battle of Mūqān in the
era of Sayyidunā ʿUthmān I in the year 22 A.H. (al-Iṣābah vol. 3 pg. 353; al-Aʿlām vol. 3 pg. 175).

125
 while others say it is al-Muzarrid1 and yet others say that it is Jaz’ ibn
Ḍirār2, Shammākh’s brother.3

The attribution of couplets has always been a matter of dispute in the

books of literature and history, to the extent that at times one cannot
possible state with conviction that a certain person said a couplet due to
the dispute in its attribution.4 One of the proofs that it was said to mourn
after his demise is that it appears therein:

‫عليك سالم من أمير و باركت يد الله في ذاك األديم الممزق‬

Upon you be peace, O Commander, and may Allah bless that lacerated skin.

It is the practice of the Arabs to advance the pronoun of the deceased

when mourning over him as opposed to when supplicating for him.5 It
appears in the poem as upon you be peace and not as peace upon you.

If it is said that the couplets belong to al-Shammākh who is mourning over

ʿUmar, as suggested by many, then the objection is eliminated entirely.

2. The words nāḥat al-jinn (the Jinn cried) appear in the chain of ʿAbd al-Malik
ibn ʿUmayr — from ʿUrwah — from ʿĀ’ishah which is alluded to above.

1  Muzarrid ibn Ḍirār ibn Ḥarmalah, al-Ghaṭfānī. It is said that his name was Yazīd but he was known
more by his title. He was a Persian and a poet and lived in the era of ignorance. The era of Islam found
him in old age and he embraced the faith. He came to Rasūlullāh H and read a poem for him. He
passed away around 10 A.H. (al-Iṣābah vol. 6 pg. 85; al-Aʿlām vol. 7 pg. 211).
2  Jaz’ ibn Ḍirār ibn Ḥarmalah al-Ghaṭfānī. A well-known poet. He was a mukhaḍram (one who lived
during the life of the Prophet H but only embraced Islam after he passed away). He mourns over
Sayyidunā ʿUmar I with some couplets. (al-Wāfī bi al-Wafiyyāt of al-Ṣafdī vol. 4 pg. 12; Ṭabaqāt Fuḥūl
al-Shuʿarā’ of al-Jumaḥī vol. 1 pg. 133).
3  Talqīḥ Fuhūm Ahl al-Athar of Ibn al-Jawzī pg. 77.
4  For notes on attribution of couplets, study Lijām al-Aqlām of Abū Turāb al-Ẓāhirī pg. 239.
5  Itḥāf al-Zā’ir wa Iṭrāf al-Muqīm li al-Sā’ir of Abū al-Yaman ibn ʿAsākir pg. 86.

126
 Likewise, Ibn Shabbah has recorded it in Tārīkh al-Madīnah1 and Ibn al-
Athīr in Usd al-Ghābah2.

ʿAbd al-Malik ibn ʿUmayr

ʿAbd al-Malik ibn ʿUmayr is known for tadlīs (omitting the narrator he
hears from). Al-Dāraquṭnī and Ibn Ḥibbān have attributed this to him3 and
in this instance he did not clearly mention who he heard this from.

Moreover, there is iḍṭirāb (inconsistency) is his narration. Sometimes, he

narrates from ʿUrwah from ʿĀ’ishah and sometimes from al-Ṣaqr ibn ʿAbd
Allah from ʿUrwah from ʿĀ’ishah.4

Imām Aḥmad has said, “His ḥadīth has plenty iḍṭirāb (inconsistency)
coupled with him not narrating much.”5

This proves that this wording of the narration is not established. Yes, al-
Fākihī6 and others have narrated it7 and Ḥāfiẓ has authenticated it in al-
Iṣābah as mentioned, however with different wording.

3. The narration does not state that Sayyidah ʿĀ’ishah J said she saw the
Jinn in their form. The Jinn assuming the appearance of men is learnt from
the Qur’ān and Sunnah. Allah E declares:

1  Tārīkh al-Madīnah vol. 3 pg. 874.

2  Usd al-Ghābah vol. 4 pg. 156.
3  Taʿrīf Ahl al-Taqdīs of Ibn Ḥajar pg. 41.
4  Al-Istīʿāb fī Maʿrifat al-Aṣḥāb vol. 3 pg. 1158.
5  Tahdhīb al-Kamāl of al-Mizzī vol. 18 pg. 373.
6  Muḥammad ibn Isḥāq, Abū ʿAbd Allah al-Makkī al-Fākihī. The historian of Makkah. He was a
contemporary of al-Azraqī but passed away after him. Tārīkh Makkah is one of his books. He passed
away in 272 A.H. (al-Aʿlām vol. 6 pg. 28; Hadyat al-ʿĀrifīn of Ismāʿīl Bāshā vol. 6 pg. 20).
7  Akhbār Makkah vol. 4 pg. 76.

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 ‫َّاس َوإِ ِّن ْي َج ٌار َّل ُك ْم‬ َ ‫ان َأ ْع َما َل ُه ْم َو َق‬
ِ ‫ال لاَ َغالِ َب َل ُك ُم ا ْل َي ْو َم ِم َن الن‬ ُ ‫الش ْي َط‬
َّ ‫َوإِ ْذ َز َّي َن َل ُه ُم‬

And [remember] when Satan made their deeds pleasing to them and said, “No
one can overcome you today from among the people, and indeed, I am your
protector.”1

Shayṭān appearing in the form of a human in front of Sayyidunā Abū

Hurayrah I and his mentioning Āyat al-Kursī to him is recorded in
ḥadīth. It appears that the Jinn assumed the form of a human and the
2

latter heard his speech.

These two points were raised in the hope of declaring Sayyidah ʿĀ’ishah
J a liar whereas the correct explanation has now come forth, and all
praise belongs to Allah.

4. As for his objection that only Sayyidah ʿĀ’ishah J narrated it to the

exclusion of all the other wives of Rasūlullāh H, this is not a matter
to raise objections about. Sayyidah ʿĀ’ishah J has narrated a number
of narrations in different chapters of knowledge to the exclusion of the
other wives of the Rasūlullāh H.3 However his objection is answered
by the wording which appears in some of the narrations:

‫فكنا نتحدث أنه من الجن‬

We would say that it is from the Jinn.4

Apparently, she refers to Rasūlullāh’s H wives and those who were

present with her as suggested by the context of the ḥadīth, since they are
mentioned in the beginning.

1  Sūrah al-Anfāl: 48.

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5010.
3  Lisān al-ʿArab vol. 14 pg. 115.
4  Al-Āḥād wa al-Mathānī of Ibn Abī ʿĀṣim vol. 1 pg. 104.

128
5. There is no claim of knowing the unseen in the narration since there is no
fixed time specified. Nonetheless, sometimes there are signs which reveal
a future event. In that Ḥajj, many incidents transpired with Sayyidunā
ʿUmar I which we will not mention in detail. However it is established
that Sayyidunā ʿUmar I himself made his camel kneel at al-Abṭaḥ in
Ḥajj. He then made a basin-shaped hill with sand, spread his shawl over it,
and lay down. Thereafter, he lifted his hands to the sky and supplicated,
“O Allah! I have aged, my strength has weakened, and my populace have
increased. So take me to You without any shortfall or shortage on my
part.”1

There are circumstances present by which a man realises his imminent

demise, and this is not termed fortune-telling. It appears in Ṣaḥīḥ al-
Bukhārī that Nabī H said:

‫إن جبريل كان يعارضني القرآن كل سنة مرة و إنه عارضني العام مرتين و ال أراه إال حضر أجلي‬

Indeed, Jibrīl would recite the Qur’ān to me once every year but this year
he recited it twice. I divine from this my imminent demise.2,3

1  Muwatta’ Mālik vol. 5 pg. 1203. Ibn ʿAbd al-Barr declared it ṣaḥīḥ in al-Tamhīd vol. 23 pg. 92. Al-
Būṣayrī said in Itḥāf al-Khiyrah al-Maharah vol. 4 pg. 250, “His narrators are the narrators of al-Ṣaḥīḥ.”
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3624; Ṣaḥīḥ Muslim Ḥadīth: 2450.
3  For further notes on this, see: al-Anwār al-Kāshifah li mā fī Kitāb Aḍwā’ ʿalā al-Sunnah min al-Zalal wa
al-Taḍlīl wa al-Mujāzafah of al-Muʿallimī pg. 113.

129
130
Accusation: Sayyidah ʿĀ’ishah harboured enmity for Sayyidunā
ʿUthmān and commanded, “Kill Naʿthal1 as he has disbelieved.”

The Rawāfiḍ substantiate their belief that Sayyidah ʿĀ’ishah J harboured

enmity for Sayyidunā ʿUthmān I and commanded his killing by what Sayf ibn
ʿUmar2 has reported in his book al-Fitnah wa Waqʿat al-Jamal regarding Sayyidah
ʿĀ’ishah J:

‫لما انتهت إلى سرف راجعة في طريقها إلى مكة لقيها عبد بن أم كالب و هو عبد بن أبي سلمة ينسب‬
‫إلى أمه فقالت له مهيم قال قتلوا عثمان رضي الله عنه فمكثوا ثمانيا قالت ثم صنعوا ماذا قال أخذها أهل‬
‫المدينة باالجتماع فجازت بهم األمور إلى خير مجاز اجتمعوا على علي بن أبي طالب فقالت و الله ليت‬
‫إن هذه انطبقت على هذه إن تم األمر لصاحبك ردوني ردوني فانصرفت إلى مكة و هي تقول قتل و الله‬
‫عثمان مظلوما و الله ألطلبن بدمه فقال لها ابن أم كالب و لم فوالله إن أول من أمال حرفه ألنت و لقد‬
‫كنت تقولين اقتلوا نعثال فقد كفر قالت إنهم استتابوه ثم قتلوه و قد قلت و قالوا و قولي األخير خير من‬
‫قولي األول فانصرفت إلى مكة فنزلت على باب المسجد فقصدت للحجر فسترت و اجتمع إليها الناس‬
‫فقالت يا أيها الناس إن عثمان قتل مظلوما و والله ألطلبن بدمه‬

When she reached Saraf on her way back from Makkah, ʿAbd ibn Umm Kilāb
– who is ʿAbd ibn Abī Salamah; he is attributed to his mother – met her.

She asked him, “What is the matter?”

He said, “They killed ʿUthmān I and then waited eight days.”

She enquired, “Then what did they do.”

He replied, “The people of Madīnah gathered to decide and matters led

them to the best option; they agreed on ʿAlī ibn Abī Ṭālib.”

1  Naʿthal: Name of a man from Egypt who had a long beard. Al-Naʿthal means an old fool. It is said: a
male hyena. (Gharīb al-Ḥadīth of Abū ʿUbayd vol. 3 pg. 426; al-Fā’iq fī Gharīb al-Ḥadīth of al-Zamakhsharī
vol. 4 pg. 52; al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 5 pg. 79)
2  Sayf ibn ʿUmar, al-Ḍabbī. One of the historians. He was a cognisant (ikhbārī) reporter except that he
was matrūk (accused of forgery). Majority of his aḥādīth are munkar (reports which contradict ṣaḥīḥ
aḥādīth). He has also been suspected of heresy. Some of his works are: al-Fitnah wa Waqʿat al-Jamal and
al-Riddah wa al-Futūḥ. He died in 200 A.H. (Mīzān al-Iʿtidāl vol. 2 pg. 255; Tahdhīb al-Tahdhīb vol. 2 pg. 470)

131
 She said, “By Allah! If only this was compatible with this. If the matter
reaches conclusion, I will accompany you. Take me back! Take me back!”

She thus returned to Makkah and she was shouting, “By Allah, ʿUthmān
has been unjustly killed. By Allah, I will most definitely avenge his death.”

Ibn Umm Kilāb asked her, “Why? By Allah, the first to incline to it was you!
You used to say, ‘Kill Naʿthal as he has disbelieved.’”

She explained, “They made him repent and then killed him. They made a
statement and I made one. My last statement was better than my former.”

She thus reached Makkah and alighted at the door of the Masjid. She moved
towards the ḥijr and was veiled. The people gathered around her.

She then addressed them saying, “O people! Indeed, ʿUthmān has been
unjustly murdered. By Allah, I will most definitely avenge his death.”1

This accusation is debunked in a number of ways:

Firstly, this narration is a fabrication and a lie, due to the following:

1. It is the narration of Sayf ibn ʿUmar al-Asadī al-Tamīmī.

Sayf ibn ʿUmar al-Asadī al-Tamīmī

»» Yaḥyā ibn Maʿīn says about him, “Ḍaʿīf (weak).”2 He also said, “There
is no goodness from him.”3

»» Abū Ḥātim says, “Matrūk al-Ḥadīth (suspected of ḥadīth forgery).”4

1  Al-Fitnah wa Waqʿat al-Jamal pg. 115. Biḥār al-Anwar vol. 32 pg. 49 quoting from the books of the Ahl
al-Sunnah. Tārīkh al-Ṭabarī vol. 4 pg. 458, 459; al-Futūḥ of Ibn Aʿtham vol. 2 pg. 437; al-Kāmil fī al-Tārīkh
of Ibn al-Athīr vol. 2 pg. 570.
2  Tārīkh Ibn Maʿīn Riwāyat al-Dūrī vol. 3 pg. 459.
3  Al-Kāmil fī Ḍuʿafā’ al-Rijāl of Ibn ʿAdī vol. 4 pg. 507.
4  Al-Jarḥ wa al-Taʿdīl of Ibn Abī Ḥātim vol. 4 pg. 278.

132
 »» Abū Dāwūd says, “He is worthless.”1

»» Al-Nasa’ī2 says, “Ḍaʿīf (weak).”3

»» Ibn Ḥibbān4 says, “He narrates fabrications… Sayf would fabricate

aḥādīth. He has been suspected of heresy.”5

»» Al-Dāraquṭnī says, “Matrūk (suspected of ḥadīth forgery).”6

2. Naṣr ibn Muzāḥim al-ʿAṭṭār, Abū al-Faḍl al-Munqarī al-Kūfī is another

narrator in this chain. He lived in Baghdad.

Naṣr ibn Muzāḥim al-ʿAṭṭār

»» Al-Dāraquṭnī has recorded him in al-Ḍuʿafā’ wa al-Matrūkīn (weak

narrators and those suspected of ḥadīth forgery).7

»» Ḥāfiẓ Abū al-Fatḥ Muḥammad ibn al-Ḥusayn says, “Naṣr ibn

Muzāḥim is an extremist in his religion and not praiseworthy in
his ḥadīth.”8

1  Su’ālāt al-Ājurrī of Abū Dāwūd vol. 1 pg. 214.

2  Aḥmad ibn Shuʿayb ibn ʿAlī, Abū ʿAbd al-Raḥmān al-Nasa’ī. The Imām and Ḥāfiẓ. He was born in 215
A.H. A critic of ḥadīth and distinguished in this field. He possessed recognition, proficiency, and lofty
isnād exclusively. He has authored al-Sunan and al-Khaṣāʾiṣ. He passed away in 303 A.H. (Siyar Aʿlām al-
Nubalā’ vol. 14 pg. 125; Tahdhīb al-Tahdhīb vol. 1 pg. 27).
3  Al-Ḍuʿafā’ wa al-Matrūkūn pg. 50.
4  Muḥammad ibn Ḥibbān ibn Aḥmad, Abū Ḥātim al-Bastī. The Ḥāfiẓ, Mujawwid (master of tajwīd),
Shaykh of Khorasan, and one of the Fuqahā’ of Dīn. He authored many books and assumed the rank
of judge in Samarqand etc. He was knowledgeable in medicine, astronomy, and other sciences. He
wrote Ṣaḥīḥ Ibn Ḥibbān and al-Thiqāt and passed away in 354 A.H. (Siyar Aʿlām al-Nubalā’ vol. 16 pg. 94;
Shadharāt al-Dhahab vol. 3 pg. 16)
5  Al-Majrūḥīn of Ibn Ḥibbān vol. 1 pg. 346.
6  Su’ālāt al-Burqānī pg. 34.
7  Al-Ḍuʿafā’ wa al-Matrūkūn vol. 3 pg. 134.
8  Tārīkh Baghdād vol. 13 pg. 284.

133
 »» Ibrāhīm ibn Yaʿqūb al-Jūzajānī says, “Naṣr ibn Muzāḥim al-ʿAṭṭār
was deviant and wayward from the truth.”1

»» Al-Khaṭīb al-Baghdādī explains, “I say: He intends by this his

extremism in Rifḍ.”2

»» Ṣāliḥ ibn Muḥammad says, “Naṣr ibn Muzāḥim narrates from the
ḍuʿafā’ (weak narrators) and narrates munkar aḥādīth (reports which
contradict ṣaḥīḥ aḥādīth).”3

»» Al-ʿUqaylī says, “Shīʿī. There is iḍṭirāb (inconsistency) and plenty

mistakes in his ḥadīth.”4

»» Abū Khaythamah says, “He was a kadhāb (great liar).”5

»» Abū Ḥātim says, “Wāhī al-ḥadīth (weak narrator), matrūk (suspected

of ḥadīth forgery).”6

»» Al-ʿIjlī says, “He was an extremist Rāfiḍī. He is neither reliable nor

trusted.”7

»» Ibn Ḥajar and al-Dhahabī say about him, “Extremist Rāfiḍī. They
have suspected him of forgery.”8

»» Yāqūt al-Ḥamawī9 says, “Naṣr ibn Muzāḥim Abū al-Faḍl al-Munqarī

1  Aḥwāl al-Rijāl pg. 132.

2  Tārīkh Baghdād vol. 13 pg. 284.
3  Tārīkh Baghdād vol. 13 pg. 284.
4  Al-Ḍuʿafā’ vol. 4 pg. 300.
5  Al-Ḍuʿafā’ wa al-Matrūkūn vol. 3 pg. 160.
6  Al-Jarḥ wa al-Taʿdīl vol. 8 pg. 468.
7  Lisān al-Mīzān vol. 6 pg. 157.
8  Mīzān al-Iʿtidāl vol. 4 pg. 253, 254; Lisān al-Mīzān vol. 6 pg. 157.
9  Yāqūt ibn ʿAbd Allah, Abū ʿAbd Allah al-Rūmī al-Aṣl al-Ḥamawī. He was imprisoned when young.
A businessman from Baghdad bought him whose name was ʿAskar al-Ḥamawī. When he grew up, he
learnt syntax and classical Arabic. His master kept him busy by making him travel for business. He
wrote Muʿjam al-Udabā’ and Muʿjam al-Buldān. He passed away in 626 A.H. (Tārīkh al-Islām vol. 45 pg.
266; Shadharāt al-Dhahab vol. 5 pg. 120).

134
 al-Kūfī: He was acquainted with history and news. He was among
the extremist Shīʿah and fanatical as well. A group of muḥaddithīn
have suspected him of forgery while others have labelled him ḍaʿīf
(weak).”1

3. One of the narrators say: from Asad ibn ʿAbd Allah from the men of
knowledge who met ʿĀ’ishah J …

Who are these persons who narrated from Sayyidah ʿĀ’ishah J? Since
when has the history of our dīn been based on the narrations of unknown
persons?

The mere presence of this narration in some books of the Ahl al-Sunnah does not
make it a proof against them due to the following:

a. This narration does not appear in the primary books of the Ahl al-Sunnah
which are authentic and relied upon like Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim,
the four Sunan and other well-known books.

b. This narration appears in the books of history which generally gather all
types of narrations, from authentic to fabricated. It is common knowledge
that the historians generally concentrate on gathering aḥādīth rather
than scrutinising them.

c. This narration has appeared as Musnad (with a joint isnād) in some history
books like Tārīkh al-Ṭabarī. One of the familiar rules is that whoever
mentioned an isnād has passed on the responsibility over and is free from
accountability.

d. The Ahl al-Sunnah have not remained silent about these narrations but
have scrutinised them extensively and explained the reason for its ḍuʿf
(weakness) and baselessness.

1  Muʿjam al-Udabā’ vol. 6 pg. 2750.

135
Al-Ālūsī1 has said:

‫و ما زعمته الشيعة من أنها رضي الله تعالى عنها كانت هي التي تحرض الناس على قتل عثمان و تقول‬
‫اقتلوا نعثال فقد فجر كذب ال أصل له و هو من مفتريات ابن قتيبة و ابن أعثم الكوفي و السمساطي و كانوا‬
‫مشهورين بالكذب و االفتراء‬

What the Shīʿah believe that she would encourage the people to kill
ʿUthmān by instructing, “Kill Naʿthal as he has transgressed,” is nothing
but a baseless lie. It is one of the fabrications of Ibn Qutaybah, Ibn Aʿtham
al-Kūfī, and al-Samsāṭī – who are notorious for lying and forgery.2

Ibn Taymiyyah while debunking Shaykh al-Rawāfiḍ Ibn al-Muṭahhar al-Ḥillī3

remarks about this narration:

‫فيقال له أوال أين النقل الثابت عن عائشة بذلك‬

‫و يقال ثانيا المنقول الثابت عنها يكذب ذلك و يبين أنها أنكرت قتله و ذمت من قتله و دعت على أخيها‬
‫محمد و غيره لمشاركتهم في ذلك‬

Firstly, he will be asked: Where is there an established report from ʿĀ’ishah

of this?

Secondly, he will be told: What is established from her debunks this and
proves that she disapproved of his killing, censured those who killed him,
and cursed her brother Muḥammad and others for their involvement in
the murder.4

1  Maḥmūd ibn ʿAbd Allah al-Ḥusaynī, Abū al-Thanā’ al-Ālūsī, Shihāb al-Dīn. He was born in 1217
A.H. The Mufassir, Muḥaddith, and Author. He assumed the task of iftā’ in Baghdad. He visited al-
Astānah and was honoured by Sulṭān ʿAbd al-Majīd. Some of his books are: Rūḥ al-Maʿānī, al-Ajwibah al-
ʿIrāqiyyah wa al-As’ilah al-Īrāniyyah and other celebrated works. He passed away in 1270 A.H. (al-Aʿlām
vol. 7 pg. 176).
2  Rūḥ al-Maʿānī vol. 11 pg. 192.
3  Ḥasan ibn Yūsuf ibn ʿAlī, Abū Manṣūr al-Ḥillī, the Muʿtazilī and Shaykh of the Rawāfiḍ. He had status
by Kharbandā, king of al-Tatār. He was a wicked Rāfiḍī. Ibn Taymiyyah has refuted him. He wrote al-
Asrār al-Khafiyyah fī al-ʿUlūm al-ʿAqliyyah. He died in 771 A.H. (al-Nujūm al-Zāhirah vol. 9 pg. 267; Hadyat
al-ʿĀrifīn vol. 5 pg. 284)
4  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 330.

136
He then highlights in an impressive manner that which reveals the contradiction
of the Rawāfiḍ who disparage both Sayyidah ʿĀ’ishah and Sayyidunā ʿUthmān
L yet make the former’s criticism of the latter a defect in her:

‫و يقال إن هذا المنقول عن عائشة من القدح في عثمان إن كان صحيحا فإما أن يكون صوابا أو خطأ فإن‬
‫كان صوابا لم يذكر في مساوئ عائشة و إن كان خطأ لم يذكر في مساوئ عثمان و الجمع بين نقص عائشة‬
‫و عثمان باطل قطعا و أيضا فعائشة ظهر منها من التألم لقتل عثمان و الذم لقتلته و طلب االنتقام منهم ما‬
‫يقتضي الندم على ما ينافي ذلك كما ظهر منها الندم على مسيرها إلى الجمل فإن كان ندمها على ذلك يدل‬
‫على فضيلة علي و اعترافها له بالحق فكذلك هذا يدل على فضيلة عثمان و اعترافها له بالحق و إال فال‬

It will be said: If what is reported from Sayyidah ʿĀ’ishah J of her

disparagement of Sayyidunā ʿUthmān I is authentic, then it is either
correct or incorrect. If it is correct, it cannot be used to indict the former
and if it is incorrect, then it cannot be used to indict the latter. To merge
disparagement of both is totally erroneous and improper. Furthermore,
she displayed deep remorse at the death of ʿUthmān, reproached his killers,
sought revenge from them, and was ashamed of such a happening. Similarly,
she expressed regret for proceeding to al-Jamal. If her shame in the latter
shows the virtue of Sayyidunā ʿAlī I and her acknowledgement of his
right, then similarly her shame in the former shows Sayyidunā ʿUthmān’s
I virtue and her acknowledgement of his right. Otherwise, not.1

Secondly, what appears in this narration is extremely unconvincing from Umm

al-Mu’minīn in relation to the third Khalīfah Sayyidunā ʿUthmān I. This is
due to the following:

Sayyidah ʿĀ’ishah’s J stance was in strict polarity to the killers of Sayyidunā

ʿUthmān I. She demanded justice from his killers. The books of history bear
testimony to this.

Sayyidah ʿĀ’ishah J said:

1  Ibid vol. 4 pg. 335 with slight variations.

137
 ‫استتابوه حتى تركوه كالثوب الرحيض ثم قتلوه‬

You forced him to make tawbah until you left him like a washed1 garment
and then killed him.2

She said:

‫غضبت لكم من السوط و ال أغضب لعثمان من السيف استعتبتموه حتى إذا تركتموه كالقلب المصفى‬
‫قتلتموه‬

I supposed to be angry over your lashing, but not angry over ʿUthmān’s
murder? You sought happiness from him [i.e. by coercing him to repent].
And then when you left him like a clean heart, you murdered him.3

She said:

‫أيها الناس إن الغوغاء من أهل األمصار و أهل المياه و عبيد أهل المدينة اجتمعوا على هذا الرجل المقتول‬
‫ظلما باألمس و نقموا عليه استعمال من حدثت سنه و قد استعمل أمثالهم قبله و مواضع من الحمى حماها‬
‫لهم فتابعهم و نزع لهم عنها فلما لم يجدوا حجة و ال عذرا بادروا بالعدوان فسفكوا الدم الحرام و استحلوا‬
‫البلد الحرام و الشهر الحرام و أخذوا المال الحرام والله إلصبع من عثمان خير من طباق األرض أمثالهم‬
‫و والله لو أن الذي اعتدوا به عليه كان ذنبا لخلص منه كما يخلص الذهب من خبثه أو الثوب من درنه إذ‬
‫ماصوه كما يماص الثوب بالماء أي يغسل‬

O people! Indeed, the mob of the cities, the Bedouins, and the slaves of the
residents of Madīnah gathered against this man who was unjustly killed
yesterday. They censured him for appointing young men as governors
whereas their like was appointed before, and criticised him for various
pastures which he allotted for them. He agreed with them and removed
the governors from their posts. When they found no proof or excuse, they
resorted to enmity and spilt inviolable blood. They violated a sacred city
and a sacred month and usurped ḥarām wealth. By Allah, ʿUthmān’s one
finger is superior to the earth filled with their like. By Allah! If the things

1  Al-Raḥīḍ: washed (al-ʿAyn of al-Khalīl ibn Aḥmad vol. 3 pg. 103).

2  Tārīkh Khalīfat Ibn Khayyāṭ pg. 175.
3  Ibid pg. 176

138
 they condemn him for were sins, he would have been purified from them
just as gold is purified from its scum and clothes are purified from their
dirt for they washed him like a garment is washed with water.1

Masrūq reports from Sayyidah ʿĀ’ishah J that she said when Sayyidunā
ʿUthmān I was martyred:

‫تركتموه كالثوب النقي من الدنس ثم قربتموه تذبحونه كما يذبح الكبش هال كان هذا قبل هذا فقال لها‬
‫مسروق هذا عملك أنت كتبت إلى الناس تأمرينهم بالخروج إليه قال فقالت عائشة ال والذي آمن به‬
‫المؤمنون و كفر به الكافرون ما كتبت إليهم بسوداء في بيضاء حتى جلست مجلسي هذا قال األعمش‬
‫فكانوا يرون أنه كتب على لسانها‬

You left him like a purified garment from dirt and then brought him close,
slaughtering him like a ram is slaughtered. Why was this (killing) not
before this (demanding tawbah from him)?

Masrūq said to her, “This is your doing. You wrote to the people commanding
them to rebel against him.”

ʿĀ’ishah said, “No. By the Being in whom the believers believe and the
disbelievers disbelieve, I did not write to them with ink on paper until I sat
at this spot right now.”

Al-Aʿmash2 says, “They understood that it was forged in her name.”3

Sayyidah ʿĀ’ishah J has reported an abundance of aḥādīth on the virtues of

Sayyidunā ʿUthmān I from Rasūlullāh H which are well-known and
famous. One example is what Sayyidah ʿĀ’ishah J and Sayyidunā ʿUthmān
I have reported:

1  Al-Fitnah wa Waqʿat al-Jamal pg. 112; Tārīkh al-Ṭabarī vol. 4 pg. 448; al-Muntaẓam fī Tārīkh al-Mulūk wa
al-Umam of Ibn al-Jawzī vol. 5 pg. 78.
2  Sulaymān ibn Mahrān al-Asadī al-Kāhilī, their freed slave, Abū Muḥammad al-Kūfī, al-Aʿmash.
The Imām, Ḥāfiẓ and Shaykh al-Islām. He was born in 61 A.H. He is the Shaykh of the Qurrā’ and
muḥaddithīn. He passed away in 147 A.H. and it is said after that. (Siyar Aʿlām al-Nubalā’ vol. 11 pg. 283;
Tahdhīb al-Tahdhīb vol. 2 pg. 423).
3  Al-Ṭabaqāt al-Kubrā vol. 3 pg. 82.

139
 ‫أن أبا بكر استأذن على رسول الله صلى الله عليه و سلم و هو مضطجع على فراشه البس مرط عائشة فأذن‬
‫ألبي بكر و هو كذلك فقضى إليه حاجته ثم انصرف ثم استأذن عمر فأذن له و هو على تلك الحال فقضى‬
‫إليه حاجته ثم انصرف قال عثمان ثم استأذنت عليه فجلس و قال لعائشة اجمعي عليك ثيابك فقضيت إليه‬
‫حاجتي ثم انصرفت فقالت عائشة يا رسول الله ما لي لم أرك فزعت ألبي بكر و عمر رضي الله عنهما كما‬
‫فزعت لعثمان قال رسول الله صلى الله عليه و سلم إن عثمان رجل حيي و إني خشيت إن أذنت له على‬
‫تلك الحال أن ال يبلغ إلي في حاجته‬

Abū Bakr sought permission to Rasūlullāh’s H house while the latter

was lying on his bed wearing ʿĀ’ishah’s shawl1. He afforded Abū Bakr
permission while in that condition. Abū Bakr completed his work with
him and left. Thereafter, ʿUmar sought permission and he granted him the
same while in that condition. He completed his work with him and left.

ʿUthmān says, “Thereafter, I sought permission to enter. He sat up and said

to ʿĀ’ishah, ‘Wear your clothes properly.’ [I entered] and completed my
work with him and then left.”

ʿĀ’ishah enquired, “O Messenger of Allah! Why did I not see you get alarmed
for Abū Bakr and ʿUmar the way you were alarmed for ʿUthmān?”

Rasūlullāh H said, “Certainly, ʿUthmān is a man who possesses

excessive modesty. I feared that if I allowed him to enter in that condition,
he would not be able to accomplish the work he had with me.”2

Another example is what she said after hearing some people censure Sayyidunā
ʿUthmān I:

‫لعن الله من لعنه لعن الله من لعنه لقد رأيت رسول الله صلى الله عليه و سلم و هو مسند فخذه إلى عثمان‬
‫و إن الوحي ينزل عليه و لقد زوجه ابنتيه إحداهما بعد األخرى و إنه ليقول اكتب عثيم قالت ما كان الله‬
‫لينزل عبدا من نبيه بتلك المنزلة إال عبد كريم عليه‬

May Allah curse the one who curses him! May Allah curse the one who
curses him! Certainly, I saw Rasūlullāh H supporting his thigh on
ʿUthmān while revelation was descending upon him. He married two of

1  Al-Mirṭ: shawl made of silk, wool, or cotton (Lisān al-ʿArab vol. 7 pg. 399).
2  Ṣaḥīḥ Muslim Ḥadīth: 2402.

140
 his daughters, one after the other, to him. He would say, “Write ʿUthaym.”
Allah will not grant such a lofty status in the eyes of His Messenger except
to a noble servant of His.”1

We will suffice on this much. The aḥādīth which Sayyidah ʿĀ’ishah J have
related in his favour are countless. Nonetheless, we simply wished to present an
example of it.

They allege that there was dislike between her and Sayyidunā ʿUthmān I and
that one day she indicated to Rasūlullāh’s H robe while Sayyidunā ʿUthmān
I was delivering a khuṭbah and said:

‫يا معشر المسلمين هذا جلباب رسول الله صلى الله عليه و سلم لم يبل و قد أبلى عثمان سنته‬

O gathering of Muslims! This is the robe of Rasūlullāh H which has not

become worn out, whereas ʿUthmān has worn out his Sunnah.2

Answer:

This is one of the sole narrations of al-Yaʿqūbī3 whose creed and faith is well-
known. He was a Shīʿī Imāmī, and presented history from a Shīʿī perspective. He
also reported vile narrations concerning Sayyidah ʿĀ’ishah, Muʿāwiyah, ʿAmr ibn
al-ʿĀṣ, and Khālid ibn al-Walīd4 M.5 A person who has such an approach, his
narrations which support his false creed are rejected.

1  Musnad Aḥmad vol. 1 pg. 275 (al-Ṣāʿiqah pg. 162).

2  Tārīkh al-Yaʿqūbī vol. 2 pg. 175.
3  Aḥmad ibn Isḥāq ibn Jaʿfar, Abū al-ʿAbbās al-Yaʿqūbī, al-Ikhbārī al-ʿAbbāsī. He was an explorer who
loved to travel and he was also a Shīʿī. He has written Tārīkh al-Yaʿqūbī and Asmā’ al-Buldān. He died in
284 A.H and there are other views as well. (al-Aʿlām vol. 1 pg. 95)
4  Khālid ibn al-Walīd ibn al-Mughīrah, Abū Sulaymān I, al-Qurashī al-Makhzūmī, the sword of Allah.
Since he embraced Islam, he remained holding the reigns of the steeds of war in the path of Allah as
assigned to him by Rasūlullāh H. Sayyidunā Abū Bakr I despatched him to fight the apostates
and then appointed him to wage war against Persia and Rome and he wrought havoc in their ranks.
He passed away in 21 A.H. and it is suggested: 22 A.H. (al-Istīʿāb vol. 1 pg. 126; al-Iṣābah vol. 2 pg. 251)
5  Asmā al-Maṭālib fī Sīrat Amīr al-Mu’minīn ʿAlī ibn Abī Ṭālib of al-Ṣallābī vol. 2 pg. 705. Herein, he
beautifully discusses his methodology which is worth a read.

141
In addition, yet another contradiction of the slanderers becomes apparent here.
They do not fabricate anything but then forge something to the contrary.

They assert that she rebelled against Sayyidunā ʿAlī I, refused to pledge
allegiance to him, and urged the people to fight him in support and defence of
Sayyidunā ʿUthmān I while at the same time they affirm that she instigated
the people to kill him. This is a despicable contradiction. How can they ever be
reconciled? First she instigates his killing and then seeks to avenge his blood?

Whoever possesses an iota of intelligence, prior to even analysing the isnād of

this narration, will throw such a fabrication at the face of the fabricator and use
it as evidence to expose the latter’s shallow understanding before it is used as
evidence to display the shallowness and feebleness of his faith. No intelligent
man has used greater evidence to display the distortion of a man’s intelligence
that what can be used to show the waywardness of these fabricators.

142
Accusation: Sayyidah ʿĀ’ishah accused Sayyidah Māriyah al-Qibṭiyyah
of fornication and consequently the verse of ifk was revealed

The approaches to substantiating this accusation amongst the Rawāfiḍ have

varied. One approach has been of absolute denial that the verses of Sūrah al-Nūr
were revealed in exoneration of Sayyidah ʿĀ’ishah J despite the extensive
evidences to the effect.

The majority of Shīʿah deny this simply on the premise that this is the view of
the Ahl al-Sunnah and according to them the narrations of the Ahl al-Sunnah
are rejected. In fact, they are of the opinion that if two contradictory reports
are conveyed from any of their Imāms, and one conforms to the Ahl al-Sunnah’s
viewpoint then that report will be discarded for the possibility of it being said
out of Taqiyyah.1

Instead they allege that these verses were revealed to exonerate Sayyidah Māriyah
al-Qibṭiyyah J from the accusations of Sayyidah ʿĀ’ishah J against her.

A few contemporary Shīʿah have authored works in this light. One of them is
Jaʿfar Murtaḍā al-Ḥusaynī2, author of the book Ḥadīth al-Ifk. Employing various
arguments throughout his book, he has endeavoured to refute the established
version on the ḥadīth of Ifk. At times he criticises the narrators of the Ahl al-
Sunnah, asserting that there is contradiction in the narration, or alleging that
there is weakness in the chain without specifying what the weakness is, along
with a number of other deceptions.

Hāshim al-Maʿrūf al-Ḥasanī3 has also rejected this incident in his book Sīrat al-

1  Al-Ṣirāṭ al-Mustaqīm vol. 3 pg. 182

2  Jaʿfar ibn Murtaḍā al-Ḥusaynī al-ʿĀmilī a contemporary. He was born in 1364 A.H. He studied in al-
Najf, then travelled to Qumm and finally returned to his birthplace Jabal ʿĀmil in Lebanon in 1413 A.H.
He has authored Ma’sāt al-Zahrā’ and Bayān al-A’immah fī al-Mīzān.
3  Hāshim al-Maʿrūf al-Ḥasanī. A Shīʿī religious scholar from Jabal ʿĀmil in Lebanon. He was born in
1337 A.H. He assumed the post of religious judge and became a part of al-Maḥkamah al-Sharʿiyyah al-
Jaʿfariyyah al-ʿUlyā (Jaʿfariyyah Religious High Court). Some of his books are: Sīrat al-A’immah al-Ithnā
ʿAshar and al-Waṣāyā wa al-Awqāf. He died in 1403 A.H. (Dalīl Junūb Lubnān pg. 130)

143
A’immah al-Ithnā ʿAshar1 and there are many more of their kind.

Refutation of this misinterpretation

Rejecting these verses being revealed to exonerate Sayyidah ʿĀ’ishah J and
establish her innocence contradicts the position of a large group of Shīʿī scholars.
They too believe that Allah E exonerated her from the accusations against
her and Rasūlullāh H lashed those who had spread it. They also use this
incident as proof for the enmity between Sayyidunā ʿAlī and Sayyidah ʿĀ’ishah
L saying, “Enmity surfaced from that time.”2,3

In fact, some of their scholars emphasise that the innocence of Sayyidah ʿĀ’ishah
J is mutawātir4 and is known by ḍarūrah (to be essential aspect of dīn) and its

rejection is rejection of ḍarūrah.

Ibn Abī al-Ḥadīd says:

‫و قوم من الشيعة زعموا أن اآليات التي في سورة النور لم تنزل فيها و إنما أنزلت في مارية القبطية و‬
‫ما قذفت به مع األسود القبطي و جحدهم إلنزال ذلك في عائشة ححد لما يعلم ضرورة من األخبار‬
‫المتواترة‬

A group of Shīʿah believe that the verses in Sūrah al-Nūr were not
revealed regarding her but rather regarding Māriyah al-Qibṭiyyah and the
accusation against her with al-Aswad al-Qibṭī. Their rejection of this being
revealed regarding ʿĀ’ishah is rejection of something known essentially
from mutawātir traditions.5

1  Sīrat al-A’immah al-Ithnā ʿAshar vol. 1 pg. 438.

2  Al-Jamal of al-Mufīd pg. 219; Talkhīṣ al-Shāfī of al-Ṭūsī pg. 468; Manāqib Āl Abī Ṭālib of Ibn Shahar
Āshūb vol. 1 pg. 201; al-Ṣawārim al-Muḥriqah of al-Tusturī pg. 105; Iḥqāq al-Ḥaqq pg. 284; al-Darajāt al-
Rafīʿah of al-Shīrāzī pg. 25; al-Fuṣūl al-Muhimmah of al-Mūsawī pg. 156.
3  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirā’āt al-Shīʿah pg. 112 – 114.
4  Established by such a multitude of narrations that it is impossible to deny.
5  Sharḥ Nahj al-Balāghah vol. 14 pg. 23

144
We find that Ibn Abī al-Ḥadīd has at another juncture confirmed Sayyidah
ʿĀ’ishah’s J innocence. He says:

‫و قذفت عائشة في أيام رسول الله صلى الله عليه و سلم بصفوان ابن المعطل السلمي و القصة مشهورة‬
‫فأنزل الله تعالى براءتها في قرآن يتلى و ينقل و جلد قاذفوها الحد‬

ʿĀ’ishah was accused in the days of Rasūlullāh H with Ṣafwān ibn al-
Muʿaṭṭal al-Sulamī. The incident is well-known. Consequently, Allah E
revealed her innocence in the Qur’ān which will be recited and transmitted,
and the punishment of lashing was implemented on her slanderers.1

Al-Ṣāfī of the Shīʿah affirms in al-Jawāmiʿ:

‫و كان سبب اإلفك أن عائشة ضاع عقدها‬

The reason for the slander was that ʿĀ’ishah lost her necklace.

Al-Qummī says:

‫و قال القمي روت العامة أنها نزلت في عائشة و ما رميت به في غزوة بني المصطلق من خزاعة انتهى‬

The general scholars record that it was revealed regarding ʿĀ’ishah and
the slander levelled against her in the Battle of Banū al-Muṣṭaliq of
Khuzāʿah.”

If one were to say: Al-Rāzī2 and others asserted that the Muslims have unanimously
agreed that the purport is the slander against ʿĀ’ishah and then you say that there

1  Ibid vol. 9 pg. 191

2  Muḥammad ibn ʿUmar ibn al-Ḥasan, Abū al-Maʿālī al-Rāzī, Fakhr al-Dīn. Imām of the Mutakallimīn.
He was esteemed in the eyes of the Kings of Khawārizm and others. Many madrasahs were built for
him in different cities. He retracted from the science of al-kalām to the stance of the Salaf prior to his
demise. He authored Mafātīḥ al-Ghayb and al-Maḥṣūl. He passed away in 606 A.H. (Ṭabaqāt al-Shāfiʿiyyah
of al-Subkī vol. 8 pg. 80; al-Bidāyah wa al-Nihāyah vol. 13 pg. 55)

145
is consensus; but thereafter add the disclaimer, “except a group who says that it
refers to Sayyidah Māriyah al-Qibṭiyyah,” then this is a contradiction.

(The answer to this would be) The opposition of this [minority] group will not
be considered either because of their unawareness of their stance or because it
is contrary to consensus, and contradicting consensus is impermissible. Or their
odd view will not be considered since it contradicts the general Shīʿī view which
is in harmony with the view of all the Muslims.

Al-Ṣāfī has given an indication in his tafsīr that this view is extremely weak:

‫أقول إن صح هذا الخبر إلى آخره‬

I say: If this narration is correct …”

This is clear testimony to its falsehood and its unreliability by the Shīʿah
themselves.1

One of the aspects that falsifies the Rawāfiḍ’s claim that Allah’s declaration in
the 10 verses of Sūrah al-Nūr were revealed to exonerate Māriyah from ʿĀ’ishah’s
slander against her in the words:

ُ ‫ك ُع ْص َب ٌة ِّم‬
‫نك ْم‬ َ ‫إِ َّن ا َّل ِذ‬
ِ ‫ين َج ُاءوا بِالإْ ِ ْف‬

Indeed, those who came with falsehood are a group among you.2

Is that the ḥadīth concerning the slander and these verses materialised in the
Battle of Banū al-Muṣṭaliq in the year 4, 5 or 6 A.H. according to various traditions;
the most preferred of which is 5 A.H. And al-Muqawqas sending Māriyah al-
Qibṭiyyah J to Rasūlullāh H happened the year Rasūlullāh H

1  Al-Ḥuṣūn al-Munīʿah fī Barā’at ʿĀ’ishah al-Ṣiddīqah bi Ittifāq Ahl al-Sunnah wa al-Shīʿah of Muḥammad
ʿĀrif al-Ḥusaynī pg. 21
2  Sūrah al-Nūr: 11

146
wrote letters to the kings of the world, either 7 or 8 A.H; the most preferred
being 8 A.H. This is long after the Battle of Banū al-Muṣṭaliq after which the
slander took place, the account of which just passed. Thus, the verses’ revelation
in Sayyidah ʿĀ’ishah’s J innocence took place approximately 3 years before
Māriyah’s arrival. So how is it possible to be revealed in her regard while she was
in Egypt following the religion of her people? How did this alleged slander take
place while she was in her country across the lands1 and seas? The conclusion is
that the Qur’ān, Sunnah, history, and consensus of the ummah all humiliate the
Shīʿah and debunk their plot and slander against the most superior Messenger
and the most noble and pure home known to history and the world.2

Further detail will soon come when discussing the Rawāfiḍ’s disgusting attitude
towards our mother Sayyidah ʿĀ’ishah J when objecting to the incident of
ifk. 3

The second method the Shīʿah use is to exploit ḍaʿīf and munkar narrations which
appear in the books of the Ahl al-Sunnah.

It is common knowledge that one of the practices of the Rawāfiḍ to affirm their
accusations and fabrications is to look for a fabricated or ḍaʿīf narration which
appears in the books of the Ahl al-Sunnah and then narrate it to emphasise their
point of view and silence the Ahl al-Sunnah.

Regarding the accusation under discussion, some of them have located a very
ḍaʿīf narration, in fact baseless, which appears in our books. The one to head this
tendency is ʿAbd al-Ḥusayn4 in his book al-Murājaʿāt.

1  Al-Suhūb: plural of suhb: steppe region, level land (Tāj al-ʿUrūs vol. 3 pg. 78)
2  Article: Ummunā ʿĀ’ishah Malakat al-ʿAfāf of Fadwā al-Ṣādiq Bankīrān (unpublished article)
3  Pg. 610
4  ʿAbd al-Ḥusayn ibn Yūsuf Sharaf al-Dīn al-ʿĀmilī al-Mūsawī. He was a Shīʿī Faqīh. He was born in
Shuḥūr in Jabal ʿĀmil in 1290 A.H. and studied in al-Najf. The most famous book of his is al-Murājaʿāt.
The permissibility of the masses beating themselves with swords and chains in lamentation of Sayyid
al-Shuhadā’ Ḥusayn I is taken from this book. He died in Ṣūr in 1377 A.H. and is buried in al-Najf.
(al-Aʿlām vol. 3 pg. 279)

147
The following is the narration they rely upon. Allegedly, Sayyidah ʿĀ’ishah J
reports:

‫أهديت مارية إلى رسول الله صلى الله عليه و سلم و معها ابن عم لها قالت فوقع عليها وقعة فاستمرت‬
‫حامال قالت فعزلها عند ابن عمها قالت فقال أهل اإلفك و الزور من حاجته إلى الولد ادعى ولد غيره و‬
‫كانت أمه قليلة اللبن فابتاعت له ضائنة لبون فكان يغذى بلبنها فحسن عليه لحمه قالت عائشة رضي الله‬
‫عنها فدخل به على النبي صلى الله عليه و سلم ذات يوم فقال كيف ترين فقلت من غذي بلحم الضأن‬
‫يحسن لحمه قال و ال الشبه قالت فحملني ما يحمل النساء من الغيرة أن قلت ما أرى شبها قالت و بلغ‬
‫رسول الله صلى الله عليه و سلم ما يقول الناس فقال لعلي خذ هذا السيف فانطلق فاضرب عنق ابن عم‬
‫مارية حيث وجدته قالت فانطلق فإذا هو في حائط على نخلة يخترف رطبا قال فلما نظر إلى علي و معه‬
‫السيف استقبلته رعدة قال فسقطت الخرقة فإذا هو لم يخلق الله عز و جل له ما للرجال شيء ممسوح‬

Māriyah was gifted to Rasūlullāh H and she was accompanied by her

cousin. Rasūlullāh H had relations with her and subsequently she fell
pregnant. So he left her by her cousin. The people of slander and falsehood
said, “Due to his need for a child, he claimed the child of another.” His
mother had very little milk so she purchased an ewe with milk and the
child would be fed the ewe’s milk. Due to this, he became nice and plump.

ʿĀ’ishah continues: Rasūlullāh H brought him to me one day. He asked,

“What do you think?” I said, “Whoever is nourished with a sheep’s milk,
becomes nice and plump.” Rasūlullāh H said, “And no resemblance?”
I was overwhelmed with the possessiveness that overwhelms women so I
said, “I do not see any resemblance.”

News reached Rasūlullāh H of what people were saying so he instructed

ʿAlī, “Take this sword and cut the neck of Māriyah’s cousin wherever you
find him.” Accordingly, he proceeded and found him in an orchard on a
date-palm plucking fresh dates. When the latter saw ʿAlī, a shudder went
down his spine so his loin cloth fell down and ʿAlī saw that Allah E did
not create for him what he created for men. It was just smooth.1

1  Al-Mustadrak vol. 4 pg. 41. Ibn Ḥajar declared the ḥadīth as ḍaʿīf in al-Iṣābah vol. 3 pg. 335. Al-Albānī
said in Silsilat al-Aḥādīth al-Ḍaʿīfah vol. 10 pg. 700 “Extremely ḍaʿīf.”

148
We find that ʿAbd al-Ḥusayn has manipulated this narration in al-Murājaʿāt in the
most despicable way. He relies on it to slander Sayyidah ʿĀ’ishah J in her
character and faith. He says:

‫و حسبك مثاال لهذا ما أيدته نزوال على حكم العاطفة من إفك أهل الزور إذ قالوا بهتانا و عدوانا في السيدة‬
‫مارية و ولدها عليه السالم ما قالوا حتى برأهما الله عز و جل من ظلمهم براءة على يد أمير المؤمنين‬
‫محسوسة ملموسة َو َر َّد ال ّٰلهُ ا َّل ِذ ْي َن َك َف ُر ْوا بِ َغ ْي ِظ ِه ْم َل ْم َينَا ُل ْوا َخ ْي ًرا‬

Sufficient for you as an example for this is her support – after succumbing
to sentimental demands – of the liars’ slander when they said regarding
Sayyidah Māriyah and her child what they said, out of enmity and to
slander her. Allah E thereafter exonerated them from their oppression,
a tangible and perceptible exoneration on the hands of Amīr al-Mu’minīn.

‫َو َر َّد ال ّٰل ُه ا َّل ِذ ْي َن َك َف ُر ْوا بِ َغ ْي ِظ ِه ْم َل ْم َينَا ُل ْوا َخ ْي ًرا‬

And Allah repelled those who disbelieved, in their rage, not having
obtained any good.1,2

He then adds a footnote on this saying:

‫ من الجزء الرابع من‬39 ‫من أراد تفصيل هذه المصيبة فليراجع أحوال السيدة مارية رضي الله عنها في ص‬
‫المستدرك للحاكم أو من تلخيصه للذهبي‬

Whoever wishes further detail regarding this calamity should study the
biography of Sayyidah Māriyah J on pg. 39 of volume 4 of Ḥākim’s al-
Mustadrak or its abridgement by al-Dhahabī.

He refers by this to this munkar ḥadīth (weak ḥadīth which contradicts ṣaḥīḥ
aḥādīth. He not only relies on it – notwithstanding its severe ḍuʿf – but goes
one step further and does not narrate the wording to confuse and lead people

1  Sūrah al-Aḥzāb: 25
2  Al-Murājaʿāt pg. 260, 261

149
astray. Had he quoted the wording, it would have been apparent to any man of
intellect and dīn that Sayyidah ʿĀ’ishah J is innocent from the slander the
hypocrites ascribe to her in this munkar ḥadīth. Allah E has exonerated her
by revealing Qur’ān which will be recited whether the Shīʿah believe in this or
not. May Allah deal with the liars and their helpers in the manner they deserve!
And we undoubtedly belong to Allah and to Him will we return.

Ibn Shāhīn1 has also recorded this ḥadīth from the chain of Sulaymān ibn Arqam
from al-Zuhrī as appears in al-Iṣābah2 of Ḥāfiẓ al-ʿAsqalānī who comments
“Sulaymān is ḍaʿīf.”3

This allegation and all things that sprout from it can be answered in few ways:

Firstly, this narration is baseless and extremely ḍaʿīf (weak). It is not at all
permissible to use it as proof.

It is narrated by Sulaymān ibn Arqam and the A’immah are unanimous on labelling
him ḍaʿīf (weak), in fact extremely ḍaʿīf.4

Due to the apparent ḍuʿf of this ḥadīth, al-Ḥākim remained silent over it in al-
Mustadrak – coupled with his laxity in authentication – and similarly al-Dhahabī
did not comment on it in its abridged version. Shaykh al-Albānī has recorded this
ḥadīth is his al-Silsilah al-Ḍaʿīfah5 and commented, “Extremely ḍaʿīf.”

1  ʿUmar ibn Aḥmad ibn ʿUthmān, Abū Ḥafṣ al-Baghdādī, Ibn Shāhīn. The Ḥāfiẓ, ʿĀlim, and Shaykh of
Iraq. He was born in 297 A.H. He was reliable. Some of his books are: Tārīkh Asmā’ al-Thiqāt and Nāsikh
al-Ḥadīth wa Mansūkhuh. He passed away in 385 A.H. (Siyar Aʿlām al-Nubalā’ vol. 16 pg. 431; Shadharāt
al-Dhahab vol. 3 pg. 117)
2  Al-Iṣābah fī Tamyīz al-Ṣaḥābah vol. 5 pg. 519
3  Al-Silsilah al-Ḍaʿīfah vol. 10 pg. 701 – 703
4  Al-Tārīkh al-Kabīr of al-Bukhārī vol. 4 pg. 2; al-Ḍuʿafā’ wa al-Matrūkūn of al-Nasa’ī pg. 48; al-Jarḥ wa
al-Taʿdīl vol. 4 pg. 100; al-Kāmil fī Ḍuʿafā’ al-Rijāl of Ibn ʿAdī vol. 4 pg. 228; Tārīkh Baghdād vol. 10 pg. 18;
al-Ḍuʿafā’ wa al-Matrūkūn of Ibn al-Jawzī vol. 2 pg. 16; al-Mughnī fī al-Ḍuʿafā’ vol. 1 pg. 277
5  Vol. 10 pg. 700 Ḥadīth: 4964

150
Secondly, the original ḥadīth is authentic and thābit (established) without the
munkar (contradictory) additions.

Ibn al-Arqam has made these additions to the ḥadīth. If this points to anything,
it only proves his extremely weak memory or that he intentionally lied or made
additions due to his base desires. Thereafter, the followers of passions use it as
proof.

The authentic ṣaḥīḥ narration in this regard is recorded by Muslim from the
report of Sayyidunā Anas I:

‫أن رجال كان يتهم بأم إبراهيم ولد رسول الله صلى الله عليه و سلم فقال رسول الله صلى الله عليه و سلم‬
‫لعلي اذهب فاضرب عنقه فأتاه علي فإذا هو في ركي يتبرد فيها فقال له علي اخرج فناوله يده فأخرجه فإذا‬
‫هو مجبوب ليس له ذكر فكف علي عنه ثم أتى النبي صلى الله عليه و سلم فقال يا رسول الله إنه لمجبوب‬
‫ما له ذكر‬

A man was accused with Umm Ibrāhīm – Rasūlullāh’s H son. Rasūlullāh

H commanded ʿAlī, “Go and execute him.” Accordingly, ʿAlī went to
him and found him cooling off in a well1. ʿAlī told him, “Come out,” and
gave him his hand and pulled him out. He found him to be without a private
part. ʿAlī thus desisted from killing him. He thereafter came to Rasūlullāh
H and said, “O Messenger of Allah! He does not have a penis.”2

The third method the Shīʿah use is adding concocted additions to ṣaḥīḥ narrations
to achieve their sinister goal.

It has been one of the skills of the Rawāfiḍ to take a ṣaḥīḥ narration and then
make additions to it, which concocts the narration in order to justify their lies,
fabrications, and fibs. Sometimes they assert that a certain fabricated narration
is the reason behind the revelation of a certain verse of the Qur’ān so that they
might reach the peak of deception and misguidance.

1  Al-Rakī: well (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 2 pg. 261; Fatḥ al-Bārī vol. 1 pg. 125)
2  Ṣaḥīḥ Muslim Ḥadīth: 2771

151
ʿAlī ibn Ibrāhīm al-Qummī has mentioned in his Tafsīr1 while commentating on
the verse:

‫نك ْ ۚم لاَ ت َْح َس ُب ْو ُه َش ًّرا َّل ُك ْ ۖم َب ْل ُه َو َخ ْي ٌر َّل ُك ْ ۚم‬ ِ ‫إِ َّن ا َّل ِذ ْي َن َج ُاء ْوا بِالإْ ِ ْف‬
ُ ‫ك ُع ْص َب ٌة ِّم‬

Indeed, those who came with falsehood are a group among you. Do not think it bad
for you; rather it is good for you.2

He says:

‫إن العامة يعني أهل السنة رووا أنها نزلت في عائشة و ما رميت به في غزوة بني المصطلق من خزاعة و أما‬
‫الخاصة فإنهم رووا أنها نزلت في مارية القبطية و ما رمتها به عائشة‬

The ʿāmmah, i.e. Ahl al-Sunnah, report that it was revealed regarding
ʿĀ’ishah and the slander levelled against her in the Battle of Banī al-
Muṣṭaliq of Khuzāʿah. The khāṣṣah, i.e. Shīʿah report that it was revealed
regarding Māriyah Qibṭiyyah and ʿĀ’ishah’s slander against her.

ʿAlī ibn Ibrāhīm al-Qummī relates with his sanad:

‫لما مات إبراهيم ابن رسول الله صلى الله عليه و آله حزن عليه حزنا شديدا فقالت عائشة ما الذي يحزنك‬
‫عليه فما هو إال ابن جريح‬

When Ibrāhīm, the son of Rasūlullāh H passed away, Rasūlullāh H

was extremely sorrowful. ʿĀ’ishah said, “What makes you grieve over him?
He is only the son of Jurayḥ.”3

This narration is ṣaḥīḥ and thābit (established) according to the Rawāfiḍ and
Saba’iyyah. That is why they have full reliance on it. Their senior scholars have
categorically stated the authenticity of this narration.

1  Tafsīr al-Qummī vol. 2 pg. 99

2  Sūrah al-Nūr: 11
3  A number of Rāfiḍī authors have mentioned this citing from al-Qummī, viz. Hāshim al-Baḥrānī in
his Tafsīr al-Burhān fī Tafsīr al-Qur’ān vol. 4 pg. 52, 53 and al-Majlisī in Biḥār al-Anwār vol. 22 pg. 155

152
Al-Mufīd1 one of the senior scholars emphasises that these narrations are
authentic and accepted by the Shīʿah. He affirms:

‫خبر افتراء عائشة على مارية القبطية خبر صحيح مسلم عند الشيعة‬

The narration of ʿĀ’ishah’s accusation against Māriyah al-Qibṭiyyah is

authentic and accepted by the Shīʿah.”2

The narration is therefore Ṣaḥīḥ in their sight.3 The Rawāfiḍ have also reported
the same incident in the tafsīr of the verse:

‫اد ِم ْي َن‬ ِ ‫اس ٌق بِ َن َبإٍ َف َت َب َّين ُْوا َأنْ ت‬

ٰ ‫ُص ْي ُب ْوا َق ْو ًما بِ َج َها َل ٍة َفت ُْصبِ ُح ْوا َع‬
ِ ‫لى َما َف َع ْلت ُْم َن‬ ِ ‫َيا َأ ُّي َها ا َّل ِذ ْي َن ٰأ َمن ُْوا إِنْ َجا َء ُك ْم َف‬

O you who have believed, if there comes to you a disobedient one with information,
investigate, lest you harm a people out of ignorance and become, over what you
have done, regretful.4

ʿAlī ibn Ibrāhīm al-Qummī has mentioned in his Tafsīr:

‫إنها نزلت في مارية القبطية أم إبراهيم و كان سبب ذلك أن عائشة قالت لرسول الله صلى الله عليه و آله إن‬
‫إبراهيم ليس هو منك و إنما هو من جريح القبطي فإنه يدخل إليها في كل يوم فغضب رسول الله صلى الله‬
‫عليه و آله و قال ألمير المؤمنين عليه السالم خذ هذا السيف و ائتني برأس جريح إلى أن قال فأنزل الله عز‬
ِ ‫و جل َيا َأ ُّي َها ا َّل ِذ ْي َن آ َمن ُْوا إِنْ َجا َء ُك ْم َف‬
‫اس ٌق بِ َن َبإٍ َف َت َب َّين ُْوا اآلية‬

It was revealed regarding Māriyah al-Qibṭiyyah, mother of Ibrāhīm. The

reason behind this was that ʿĀ’ishah said to Rasūlullāh H, “Ibrāhīm

1  Muḥammad ibn Muḥammad ibn al-Nuʿmān, Abū ʿAbd Allah ibn al-Muʿallim. A Shīʿī scholar. He
is titled Shaykh al-Mufīd. He was the head of the Rawāfiḍ. He authored for them many books of
misguidance and criticism of the predecessors. He has about 200 books to his name. He died in 414
A.H. (Lisān al-ʿArab vol. 5 pg. 368; al-Aʿlām vol. 7 pg. 21)
2  Risālah fīmā Ashkala min Khabar Māriyah of al-Mufīd pg. 29
3  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftrā’āt al-Shīʿah pg. 103; al-Ḥuṣūn al-Munīʿah fī Barā’at ʿĀ’ishah al-Ṣiddīqah pg.
54; al-Fatḥ al-Anʿam fī Barā’at ʿĀ’ishah wa Maryam of ʿAlī Aḥmad al-ʿĀl al-Taḥṭāwī pg. 130
4  Sūrah al-Ḥujurāt: 6

153
 is not yours. He is Jurayḥ al-Qibṭi’s son. He enters upon her every day.”
Rasūlullāh H became angry and instructed Amīr al-Mu’minīn I,

“Take this sword and bring me Jurayḥ’s head.” … until Allah, the Mighty and
Majestic, revealed, ‘ you who have believed, if there comes to you a disobedient
one with information, investigate…’”1,2

Just to highlight what we have mentioned now that the Rawāfiḍ’s methodology is
to insert corrupt additions to ṣaḥīḥ narrations, we will present a ṣaḥīḥ narration
from the books of the Ahl al-Sunnah and see how the Rawāfiḍ distort and twist it.

Al-Taḥṭāwī reports from the chain of ʿAbd al-Rahman ibn Ṣāliḥ al-Azdī al-Kūfī
while al-Bazzār, Abū Nuʿaym, Ibn ʿAsākir and al-Ḍiyā’ al-Maqdisī3 report from
the chain of Abū Kurayb Muḥammad ibn al-ʿAlā’ al-Hamdānī; all from Yūnus ibn
Bukayr from Muḥammad ibn Isḥāq from Ibrāhīm ibn Muḥammad ibn ʿAlī ibn Abī
Ṭālib from his father from his grandfather ʿAlī ibn Abī Ṭālib I who said:

‫كان قد تجرؤوا و في رواية كثر أو أكثر على مارية في قبطي ابن عم لها كان يزورها و يختلف إليها فقال لي‬
‫ الحديث‬... ‫رسول الله صلى الله عليه و سلم خذ هذا السيف فانطلق فإن وجدته عندها فاقتله‬

They mustered the pluck – in a narration: they overstepped – to accuse

Māriyah with a Qibṭī, her cousin. He would visit her and be in and out of
her house. Rasūlullāh H told me, “Take this sword and proceed. If you
find him by her, kill him…”4

1  Vol. 2 pg. 318, 319

2  Al-Burhān fī Tafsīr al-Qur’ān of al-Baḥrānī vol. 13 pg. 138; Tafsīr Nūr al-Thaqalayn of al-Ḥuwayzī, vol. 5
pg. 81; Biḥār al-Anwār vol. 22 pg. 153, 154
3  Muḥammad ibn ʿAbd al-Wāḥid ibn Aḥmad, Abū ʿAbd Allah al-Maqdisī al-Ḥambalī. The Shaykh, Imām,
Ḥāfiẓ and Ḥujjah. He was born in 569 A.H. He mastered many sciences. He disapproved (declared
majrūḥ) and approved (declared ʿādil), validated (declared ṣaḥīḥ) and invalidated (declared weak)
with honesty and truthfulness. Some of his works are: Faḍā’il al-Aʿmāl and al-Aḥādīth al-Mukhtārah. He
passed away in 643 A.H. (Siyar Aʿlām al-Nubalā’ vol. 23 pg. 126; Shadharāt al-Dhahab vol. 5 pg. 223)
4  Sharḥ Mushkil al-Āthār Ḥadīth: 4953; Musnad al-Bazzār vol. 2 pg. 237 Ḥadīth: 634; al-Aḥādīth al-
Mukhtārah Ḥadīth: 735; Ḥilyat al-Awliyā’ vol. 3 pg. 177, 178. Al-Maqdisī says, “It has a shāhid in Ṣaḥīḥ
Muslim from the tradition of Anas very similar to it.” Al-Albānī declared it ṣaḥīḥ in Silsilat al-Aḥādīth
al-Ṣaḥīḥah Ḥadīth: 1904

154
There is no mention in this ḥadīth of Sayyidah ʿĀ’ishah J. So the neutral
fair-minded seeker of knowledge may see how the Rawāfiḍ have distorted this
narration and added spice to it. This ḥadīth exists in reference to the hypocrites,
not Sayyidah ʿĀ’ishah J.

The munāfiqīn were the ones who were spreading slanders against Sayyidah
Māriyah J but Allah E exonerated her. They did this to cast accusations
against Rasūlullāh H just as the leader of nifāq ʿAbd Allah ibn Ubayy1 had
done before with Sayyidah ʿĀ’ishah J, and Allah E exonerated her. Those
who believe in Rasūlullāh H and respect him will not regard the wives
of Rasūlullāh H as slanderers especially after Sayyidah ʿĀ’ishah’s J

innocence was revealed in the Qur’ān which will be recited in the four corners of
the world till the Day of Qiyāmah. Every believer believes in her innocence, virtue,
lofty status, and the verses of the Qur’ān which were revealed in her regard. No
one will slander her except a zindīq (heretic) who harbours rancour in his heart
for Rasūlullāh H, his family, and Companions.2

A few implications of the Rawāfiḍ emphasising this incident:

1. Sayyidah ʿĀ’ishah J remained accused of adultery according to the

Rawāfiḍ since the ten verses were not revealed in her innocence, but rather
were revealed to exonerate Sayyidah Māriyah J from the slander of
the former, as claimed by them.

2. Disparagement of Rasūlullāh H to a greater extent since Sayyidah

ʿĀ’ishah J remained in his wedlock for 6 years thereafter and he

1  ʿAbd Allah ibn Ubayy ibn Mālik, Abū al-Ḥubāb, well known as Ibn al-Salūl. He was the head of the
munāfiqīn in the golden era of Islam. He was the leader of the Khazraj at the end of their ignorance.
He outwardly accepted Islam after the Battle of Badr to hide his true colours. In the Battle of Uḥud, he
withdrew with 300 men. He died in 9 A.H. (al-Aʿlām vol. 4 pg. 65)
2  Al-Intiṣār li Kitāb al-ʿAzīz al-Jabbār wa li al-Ṣaḥābah al-Akhyār ʿalā Aʿdā’ihim al-Ashrār of Rabīʿ al-Madkhalī
pg. 396, 397

155
 passed away in her home. This is a filthy slander from the wicked against
Rasūlullāh’s H honour, nobility, prophethood, and manhood since
a person with an iota of manhood and decency will not keep a woman,
who has been accused of adultery and whose innocence is not proven, in
his wedlock. This is the outcome of the Rawāfiḍ’s slander and this is her
condition according to them. Can there be a more horrible defamation of
Rasūlullāh’s H honour?

3. The wicked do not stop here but go on to accuse Sayyidah ʿĀ’ishah J

of slandering Sayyidah Māriyah J of adultery to demonstrate to the
world that the house of Rasūlullāh H – which is the purest house
on the face of the earth – is actually the worst house which houses the
most immoral women. Evil indeed is what they slander with. Allah E
announced regarding Rasūlullāh’s H wives:

‫َيا نِ َسآ َء ال َّنبِ ِّي َل ْست َُّن َك َأ َح ٍد ِّم َن الن َِّسا ِٓء‬

O wives of the Prophet, you are not like anyone among women.1

Therefore, they are the most superior women in character and piety. Allah
E also titled them as Ummahāt al-Mu’minīn to honour them. Allah
E declares:

ُ ‫لى بِا ْل ُمؤْ ِمنِ ْي َن ِم ْن َأ ُنف ِس ِه ْم َو َأزْ َو‬

‫اج ُه ُأ َّم َهات ُُه ْم‬ َ
ٰ ‫ال َّنبِ ُّي أ ْو‬

The Prophet is more worthy of the believers than themselves, and his wives are [in
the position of] their mothers.2

Allah E says in their regard:

1  Sūrah al-Aḥzāb: 32
2  Sūrah al-Aḥzāb: 6

156
 ِ ‫َيا َأ ُّي َها ال َّنبِ ُّي ُق ْل لأِّ َ زْ َو‬
ً ‫اج َك إِنْ ُك ْنت َُّن ُت ِر ْد َن ا ْل َح َيا َة الدُّ ْن َيا َو ِز ْي َنت ََها َفت ََعا َل ْي َن ُأ َمت ِّْع ُك َّن َو ُأ َس ِّر ْح ُك َّن َس َر‬
‫احا‬
‫َات ِم ْن ُك َّن َأ ْج ًرا َع ِظ ْي ًما‬
ِ ‫َج ِم ْيلاً َوإِنْ ُك ْنت َُّن ُت ِر ْد َن ال ّٰل َه َو َر ُس ْو َل ُه َوالدَّ َار الأْ ٰ ِخ َر َة َفإِ َّن ال ّٰل َه َأ َعدَّ لِ ْل ُم ْح ِسن‬

O Prophet, say to your wives, “If you should desire the worldly life and its adornment,
then come, I will provide for you and give you a gracious release. But if you should
desire Allah and His Messenger and the home of the Hereafter - then indeed, Allah
has prepared for the doers of good among you a great reward.”1

When Rasūlullāh H presented this choice to them, each one of them

chose Allah, His Messenger, and the Life of the Hereafter and the first
of them was none other than Sayyidah ʿĀ’ishah J. This lofty honour
of being the pure and noble wives of Rasūlullāh H has angered
the Rawāfiḍ and they do not acknowledge this. Additionally, Rasūlullāh
H has mentioned many virtues of Sayyidah ʿĀ’ishah J. He
affirmed that her superiority over other women is like the superiority of
tharīd over all other foods. Her merits are numerous. She was the most
knowledgeable women of the universe. The Ṣaḥābah J would venerate
her and acknowledge her scholastic rank. They would come to her when
faced with any difficulty in understanding the ḥadīth or when they had
disputes. They would have the utmost reliance and trust on her traditions
from Rasūlullāh H.2

1  Sūrah al-Aḥzāb: 28, 29

2  Excerpt from an article of Shaykh Rabīʿ ibn Hādī al-Madkhalī titled al-Mahdī bayn Ahl al-Sunnah wa
al-Rawāfiḍ

157
158
Accusation: Sayyidah ʿĀ’ishah commanded Sayyidunā Bilāl to put
Abū Bakr forward for ṣalāh1

Nabī H instructed:

‫مروا أبا بكر فليصل بالناس‬

Command Abū Bakr to lead the people in ṣalāh.2

In compliance, the people put him forward for ṣalāh. However, the Rawāfiḍ do
not believe that Rasūlullāh H gave such an instruction. They believe that
Sayyidah ʿĀ’ishah J was the one who commanded Sayyidunā Bilāl I to put
Sayyidunā Abū Bakr I ahead of everyone.

Ibn Taymiyyah says:

‫فيقول هؤالء الكذابين إن بالال لما أذن أمرته عائشة أن يقدم أبا بكر كذب واضح لم تأمره عائشة أن يقدم‬
‫أبا بكر و ال تأمره بشيء و ال أخذ بالل ذلك عنها بل هو الذي آذنه بالصالة و قال النبي صلى الله عليه و‬
‫سلم كلم من حضره لبالل و غيره مروا أبا بكر فليصل بالناس فلم يخص عائشة بالخطاب و ال سمع ذلك‬
‫بالل منها‬

These liars claim that when Bilāl called out the adhān, ʿĀ’ishah instructed
him to put Abū Bakr ahead. This is a blatant lie. ʿĀ’ishah did not give him
such an instruction. In fact she did not instruct him at all, and Bilāl did
not take this instruction from her. In fact, he informed Rasūlullāh H
of ṣalāh and Nabī H said to all those present—Bilāl and others,
“Command Abū Bakr to lead the people in ṣalāh.” Rasūlullāh H did
not address ʿĀ’ishah alone, nor did Bilāl hear this command from her.3

They should be asked: Do you have any reliable isnād for your claim? Or is it
only recorded in the books of the Rawāfiḍ who are renowned for deception and

1  Minhāj al-Karāmah of al-Ḥillī pg. 188.

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 664; Ṣaḥīḥ Muslim Ḥadīth: 418.
3  Minhāj al-Sunnah al-Nabawiyyah vol. 8 pg. 569.

159
falsehood? Furthermore, this claim is ludicrous for it suggests that Sayyidunā
Abū Bakr I only led one ṣalāh. It is well-known that he — with Rasūlullāh’s
H permission and appointment — continued leading them in ṣalāh until
Rasūlullāh H passed away. This appointment of Sayyidunā al-Ṣiddīq I
is mutawātir and established in the Ṣiḥāḥ1, Sunan,2 and Masānīd3 from more than
one narration.4 Al-Bukhārī, Muslim, Ibn Khuzaymah5, Ibn Ḥibbān, and other
authors of Ṣaḥīḥ have narrated from Abū Mūsā al-Ashʿarī I:

‫مرض النبي صلى الله عليه و سلم فاشتد مرضه فقال مروا أبا بكر فليصل بالناس فقالت عائشة يا رسول‬
‫الله إن أبا بكر رجل رقيق متى يقم مقامك ال يستطيع أن يصلي بالناس فقال مري أبا بكر فليصل بالناس‬
‫فإنكن صواحب يوسف‬

Rasūlullāh H fell ill and his illness intensified. He thus instructed,

“Command Abū Bakr to lead the people in ṣalāh.”

ʿĀ’ishah submitted, “O Messenger of Allah! Abū Bakr is a very soft person.

When he will stand at your place, he will not be able to lead the people in
ṣalāh.”

Rasūlullāh H said, “Instruct Abū Bakr to lead the ṣalāh. You are just
like the women of Yūsuf.”6

It appears in the tradition of Sayyidunā Anas I in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ

Muslim:

1  Plural of Ṣaḥīḥ – referring to inter alia books like Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
2  Plural of Sunnah – referring to inter alia books like Sunan al-Tirmidhī, Sunan Abī Dāwūd, Sunan Ibn
Mājah and Sunan al-Nasa’ī.
3  Plural of Musnad – referring to inter alia books like Musnad Aḥmad, Musnad Abī Yaʿlā etc.
4  Ṣaḥīḥ al-Bukhārī Ḥadīth: 664; Ṣaḥīḥ Muslim Ḥadīth: 418.
5  Muḥammad ibn Isḥāq ibn Khuzaymah, Abū Bakr al-Naysābūrī, the Ḥāfiẓ, Ḥujjah and Faqīh. He is
the Imām of the scholars. He was born in 223 A.H. He mastered various sciences to the extent that he
became proverbial. Some of his works are: Ṣaḥīḥ Ibn Khuzaymah and al-Tawḥīd. He passed away in 311
A.H. (Siyar Aʿlām al-Nubalā’ vol. 14 pg. 365; Ṭabaqāt al-Shāfiʿiyyah vol. 3 pg. 109).
6  Ṣaḥīḥ al-Bukhārī Ḥadīth: 678; Ṣaḥīḥ Muslim Ḥadīth: 420.

160
 ‫أنه أومأ إلى أبي بكر أن يتقدم فيصلي بهم الصالة اآلخرة التي هي آخر صالة صالها المسلمون في حياة‬
‫النبي صلى الله عليه و سلم‬

He gestured to Abū Bakr to go ahead and lead them in the last ṣalāh, the final
ṣalāh performed by the Muslims in the lifetime of Rasūlullāh H.1

Here, he gestured to him either during ṣalāh or prior to it. In the beginning, he
sent messengers to him commanding him to lead the ṣalāh. Sayyidah ʿĀ’ishah
J was not the one who conveyed his message to her father as suggested by
the Rawāfiḍ.

The reality is that Umm al-Mu’minīn Sayyidah ʿĀ’ishah J suggested to

Rasūlullāh H to relieve Sayyidunā Abū Bakr I of leading the ṣalāh. It
appears in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim from her:

‫لقد راجعت رسول الله صلى الله عليه و سلم في ذلك و ما حملني على كثرة مراجعته إال أنه لم يقع في‬
‫قلبي أن يحب الناس بعده رجال قام مقامه أبدا و إال أني كنت أرى أنه لن يقوم أحد مقامه إال تشاءم الناس‬
‫به فأردت أن يعدل ذلك رسول الله صلى الله عليه و سلم عن أبي بكر‬

I requested Rasūlullāh H in this regard [to relieve him from

performing the ṣalāh]. Nothing prompted me to request him except that I
never thought in my heart that people will ever love a man after him who
stood at his place. On the contrary, I used to imagine that none will stand
at his place except that people will be pessimistic about him. Therefore, I
wanted Rasūlullāh H to avert this from Abū Bakr.2,3

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 681; Ṣaḥīḥ Muslim Ḥadīth: 419; Ṣaḥīḥ Ibn Khuzaymah Ḥadīth: 1616; Ṣaḥīḥ Ibn
Ḥibbān Ḥadīth: 2120.
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4445; Ṣaḥīḥ Muslim Ḥadīth: 418.
3  Ummunā ʿĀ’ishah Malakat al-ʿAfāf of Amīn Nuʿmān al-Ṣalāḥī.

161
162
Accusation: Sayyidah ʿĀ’ishah never appreciated the favours of Allah
and loved eating

They have relied on many strange narrations for this slander, which do not meet
the criteria for acceptance. We will first quote these narrations and thereafter
highlight the criticism thereof.

a. The narration of Abū al-Ashras — from Sharīk — from Jaʿfar ibn

Muḥammad — from his father — from his forefathers:

‫مر رسول الله صلى الله عليه و سلم على كسرة ملقاة فقال يا حميراء أحسني جوار نعم الله عليك فبالخبز‬
‫أنزل الله المطر و بالخبز أنبت النبات و بالخبز صمنا و صلينا و حججنا و جاهدنا و لوال الخبز ما عبد‬
‫الله في األرض‬

Rasūlullāh H passed by a piece of bread which was just thrown. He

said, “O Ḥumayrā’! Appreciate the favours of Allah upon you. It is owing to
bread, that Allah sends rain; owing to bread, He makes vegetation grow; and
owing to bread we fast, perform ṣalāh, perform ḥajj, and wage jihād. Had it
not been for bread, Allah would not have been worshipped on earth.”

Abū al-Ashras al-Kūfī

Ḥāfiẓ al-Dhahabī states, “Abū al-Ashras al-Kūfī: Ibn Ḥibbān says, “He
narrated from Sharīk fabrications which Sharīk never ever narrated. It is
not permissible to record them in books except to apprise people of their
falsehood.”1

b. The narration of Khālid ibn Ismāʿīl — from Hishām ibn ʿUrwah — from his
father — from ʿĀ’ishah:

‫أن النبي صلى الله عليه و سلم دخل فرأى كسرة ملقاة فقال يا عائشة أكرمي جوار نعم الله فإنها قلما‬
‫انكشفت عن أهل بيت فكانت فيهم‬

1  Mīzān al-Iʿtidāl vol. 4 pg. 492

163
 Rasūlullāh H saw a thrown piece of bread. He said, “O ʿĀ’ishah!
Appreciate the favours of Allah because it is very seldom that it is snatched
from a household, except that they possessed it earlier.”

Khālid ibn Ismāʿīl Abū al-Walīd al-Makhzūmī

Ibn ʿAdī says: “Khālid ibn Ismāʿīl Abū al-Walīd al-Makhzūmī fabricates
ḥadīth upon reliable Muslims.” He then said, “This ḥadīth has been
also narrated from al-Zuhrī from ʿUrwah from ʿĀ’ishah. Al-Walīd ibn
Muḥammad al-Mūqirī narrated it from al-Zuhrī and he is worse than
Khālid ibn Ismāʿīl.”1

c. It is reported that Sayyidah ʿĀ’ishah J said:

‫رآني رسول الله صلى الله عليه و آله و قد أكلت في اليوم مرتين فقال يا عائشة أما تحبين أن يكون لك‬
‫ضعل إال جوفك األكل في اليوم مرتين من اإلسراف و الله ال يحب المسرفين‬

Rasūlullāh H saw me after I had eaten twice in a day. He said, “O

ʿĀ’ishah! Do you not desire that you have any work besides your stomach?
Eating twice a day is from al-isrāf (wastage) and Allah does not love those
who waste.”

Imām al-Bayhaqī has recorded this in Dalā’il al-Nubuwwah and said, “There
is ḍuʿf in it.”

This is because Abū ʿAbd al-Rahman al-Sulamī and Ibn Lahīʿah are present
in the sanad. Coupled with its severe ḍuʿf, it contradicts the authentic
aḥādīth which mention the scarcity of food in the homes of Rasūlullāh
H.2

1  Al-Kāmil fī al-Duʿafā’ vol. 3 pg. 42

2  Article: Ummunā ʿĀ’ishah Malakat al-ʿAfāf of Fadwā al-Ṣādiq Bankīrān (unpublished article).

164
 Accusation: Sayyidah ʿĀ’ishah wailed over Abū Bakr

It is reported on the authority of Saʿīd ibn al-Musayyab V:

‫لما توفي أبو بكر رحمه الله أقامت عليه عائشة بالنوح فأقبل عمر بن الخطاب حتى قام ببابها فنهاهن عن‬
‫البكاء على أبي بكر فأبين أن ينتهين فقال عمر لهشام بن الوليد ادخل فأخرج إلي ابنة أبي قحافة أخت أبي‬
‫بكر فقالت عائشة لهشام حين سمعت ذلك من عمر إني أحرج عليك بيتي فقال عمر لهشام ادخل فقد‬
‫أذنت لك فدخل هشام فأخرج أم فروة أخت أبي بكر إلى عمر فعالها بالدرة فضربها ضربات فتفرق النوح‬
‫حين سمعوا ذلك‬

When Abū Bakr I passed away, ʿĀ’ishah organised wailers to wail over
him. ʿUmar ibn al-Khaṭṭāb came and stood at her door and forbade them
from crying over Abū Bakr. However, they refused to stop. Thus, ʿUmar
told Hishām ibn al-Walīd, “Enter and remove Abū Quḥāfah’s daughter, Abū
Bakr’s sister.” When ʿĀ’ishah heard this form ʿUmar, she said to Hishām,
“I forbid you to enter my house.” ʿUmar thus told Hishām, “Enter as she
has given you permission.” Accordingly, Hishām entered and took Umm
Farwah, Abū Bakr’s sister, to ʿUmar. He took out his whip for her and gave
her a few lashes. Hearing this, the wailers dispersed.

Answer
This narration has a broken chian and is from the marāsīl (plural of mursal: where
one or more links of the chain of narrators have been omitted) of Ibn al-Musayyab,
and thus cannot serve as proof. Al-Ṭabarī reported it from Yūsuf ibn ʿAbd al-Aʿlā
al-Ṣadafī who says: Ibn Wahb informed us saying that Yūnus ibn Yazīd informed
them from Ibn Shihāb who said that Saʿīd ibn al-Musayyab narrated to him.1

Saʿīd ibn al-Musayyab was only born in the second of the Khilāfah of Sayyidunā
ʿUmar I, or the fourth year as some have said,2 and thus did not personally
witness this event. Therefore the actual person who related this event is unknown
and it thus holds no weight.

1  Tārīkh al-Ṭabarī vol. 3 pg. 423

2  Siyar Aʿlaām al-Nubalā’ vol. 4, biography of Saʿīd ibn al-Musayyab.

165
166
Accusation: The Shīʿah label her as al-mutabarrijah (one who adorns
herself when leaving the home)

They use a false ḥadīth as proof alleging that Nabī H said to Sayyidah
ʿĀ’ishah J:

‫بلى يا حميراء قد خالفت أمري أشد الخالف و ايم الله لتخالفين قولي هذا و لتعصينه و لتخرجين متبرجة‬

Indeed, O Ḥumayrā’! You opposed my command in the most awful way. By

Allah’s oath! You will oppose this command of mine, disobey it, and leave
(your home) after adorning yourself.

This ḥadīth is documented in the books Irshād al-Qulūb of al-Daylamī and Kashf
al-Yaqīn of al-Ḥillī.

Answer
This ḥadīth has no isnād. The book Irshād al-Qulūb ilā al-Ṣawāb has been authored
by Ḥasan ibn Abī al-Ḥasan al-Daylamī1 who lived during the eighth century. He is
a Shīʿī as clarified by Ismāʿīl Bāshā2 in Hadyat al-ʿĀrifīn and Īḍāḥ al-Maknūn3. Most
probably he is one of the extremists taking into consideration this narration
which is in direct conflict with the Qur’ān and Sunnah by every standard.

The book Kashf al-Yaqīn is written by Ibn Muṭahhar al-Ḥillī, Abū Manṣūr al-Ḥasan
ibn Yūsuf, the Shīʿī Imāmī. He died in 726 A.H.4 He is extreme in Shī’ism, and corrupt
in belief. Coupled with this, he was devoted to authoring books on the Shīʿī creed.5

1  Ḥasan ibn Muḥammad, Abū Muḥammad al-Daylamī, the Shīʿī orator. Irshād al-Qulūb and Ghurar al-
Akhbār wa Durar al-Āthār are some of his books. (Hadyat al-ʿĀrifīn vol. 5 pg. 287)
2  Ismāʿīl ibn Muḥammad Amīn ibn Mīr Salīm, al-Bābānī al-Baghdādī. The renowned ʿĀlim, Author,
Historian, and expert of books and their authors. Some of his books are Hadyat al-ʿĀrifīn and Īḍāḥ al-
Maknūn fī al-Dhayl ʿalā Kashf al-Ẓunūn. He passed away in 1339 A.H. (al-Aʿlām vol. 1 pg. 326)
3  Īḍāḥ al-Maknūn fī al-Dhayl ʿalā Kashf al-Ẓunūn vol. 1 pg. 62
4  Īḍāḥ al-Maknūn vol. 1 pg. 10
5  Among his books are: al-Tanāsub bayn al-Ashʿariyyah wa al-Sūfisṭā’iyyah, al-Jawhar al-Naḍīd fī Sharḥ
al-Tajrīd fī al-Manṭiq, al-Ḥādī ʿAshar fī ʿIlm al-Kalām, Mukhtalaf al-Shīʿah fī Aḥkām al-Sharīʿah, Minhāj al-
Istiqāmah fī Ithbāt al-Imāmah and al-Dalā’il al-Burhāniyyah fī Taṣḥīḥ al-Ḥaḍrah al-Gharwiyyah

167
168
Accusation: Ibn ʿAbbās composed famous couplets condemning
Sayyidah ʿĀ’ishah

They are:

‫لك التسع من الثمن و بالكل تصرفت‬ ‫تجملت تبغلت و لو عشت تفيلت‬

You rode a camel, you rode a mule and had you lived longer, you would have
ridden an elephant1. You have a ninth of eighth and you took everything.2

Answer
These two couplets attempt to portray Sayyidunā Ibn ʿAbbās I as one who
abhorred and detested Sayyidah ʿĀ’ishah J and is incongruous with the
attitude of Sayyidunā Ibn ʿAbbās L as reported in ṣaḥīḥ narrations. It is further
contradicted by the praise he mentioned in her favour at her demise. He said to
her during her final illness:

‫فأنت بخير إن شاء الله زوجة رسول الله صلى الله عليه و آله و سلم و لم يتزوج بكرا غيرك و نزل عذرك‬
‫من السماء‬

You are upon goodness, in shā Allāh; [you are] the wife of Rasūlullāh
H, he never married a virgin besides you, and your innocence was
revealed from the sky.3

‫يا أم المؤمنين إن الله عز و جل قد أعاذك من النار كنت أول امرأة نزل عذرها من السماء‬

O mother of the believers! Indeed Allah, the Mighty and Majestic, has saved
you from Hell. You are the first woman whose innocence was revealed
from the sky.4

1  You rode a camel, you rode a mule, and had you lived longer, you would have ridden an elephant to
wage war and stir up fitnah.
2  Thumma Ihtadayt of Muḥammad al-Tījānī pg. 166
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4753
4  Faḍā’il al-Ṣaḥābah of Aḥmad vol. 2 pg. 872

169
 ‫يا أم المؤمنين تقدمين على فرط صدق على رسول الله صلى الله عليه و سلم و على أبي بكر‬

O mother of the believers! You are approaching a promising precedent1 of

honour, Rasūlullāh H and Abū Bakr.2

During his debate with the Khawārij whom Sayyidunā ʿAlī ibn Abī Ṭālib I

fought, he protested against them saying:

‫و أما قولكم قاتل و لم يسب و لم يغنم أفتسبون أمكم عائشة تستحلون منها ما تستحلون من غيرها و هي‬
‫أمكم فإن قلتم إنا نستحل منها ما نستحل من غيرها فقد كفرتم و إن قلتم ليست بأمنا فقد كفرتم ألن الله‬
‫تعالى يقول فأنتم بيت ضاللتين فأتوا منها بمخرج أفخرجت من هذه قالوا نعم‬

With regards to your statement, “He fought them and did not take captives
nor took booty;” will you imprison your mother, ʿĀ’ishah? Will you regard
her as lawful just like you regard other women as lawful, whereas she is
your mother? If you say: we regard her as lawful just like we regard others
as lawful; then you have committed kufr. And if you say: she is not our
mother; then you have committed kufr because Allah E declares:

ُ ‫لى بِا ْل ُمؤْ ِمنِ ْي َن ِم ْن َأ ُنف ِس ِه ْم َو َأزْ َو‬

‫اج ُه ُأ َّم َهات ُُه ْم‬ َ
ٰ ‫ال َّنبِ ُّي أ ْو‬

The Prophet is more worthy of the believers than themselves, and his wives
are [in the position of] their mothers.3

As a result, you have between two deviances. So make a way out of them.
Are you leaving this?”

1  Al-Faraṭ: one who goes ahead of the group and prepares for them what they will need. Here it refers
to a mutaqaddim (precedent) with reward and intercession. (Muqaddamah Fatḥ al-Bārī pg. 166)
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3771. Al-ʿAynī says, “Its conformity with the heading is that Ibn ʿAbbās L
unequivocally determined ʿĀ’ishah’s entry into Jannah and this cannot be determined without tawqīf
(categorical evidence). Hence, this is a great accolade.” (ʿUmdat al-Qārī vol. 16 pg. 251)
3  Sūrah al-Aḥzāb: 6

170
 They replied in the affirmative.1

These couplets only serve as proof in the imaginative mind of al-Tījānī.

1  Al-Sunan al-Kubrā vol. 5 pg. 165 Ḥadīth: 8575; al-Ṭabarānī vol. 10 pg. 257 Ḥadīth: 10598; al-Mustadrak
vol. 2 pg. 164; Sunan al-Bayhaqī vol. 8 pg. 179 Ḥadīth: 17186. Ibn Taymiyyah has declared its isnād as
ṣaḥīḥ in Minhāj al-Sunnah vol. 8 pg. 530. Al-Haythamī says in Majmaʿ al-Zawā’id vol. 6 pg. 242, “His
narrators are the narrators of al-Ṣaḥīḥ.” Al-Wādiʿī has declared it ḥasan in al-Ṣaḥīḥ al-Musnad Ḥadīth:
711

171
172
 Commonly raised misconceptions about Sayyidah ʿĀ’ishah

ِ ‫اه ٌق َو َل ُك ُم ا ْل َو ْي ُل ِم َّما ت‬
َ ‫َص ُف‬
‫ون‬ ِ ‫اطلِ َف َيدْ َم ُغ ُه َفإِ َذا ُه َو َز‬
ِ ‫َب ْل َنق ِْذ ُف بِا ْل َحقِّ َع َلى ا ْل َب‬

Rather, We dash the truth upon falsehood, and it destroys it, and thereupon it
departs. And for you is destruction from that which you describe.1

Introduction

Warning against being trapped in the quagmire of misconceptions

Before getting into this discussion, it would be appropriate to define a shubhah
(misconception).

Al-shubhah lexically means:

‫االلتباس و االختالط‬

Confusion or misunderstanding

‫شبه عليه األمر تشبيها‬

It was confused for him

The plural of it is shubah and shubuhāt.2

The technical meaning is:

‫التباس الحق بالباطل و اختالطه حتى ال يتبين‬

Confusing the truth with falsehood to the extent that the truth is not clear.3

1  Sūrah al-Ambiyā’: 18
2  Tahdhīb al-Lughah of al-Azharī vol. 6 pg. 59; Lisān al-ʿArab vol. 13 pg. 503; Tāj al-ʿUrūs vol. 36 pg. 411
3  Al-Taʿrīfāt of al-Jurjānī pg. 124; Anīs al-Fuqahā’ of al-Qūnawī pg. 105; Muʿjam Lughat al-Fuqahā’ of
Muḥammad Qalʿījī and Ḥāmid Qanībī pg. 257

173
Some have said:

‫هي ما يشبه الثابت و ليس بثابت‬

It is something that resembles thābit (established) but is not thābit.1

Ibn al-Qayyim has defined it as:

‫الشبهة وارد يرد على القلب يحول بينه و بين انكشاف الحق‬

Al-shubhah: An occurrence that covers the heart which becomes a barrier

between it and the manifestation of the truth.2

Misconceptions are one of the two types of fitnah which affect the hearts. Two
fitnahs affect the heart: the fitnah of shubhah (misconception) and the fitnah of
shahwah (passion). However, the former is more dangerous for when it envelopes
the heart, then very seldom anyone is saved from it. It is concerning this that Ibn
al-Qayyim says:

‫القلب يتوارده جيشان من الباطل جيش شهوات الغي و جيش شبهات الباطل فأيما قلب صغا إليها و ركن‬
‫إليها تشربها و امتأل بها فينضح لسانه و جوارحه بموجبها فإن أشرب شبهات الباطل تفجرت على لسانه‬
‫الشكوك و الشبهات و اإليرادات فيظن الجاهل أن ذلك لسعة علمه و إنما ذلك من عدم علمه و يقينه‬

Two armies of falsehood attack the heart, viz. the army of corrupt passions
and the army of false misconceptions. To whichever the heart inclines and
leans towards, it seizes it and occupies it. Accordingly, his tongue and limbs
flow according to its demands. If it is occupied by false misconceptions,
then doubts, misunderstandings, and objections flow from his tongue
making the ignorant person think that this is due to his vast knowledge
whereas this is due to his lack of knowledge and conviction.3

1  Badā’iʿ al-Ṣanā’iʿ of al-Kāsānī vol. 7 pg. 36; Durar al-Aḥkām of Mullā Khusrū vol. 2 pg. 64; al-Durr al-
Mukhtār of Ibn ʿĀbidīn vol. 4 pg. 23; al-Mawsūʿah al-Fiqhiyyah al-Kuwaytiyyah vol. 24 pg. 25
2  Miftāḥ Dār al-Saʿādah of Ibn al-Qayyim vol. 1 pg. 140
3  Miftāḥ Dār al-Saʿādah vol. 1 pg. 140

174
He also says:

‫قال لي شيخ اإلسالم و قد جعلت أورد عليه إيرادا بعد أيراد ال تجعل قلبك لإليرادات و الشبهات مثل‬
‫السفنجة فيتشربها فال ينضح إال بها و لكن اجعله كالزجاجة المصمتة تمر الشبهات بظاهرها و ال تستقر‬
‫فيها فيراها بصفائه و يدفعها بصالبته و إال فإذا أشربت قلبك كل شبهة تمر عليها صار مقرا للشبهات أو كما‬
‫قال فما أعلم أني انتفعت بوصية في دفع الشبهات كانتفاعي بذلك‬

Ibn Taymiyyah said to me after I began posing objection after objection

to him, “Do not make your heart like a sponge for objections and
misconceptions that absorbs them and only releases them. Rather, make
it like a solid glass, which allows doubts to pass by its exterior, but they do
not remain in its interior. So you can see it with its clarity and remove it
with its firmness. Otherwise, if your heart absorbs every doubt that passes
it, it will become a station for misconceptions;” or so he said. I do not know
if I benefitted from any advice in removing doubts the way I benefitted
from this.1

This is the dangerous degree of misconception. Accordingly, our predecessors

made a concerted effort to remain far from them and from gatherings which
create such doubts. It appears in the book al-Sunnah of ʿAbd Allah ibn Aḥmad:

‫دخل رجالن من أصحاب األهواء على محمد بن سيرين فقاال يا أبا بكر نحدثك بحديث قال ال قاال فنقرأ‬
‫عليك آية من كتاب الله عز و جل قال ال لتقومان عني أو ألقومن قال فقام الرجالن فخرجا فقال بعض‬
‫القوم يا أبا بكر ما كان عليك أن يقرأ آية من كتاب الله عز و جل فقال محمد بن سيرين إني خشيت أن يقرأ‬
‫آية علي فيحرفانها فيقر ذلك في قلبي‬

Two men with deviated ideologies entered the presence of Muḥammad ibn
Sīrīn.

They said, “O Abū Bakr, may we narrate to you a ḥadīth?”

He said, “No.”

“Then allow us to recite a verse of the book of Allah, the Mighty and
Majestic,” they submitted.

1  Ibid

175
 “No,” he retorted, “either you leave my presence or I will definitely
leave.”

The men thus stood up and left.

Someone enquired, “O Abū Bakr, what was wrong with them reciting a
verse of the Book of Allah, the Mighty and Majestic.”

Muḥammad ibn Sīrīn explained, “I feared that they will recite a verse to
me and distort it, and it will be fixed in my heart like that.”1

Therefore, it is mandatory upon every Muslim to protect his dīn from doubts.
He should not listen to them nor should he sit in gatherings where they are
mentioned. We have been commanded to abstain from places of fitnah, especially
the fitnah of misconceptions as it is a thief [of our belief].

The enemies exhaust themselves day and night to plan and plot against this
dīn and its adherents. One of their sinister plots is inventing doubts in order to
trap Muslims who are weak in knowledge and insight. The reason behind doubts
are two: lack of knowledge or deficiency of insight. The one who is grounded in
knowledge and has insight is saved from doubts.

The Rawāfiḍ are notorious for creating misconceptions and are masters in this
field. They invent baseless allegations against the noble Ṣaḥābah M. Their
special focus has been on the Ummahāt al-Mu’minīn, especially Sayyidah ʿĀ’ishah
J. They have dug up many misconceptions about her and have levelled
numerous allegations against her pure personl;aity. Nonetheless, the ʿUlamā’
of the Ahl al-Sunnah are on guard. They recognise their plots and reveal their
schemes. There is no misconception, big or small, except that the Ahl al-Sunnah
have dealt with it by answering it and proving its falsehood.

َ ‫ور ُه َو َل ْو َك ِر َه ا ْل َك ِاف ُر‬

‫ون‬ ِ ‫ور ال ّٰل ِه بِ َأ ْف َو‬
َ ‫اه ِه ْم َو َي ْأ َبى ال ّٰل ُه إِلاَّ َأن ُيتِ َّم ُن‬ َ ‫ون َأن ُي ْط ِفئُوا ُن‬
َ ُ‫ُي ِريد‬

1  Al-Sunnah vol. 1 pg. 133; al-Qadr of al-Faryābī pg. 215

176
 They want to extinguish the light of Allah with their mouths, but Allah refuses
except to perfect His light, although the disbelievers dislike it.

In the upcoming pages, there will be a presentation of famous misconceptions

coupled with an answer to them and an explanation of their falsehood and
baselessness.

َ ‫َص ُف‬
‫ون‬ ِ ‫اطلِ َف َيدْ َم ُغ ُه َفإِ َذا ُه َو َز‬
ِ ‫اه ٌق ۚ َو َل ُك ُم ا ْل َو ْي ُل ِم َّما ت‬ ِ ‫َب ْل َنق ِْذ ُف بِا ْل َحقِّ َع َلى ا ْل َب‬

Rather, We dash the truth upon falsehood, and it destroys it, and thereupon it
departs. And for you is destruction from that which you describe.1

1  Sūrah al-Ambiyā’’: 18

177
Misconceptions about Sayyidah ʿĀ’ishah linked to Rasūlullāh H

Misconception: Sayyidah ʿĀ’ishah behaved inappropriately towards

Rasūlullāh H
The Rawāfiḍ believe that Sayyidah ʿĀ’ishah J would ill-treat Rasūlullāh
H.

Al-Tījānī says:

‫و قد أساءت عائشة إلى رسول الله كثيرا و جرعته الغصص و لكن النبي رؤوف رحيم و أخالقه عالية و‬
‫صبره عميق و كان كثيرا ما يقول لها ألبسك شيطانك يا عائشة و كثيرا ما كان يأسى لتهديد الله لها‬

ʿĀ’ishah on numerous occasions behaved nasty towards Rasūlullāh H

and caused him mortal distress. However, Nabī H is compassionate
and merciful. His character is lofty and his patience is deep. He would
often tell her, “Has your devil possessed you, O ʿĀ’ishah?” he would also be
distressed at many occasions over Allah’s reprimanding her.1

Answer
As for his statement:

ʿĀ’ishah on numerous occasions behaved nasty towards Rasūlullāh H

This is a blatant lie as proven in the books of the Ahl al-Sunnah. They highlight
that Sayyidah ʿĀ’ishah was the most beloved person to Rasūlullāh H.2

People would not send gifts to him except when he was at Sayyidah ʿĀ’ishah’s
J home.3 She was the only wife to enjoy two nights with Rasūlullāh H
to the exclusion of all the other wives.

1  Fas’alū Ahl al-Dhikr of Muḥammad al-Tījānī pg. 75

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3462; Ṣaḥīḥ Muslim Ḥadīth: 2384
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2581; Ṣaḥīḥ Muslim Ḥadīth: 2441

178
With regards to the books of the Shīʿah, they are unreliable. There are replete
with lies. The most suitable example of their abundance of lies is this book and
its like by authors like al-Tījānī, etc. Similarly, his claim:

He would say to her many a time, “Has your devil possessed you O ʿĀ’ishah?”
He would also be distressed at many occasions over Allah’s reprimanding
her.

These too are nothing but lies which he is not ashamed of saying.1

This statement of al-Tījānī is indication to a ḥadīth which appears in Ṣaḥīḥ Muslim

from ʿUrwah ibn al-Zubayr L who narrates that Sayyidah ʿĀ’ishah J, the
wife of Rasūlullāh H, informed him:

‫أن رسول الله صلى الله عليه و سلم خرج من عندها ليال قالت فغرت عليه فجاء فرأى ما أصنع فقال ما لك‬
‫يا عائشة أغرت فقلت و ما لي ال يغار مثلي على مثلك فقال رسول الله صلى الله عليه و سلم أقد جاءك‬
‫شيطانك قالت يا رسول الله أو معي شيطان قال نعم قلت و مع كل إنسان قال نعم قلت و معك يا رسول‬
‫الله قال نعم و لكن ربي أعانني عليه حتى أسلم‬

One night, Rasūlullāh H left her house. She says, “Jealousy over him
seized me. He came and noticed what I was doing so he asked, ‘What is the
matter, O ʿĀ’ishah? Are you jealous?’ I said, ‘Why should someone like me
not be jealous over someone like you.’ Rasūlullāh H said, ‘Has your
shayṭān come to you?’ I said surprisingly, ‘O Messenger of Allah, do I have
a shayṭān?’ ‘Yes,’ he replied, ‘and everyone has.’ I inquired, ‘and also you, O
Messenger of Allah?’ He explained, ‘Yes. However my Rabb has assisted me
over him until he accepted Islam.’”2

This ḥadīth has come with many different wordings, majority of which are not
ṣaḥīḥ.3

1  Kashf al-Jānī Muḥammad al-Tījānī of ʿUthmān al-Khamīs pg. 131

2  Ṣaḥīḥ Muslim Ḥadīth: 2815
3  ʿIlal al-Dāraquṭnī vol. 14 pg. 414; al-Talkhīṣ of Ibn Ḥajar vol. 1 pg. 338

179
The context of the ḥadīth rejects it being used as a criticism against Sayyidah
ʿĀ’ishah J since it deals with having jealousy over Rasūlullāh H and not
intentionally harming him as al-Tījānī falsely asserts.

Maḥmūd Shalbī states:

‫بل إن هذه الغيرة نابعة من شدة حبها لرسول الله صلى الله عليه و سلم فإنها ال تتصور أن يزاحمها في‬
‫حبه أحد من النساء‬

In fact, this jealousy stems from her intense love for Rasūlullāh H. She
could not imagine any woman challenging with her in his love.1

ʿĀ’ishah bint al-Shāṭi’ pronounces:

‫و عائشة رضي الله عنها ال ندعي تجردها من البشرية و ترفعها عن فطرة األنثى فهي كغيرها من النساء‬
‫في ذلك و غيرتها رضي الله عنها لم تكن لتتغلغل في أعماقها بل كانت تقف عند الحدود التي تقضي‬
‫بها قواعد الدين و العدل و لعل ما يبين لنا ذلك ما روي من صور الوفاق الرائع بين الضرائر و تفانيهن في‬
‫إرضاء زوجهن رسول الله صلى الله عليه و سلم‬

We do not claim ʿĀ’ishah’s dispossession of human nature and her

exemption from the intrinsic temperament of women. She is just like other
women in this regard. Her jealousy was not immersed to its depths. Rather,
it would cease at the limits demanded by the principles of religion and
justice. Probably, what clarifies this for us are the narrations of incidents
of splendid compatibility between co-wives and their self-sacrifice in
pleasing their husband, Rasūlullāh H.2

1  Ḥayāt ʿĀ’ishah Umm al-Mu’minīn of Maḥmūd Shalbī pg. 406

2  Tarājim Sayyidāt Bayt al-Nubuwwah of ʿĀ’ishah Bint al-Shāṭi’ pg. 292

180
Misconception: Sayyidah ʿĀ’ishah disrespected Rasūlullāh H

when she said to him, “By Allah, it seems like your Rabb hastens
towards fulfilling your desires.”

The Rawāfiḍ claim that Sayyidah ʿĀʾishah J would behave disrespectfully

towards Rasūlullāh H and that the following statement is an example of
this disrespect:

‫ما أرى ربك إال يسارع في هواك‬

By Allah, It seems like your Rabb hastens towards fulfilling your desires

Al-Shīʿī al-ʿAskarī writes a footnote on this saying:

‫إن في هذا القول طعنا بمنشأ الوحي إذ إن منشأه هوى نفس الرسول صلى الله عليه و آله معاذ الله بل و‬
‫طعن في منزلة الوحي تعالى شأنه عن ذلك‬

This statement is a disparagement of the objective of revelation for it

suggests that its objective is fulfilling Rasūlullāh’s H desires. May
Allah forbid! In fact, this is a criticism of the pedestal of revelation. His
reputation is above this criticism.1

Answer
The narration in its entirety is as follows:

‫كنت أغار من الالتي وهبن أنفسهن لرسول الله صلى الله عليه و سلم فقلت أتهب المرأة نفسها فلما أنزل‬
َ ‫الله تعالى ت ُْر ِجي َم ْن ت ََشا ُٓء ِم ْن ُه َّن َو ُتؤْ ِو ْي إِ َل ْي َك َم ْن ت ََشا ُٓءۖ َو َمنِ ا ْبت ََغ ْي َت ِم َّم ْن َعزَ ْل َت فَلاَ ُجن‬
‫َاح َع َل ْي َك قلت ما‬
‫أرى ربك إال يسارع في هواك‬

I would feel ashamed over those women who gifted themselves to

Rasūlullāh H so I said, “Does a woman gift herself?”

1  Aḥādīth Umm al-Mu’minīn ʿĀʾishah pg. 50

181
 When Allah E revealed:

You, [O Muḥammad], may put aside whom you will of them or take to
yourself whom you will. And any that you desire of those [wives] from
whom you had [temporarily] separated - there is no blame upon you [in
returning her].1

I said, “It seems that your Rabb hastens towards fulfilling your desires.”2

There are two expanations for this:

Firstly, it is imperative to realise that criticising the character of our mother

Sayyidah ʿĀʾishah J is in reality criticising Rasūlullāh H. She was the
most beloved to him, and most certainly this love was primarily due to her
religiousness and character. Rasūlullāh H directed the Muslims to love for
Allah’s sake and hate for Allah’s sake. He would be the first to practice this. So
had she possessed bad character—as the Shīʿah claim—he would have hated her
and not loved her. Moreover, how could she have these evil attributes when Allah
E has declared her as Rasūlullāh’s H zawj (wife)? The word al-zawj
demonstrates similarity and closeness.

Ibn Manẓūr says:

‫ازدوج الكالم و تزاوج أشبه بعضه بعضا في السجع و الوزن‬

The speech resembled and were alike, i.e. some bore a resemblance to
others in rhythm and measure.

Al-Zujāj says regarding Allah’s statement:

َ ‫ين َظ َل ُموا َو َأزْ َو‬

‫اج ُه ْم‬ َ ‫اح ُش ُروا ا َّل ِذ‬
ْ

1  Sūrah al-Aḥzāb: 51
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4788; Ṣaḥīḥ Muslim Ḥadīth: 1464

182
 [The angels will be ordered], “Gather those who committed wrong,
their kinds …”1

‫معناه و نظراءهم و ضرباءهم تقول عندي من هذا أزواج أي أمثال‬

Its meaning is their like and kind. You say, “I have azwāj of this, i.e.
kinds.”2

Allah E never ever referred to the wife of Sayyidunā Nūḥ S or the wife
of Sayyidunā Lūṭ S with the word zawjah (wife). [Allah E used the word
imra’ah instead to refer to them which can be loosely translated as woman.]

Moreover, these people are ignorant or oblivious of the fact that a loving couple
have such openness and compassion in their marriage which allows each of
them to tolerate from the other that which would not be tolerated from others.
Therefore, the correct approach with regards to such situations is to study the
attitude and actions of Rasūlullāh H in dealing with the matter at hand.
If the action or statement was a sin, then Rasūlullāh H would be the
last person to remain silent. He is the same individual who tore the veil which
Sayyidah ʿĀʾishah J had hung over her wall, since there were pictures of
animate objects on it. He prevented her from back-biting, etc. Therefore, when
Rasūlullāh’s H approves of these statements or actions, or does not rebuke
them for the least, this shows the permissibility of the same and that it is not in
polarity with good character.

If only people been had been innocent from passions and prejudice, you would
not have found a trace of such ludicrous misconceptions and doubts. However,
sadly, the reality is the very opposite. And help is sought from Allah upon what
they plan!

1  Sūrah al-Ṣāffāt: 22
2  Lisān al-ʿArab vol. 2 pg. 293

183
Secondly, there is no scope to condemn our mother ʿĀʾishah J in her statement.
She did not say that the only objective of revelation is fulfilling Rasūlullāh’s
H desire, nor did she criticise the station of revelation as al-ʿAskarī alleges.

Rather, she affirms that revelation comes from Allah, the Almighty, and adds that
Allah, the Mighty and Majestic, loves that which Rasūlullāh H loves coupled
with her firm conviction that revelation is true and that Rasūlullāh H is
only fond of the truth.

Furthermore, the word hawā (desires) has not been condemned absolutely.
Supporting this, it appears in the ḥadīth:

‫ال يؤمن أحدكم حتى يكون هواه تبعا لما جئت به‬

None of you believes until his desires is subservient to what I have brought.1

It appears in Lisān al-ʿArab:

‫و هوى النفس أرادتها‬

The desire of the self is its intention.

He also says:

‫ما هوي أي ما أحب‬

He did not have desire, i.e. he did not fancy.

He also clarifies:

1  Al-Sunnah vol. 1 pg. 12 Ḥadīth: 15; Tārīkh Baghdād vol. 4 pg. 368 – The ḥadīth of ʿAbd Allah ibn ʿAmr
L. Ibn Bāz says in Sharḥ Kitāb al-Tawḥīd pg. 264, “Some ʿUlamā’ have categorised this ḥadīth as ḍaʿīf.

However, its meaning is correct.” Al-Albānī declared its isnād as ḍaʿīf in Kitāb al-Sunnah Ḥadīth: 15. Ibn
ʿUthaymīn says in his Majmūʿ Fatāwā vol. 10 pg. 757, “Its meaning is correct.”

184
 ‫و متى تكلم بالهوى مطلقا لم يكن إال مذموما حتى ينعت بما يخرج معناه‬

When the word hawā is said unqualified, it is only reprehensible; except if

the context suggests another meaning.1

Is there anything present in the context here to extricate it from its reprehensible
meaning greater that its attribution to Rasūlullāh H?

‫و قد يقال المذموم هو الهوى الخالي عن الهدى لقوله تعالى َو َم ْن َأ َض ُّل ِم َّمنِ ا َّت َب َع هَ َوا ُه بِ َغ ْي ِر ُهدً ى ِّم َن ال ّٰل ِه‬
‫والله تعالى أعلم فليتأمل‬

It is said: reprehensible is that hawā which is devoid of hudā (guidance)

following Allah’s E statement:

And who is more astray than one who follows his desire without guidance
from Allah?2

And Allah E knows best. So ponder!3

In the same light is Sayyidunā ʿUmar’s I statement in the incident of

consultation regarding the captives of Badr:

‫فهوي رسول الله صلى الله عليه و سلم ما قال أبو بكر و لم يهو ما قلت‬

Rasūlullāh H preferred the view of Abū Bakr, and did not prefer mines.4

In this ḥadīth, the word hawā is used to refer to praiseworthy preference.

Ibn Ḥajar explains:

1  Lisān al-ʿArab vol. 15 pg. 371 – 372

2  Sūrah al-Qaṣaṣ: 50
3  Ḥāshiyat al-Sanadī ʿalā Sunan al-Nasa’ī vol. 6 pg. 54
4  Ṣaḥīḥ Muslim Ḥadīth: 1763

185
 ‫ما أرى ربك إال يسارع في هواك أي ما أرى الله إال موجدا لما تريد بال تأخير منزال لما تحب و تختار‬

It seems like your Rabb hastens to fulfil your desires, i.e. I see that Allah
brings into existence that which you want without delay and reveals that
which you love and prefer.1

Al-Nawawī elucidates:

‫معناه يخفف عنك و يوسع عليك في األمور و لهذا خيرك‬

Its meaning is: He eases [matters] for you and is generous towards you in
matters. For this reason, he has given you the choice.2

Therefore, this is praise for Rasūlullāh H in reality.

We should clarify that it was more appropriate to say: fī marḍātik (your

wishes) instead of hawāk (your desires). Nevertheless, this word is the result of
coquettishness and possessiveness. And possessiveness sanctions the usage of
such a word as Ibn Ḥajar reports from al-Qurṭubī.3,4

The strongest proof that such words are excused is that Rasūlullāh H did
not admonish, nor got angry over them. Had he acted in this way, she would
had definitely mentioned it just as she mentioned his anger upon her when she
veiled the wall with a drape which had animate pictures on it, and other similar
instances.

1  Fatḥ al-Bārī vol. 8 pg. 526

2  Sharḥ Muslim vol. 10 pg. 50
3  Aḥmad ibn ʿUmar ibn Ibrāhīm, Abū al-ʿAbbās al-Qurṭubī. The Mālikī Faqīh, Muḥaddith, and Mudarris
(tutor) of al-Iskandariyyah. He was born in 578 A.H. and passed away in 656 A.H. He is one of the senior
A’immah. Amongst his books is al-Mufhim fī Sharḥ Mukhtaṣar Muslim. He condensed Ṣaḥīḥ al-Bukhārī
and Ṣaḥīḥ al-Muslim. (al-Bidāyah wa al-Nihāyah vol. 13 pg. 213; Shadharāt al-Dhahab vol. 5 pg. 272)
4  Fatḥ al-Bārī vol. 9 pg. 165

186
It is possible to say: This statement is an inference to her discarding her
discouragement and deterrence after she realised that Allah E hastens to
fulfil Rasūlullāh’s H wishes. In other words: I would discourage women from
doing this. However, when I saw that Allah E hastens to fulfil Rasūlullāh’s
H wishes, I abandoned this since this would offend his wishes.1

Misconception: Sayyidah ʿĀ’ishah divulged Rasūlullāh’s H secret

The Rawāfiḍ have documented their books2 this scathing allegation against
Sayyidah ʿĀ’ishah and Ḥafṣah L that they divulged Rasūlullāh’s H secret
of the wilāyah of Sayyidunā ʿAlī I. And following this, they have declared
them as disbelievers.

Allah E declares:

‫ض‬ َ ‫اج ِه َح ِديثًا َف َل َّما َن َّب َأ ْت بِ ِه َو َأ ْظ َه َر ُه ال ّٰل ُه َع َل ْي ِه َع َّر َف َب ْع َض ُه َو َأ ْع َر‬ ِ ‫ض َأزْ َو‬ِ ‫لى َب ْع‬ َ
ٰ ِ‫َوإِ ْذ أ َس َّر ال َّنبِ ُّي إ‬
ْ‫إِنْ َتت ُْو َبا إِ َلى ال ّٰل ِه َف َقد‬ )3( ‫ال َن َّب َأنِ َي ا ْل َع ِل ْي ُم ا ْل َخبِ ْي ُر‬
َ ‫ض َف َل َّما َن َّب َأ َها بِ ِه َقا َل ْت َم ْن َأ ْن َب َأ َك ٰه َذاۖ َق‬ ۖ ٍ ‫َع ْن َب ْع‬
َ‫ن َوا ْل َملٓئِ َك ُة َب ْعد‬ ۖ َ ‫اه َرا َع َل ْي ِه َفإِ َّن ال ّٰل َه ُه َو َم ْولاَ ُه َو ِج ْب ِر ْي ُل َو َصالِ ُح ا ْل ُمؤْ ِمنِ ْي‬
َ ‫َص َغ ْت ُق ُلو ُب ُك َماۖ َوإِنْ ت ََظ‬
)4( ‫ٰذلِ َك َظ ِه ٌير‬

And [remember] when the Prophet confided to one of his wives a statement; and
when she informed [another] of it and Allah showed it to him, he made known part
of it and ignored a part. And when he informed her about it, she said, “Who told you
this?” He said, “I was informed by the Knowing, the Acquainted.” If you two [wives]
repent to Allah, [it is best], for your hearts have deviated. But if you cooperate
against him - then indeed Allah is his protector, and Jibrīl and the righteous of the
believers and the angels, moreover, are [his] assistants.3

1  Ḥāshiyat al-Sanadī ʿalā Sunan al-Nasa’ī vol. 6 pg. 54

2  Minhāj al-Karāmah pg. 75; Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah of Shāh ʿAbd al-ʿAzīz al-Dahlawī
pg. 269
3  Sūrah al-Taḥrīm: 3 – 4

187
They believe that these verses point out the deviation of their hearts, their
renouncing Islam, and their kufr due to their crime of disclosing the secret. Some
say it was the khilāfah of Abū Bakr while others say it was that ʿAlī is the Waṣī.

When this is the deplorable condition of Sayyidah ʿĀ’ishah J in your sight,

then why did you not protect yoursleves from contradiction when fabricating
tales? You allege that Rasūlullāh H whispered to Sayyidah ʿĀ’ishah J

this secret upon which rests the foundation of your belief system, i.e. the Imāmah
of Sayyidunā ʿAlī I. This shows that she enjoyed the closest proximity to
Rasūlullāh H since a person only entrust his secret to someone very close
to his heart and soul. It appears in proverbial wise words:

‫سرك دمك فانظر أين تريقه‬

Your secret is your blood. So see where you spill it.

And this is such a significant secret since the validity of a man’s īmān lies upon it
according to your belief.

So if Sayyidah ʿĀ’ishah J is sinful in this situation as your fabricated narrations

suggest, due to your malice and dislike for her, then why did Rasūlullāh H
confide in her? Do you know something about her which Rasūlullāh H was
ignorant of? So indirectly you claim to have deeper knowledge, further insight,
and a more comprehensive realisation of her qualities than the Infallible who
receives revelation from the Knower of the Unseen, the Acquainted.

Furthermore, if the secret was a prophecy of Sayyidunā Abū Bakr’s and ʿUmar’s
L khilāfah, then you have abolished your religion and you have passed
judgement of the waywardness and open deviation of all the scholars and
adherents of this crooked creed. All of them hide behind the claim that Sayyidunā
ʿAlī I is Imām and Waṣī and that this declaration is emphatically mentioned
in the Qur’ān—which you consider interpolated—and the aḥādīth which you have
fabricated.

188
Either you acknowledge the authenticity of this which will result in the total
obliteration of Shī’ism and the destruction of its basis, or you acknowledge its
falsehood which will result in attesting to the integrity of Sayyidah ʿĀ’ishah J
and accepting the pristine truth which has no crookedness; the same truth the
noble Ahl al-Sunnah observe.

The Shī’ah have startling contradictions among themselves with regards to what
the secret was and who disclosed it.

The cream of their Mufassirīn, al-Qummī and those of his ilk allege that the secret
was Sayyidunā Abū Bakr I assuming khilāfah and Sayyidunā ʿUmar I after
him and the one who divulged it was Sayyidah Ḥafṣah J.1

While others like al-Fayḍ al-Kāshānī2, Nūr Allah al-Shūstarī, Ṣadr al-Dīn al-Shīrāzī
al-Ḥusaynī3 and those of their ilk say that the secret was ʿAlī’s waṣiyyah and the
one who divulged it was Sayyidah ʿĀ’ishah J.4

They climax their great fabrication by asserting that Sayyidunā Abū Bakr and
ʿUmar along with their daughters M cooperated, and poisoned Rasūlullāh
H after learning of this secret. 5

1  Tafsīr al-Qummī vol. 2 pg. 375 – 376; Tafsīr al-Ṣāfī vol. 2 pg. 716 – 717; al-Anwār al-Nuʿmāniyyah of al-
Jazā’irī vol. 4 pg. 336 – 337
2  Muḥsin ibn Murtaḍā ibn Fayḍ Allah Maḥmūd al-Kāshī. It is said: His name is Muḥsin ibn Muḥammad,
it is said: Muḥammad ibn Muḥsin. His affiliation has come as al-Kāshānī and al-Qāshānī. He is one of
the Shīʿī Mufassirīn. He was born in 1008 A.H. He read the books of Abū Ḥāmid al-Ghazālī, the Ṣūfī, and
was affected by them and follows his methodology a great deal. Al-Ṣāfī is one of his books in tafsīr. He
died in 1090 A.H. (al-Aʿlām vol. 5 pg. 290)
3  ʿAlī ibn Aḥmad ibn Muḥammad al-Ḥusaynī, commonly known as ʿAlī Khān ibn Mīrzā Aḥmad better
known as Ibn Maʿṣūm. Originally from Shīrāz. He was proficient in literacy, poetry, and biographies.
His is a Shīʿī and Imāmī. He was born in al-Ḥijāz in 1052 A.H. and stayed for a long period in India. Some
of his books are: Salāfat al-ʿAṣr fī Maḥāsin Aʿyān al-ʿAṣr and al-Darajāt al-Rafīʿah fī Ṭabaqāt al-Imāmiyyah
min al-Shīʿah. He died in Shīrāz in 1119 A.H. (al-Aʿlām vol. 3 pg. 279)
4  Iḥqāq al-Ḥaqq pg. 307; ʿIlm al-Yaqīn of al-Kāshānī vol. 2 pg. 637 – 639; al-Darajāt al-Rafīʿah of al-Shīrāzī
pg. 296 – 297
5  Tafsīr al-ʿAyyāshī vol. 1 pg. 200; Biḥār al-Anwār vol. 8 pg. 6; Tafsīr al-Ṣāfī vol. 1 pg. 305

189
They feel that Allah’s E statement:

‫اه َرا َع َل ْي ِه َفإِ َّن ال ّٰل َه ُه َو َم ْولاَ ُه َو ِج ْب ِر ْي ُل َو َصالِ ُح‬

َ ‫إِنْ َتت ُْو َبا إِ َلى ال ّٰل ِه َف َقدْ َص َغ ْت ُق ُلو ُب ُك َما َوإِنْ ت ََظ‬
‫ن َوا ْل َملٓئِ َك ُة َب ْعدَ ٰذلِ َك َظ ِه ٌير‬ۖ َ ‫ا ْل ُمؤْ ِمنِ ْي‬

If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if
you cooperate against him - then indeed Allah is his protector, and Jibrīl and the
righteous of the believers and the angels, moreover, are [his] assistants.1

Means that they turned away from īmān towards kufr. They report this narration
as al-Bayāḍī2 asserts from Ḥusayn ibn ʿAlawān and al-Daylamī from al-Ṣādiq V
who says regarding Allah’s statement:

‫اج ِه َح ِد ْيثًا هي حفصة قال الصادق عليه السالم كفرت في قولها َم ْن َأن َب َأ َك ٰه َذا‬ ِ ‫ض َأزْ َو‬
ِ ‫َوإِ ْذ َأ َس َّر ال َّنبِ ُّي إِ َل ٰى َب ْع‬
‫و قال الله فيها و في أختها إِن َتت ُْو َبا إِ َلى ال ّٰل ِه َف َقدْ َص َغ ْت ُق ُل ْو ُب ُك َما أي زاغت و الزيغ الكفر‬

And [remember] when the Prophet confided to one of his wives a statement i.e.
Ḥafṣah. Al-Ṣādiq V says: “She committed kufr when she questioned,
‘Who told you this?’ Allah said regarding her and her counterpart: If you two
[wives] repent to Allah, [it is best], for your hearts have strayed i.e. deviated and
deviation is kufr.

It appears in a narration:

‫أنه أعلم حفصة أن أباها و أبا بكر يليان األمر فأفشت إلى عائشة فأفشت إلى أبيها فأفشى إلى صاحبه‬
‫فاجتمعا على أن يستعجال ذلك يسقينه سما فلما أخبره الله بفعلهما هم بقتلهما فحلفا له أنهما لم يفعال‬
‫فنزل َيا َأ ُّي َها ا َّل ِذ ْي َن َك َف ُر ْوا لاَ ت َْعت َِذ ُروا ا ْل َي ْو َمۖ إِن ََّما ت ُْجزَ ْو َن َما ُك ْنت ُْم ت َْع َم ُل ْو َن‬

1  Sūrah al-Taḥrīm: 4
2  Abū Muḥammad ʿAlī ibn Muḥammad ibn Yūnus al-Bayāḍī al-ʿĀmilī al-Nabāṭī al-ʿAnfajūrī. His is Shīʿī
from the people of al-Nabṭiyyah of Jabal ʿĀmil. He was born in 791 A.H. One of his most famous books
is al-Ṣirāṭ al-Mustaqīm ilā Mustaḥiqqī al-Taqdīm to establish the Imāmah of their twelve A’immah and
Muntahā al-Sūl fī Sharḥ al-Fuṣūl. He died in 877 A.H. (Muʿjam Aʿlām Jabal ʿĀmil of ʿAlī Dāwūd Jābir vol. 3
pg. 320; al-Aʿlām vol. 5 pg. 34)

190
 He informed Ḥafṣah that her father and Abū Bakr will assume khilāfah.
She disclosed the secret to ʿĀ’ishah, who in turn disclosed it to her
father, who in turn disclosed it to his friend. The two agreed to hasten
the matter by poisoning him. When Allah informed him of their plan, he
intended to execute them, but they swore on oath that they did not do so.1
Consequently, the verse was revealed:

O you who have disbelieved, make no excuses that Day. You will only be
recompensed for what you used to do.2

In this way, the Shīʿah wish to strip our Mother of her īmān. They accuse her of
flagrant kufr, relying on narrations which have no basis.

The one who studies the books of men of knowledge and ṣaḥīḥ aḥādīth will find
that the matter is nothing more than a feminine weakness. When possessiveness
or jealousy grips the heart of a woman out of love for her husband, it forces
her to do something, the opposite of which would have been better. Especially
when dealing with Rasūlullāh H, since reverence and deference for him is
mandatory. Similarly, fulfilling his rights as is ought to be fulfilled and abstaining
from what displeases him is necessary.

Al-Bukhārī and Muslim have narrated the incident of the secret from Sayyidah
ʿĀ’ishah J thus:

‫إن النبي صلى الله عليه و سلم كان يمكث عند زينب بنت جحش و يشرب عندها عسال فتواصيت أنا و‬
‫حفصة أن أيتنا دخل عليها النبي صلى الله عليه و سلم فلتقل إني أجد منك ريح مغافير أكلت مغافير فدخل‬
‫على إحداهما فقالت له ذلك فقال ال بل شربت عسال عند زينب بنت جحش و لن أعود له فنزلت َيا َأ ُّي َها‬
ْ‫ك َوال ّٰلهُ َغ ُف ْو ٌر َّر ِح ْي ٌم إلى إِنْ َتت ُْو َبا إِ َلى ال ّٰل ِه َف َقد‬ ۚ َ ‫اج‬ ِ ‫ات َأزْ َو‬ َ ‫ك ت َْبت َِغ ْي َم ْر َض‬ ۖ َ ‫ال َّنبِ ُّي لِ َم ت َُح ِّر ُم َما َأ َح َّل ال ّٰلهُ َل‬
 ‫ن َوا ْل َملٓئِ َك ُة َب ْعدَ ٰذلِ َك َظ ِه ْي ٌر‬ ۖ َ ‫َص َغ ْت ُق ُل ْو ُب ُك َماۖ َوإِنْ ت ََظاهَ َرا َع َل ْي ِه َفإِ َّن ال ّٰل َه ُه َو َم ْولاَ ُه َو ِج ْب ِر ْي ُل َو َصالِ ُح ا ْل ُمؤْ ِمنِ ْي‬
‫ض‬ َ ‫اج ِه َح ِد ْيثًا َف َل َّما َن َّب َأ ْت بِ ِه َو َأ ْظ َه َر ُه ال ّٰلهُ َع َل ْي ِه َع َّر َف َب ْع َضهُ َو َأ ْع َر‬
ِ ‫ض َأزْ َو‬ِ ‫لى َب ْع‬ َ
ٰ ِ‫لعائشة و حفصة َوإِ ْذ أ َس َّر ال َّنبِ ُّي إ‬
‫ال َن َّبأنِ َي ا ْل َع ِل ْي ُم ا ْل َخبِ ْي ُر لقوله بل شربت عسال‬ َ َ ‫ض َف َل َّما َن َّب َأهَ ا بِ ِه َقا َل ْت َم ْن أن َبأ َك ٰه َذاۖ َق‬
َ َ ۖ ٍ ‫َع ْن َب ْع‬

1  Al-Ṣirāṭ al-Mustaqīm vol. 3 pg. 168 (fabrication in the name of Jaʿfar al-Ṣādiq V)
2  Surah al-Taḥrīm: 7

191
 Nabī H would stay at the house of Zaynab bint Jaḥsh and drink honey
by her. Ḥafṣah and I devised a plan that whoever’s home Nabī H

enters, she should tell him, “I get the smell of maghāfīr from you. You ate
maghāfīr?” He thus entered upon one of them so she told him this. He
countered, “No. Rather I drank honey at Zaynab bint Jaḥsh’s house. But I
will never do it again” Consequently, the following was revealed:

O Prophet, why do you prohibit [yourself from] what Allah has made
lawful for you, seeking the approval of your wives? And Allah is Forgiving
and Merciful1

Until:

If you two [wives] repent to Allah, [it is best], for your hearts have deviated.
But if you cooperate against him - then indeed Allah is his protector, and
Jibrīl and the righteous of the believers and the angels, moreover, are [his]
assistants2 i.e. ʿĀ’ishah and Ḥafṣah.

And [remember] when the Prophet confided to one of his wives a statement;
and when she informed [another] of it and Allah showed it to him, he made
known part of it and ignored a part. And when he informed her about it,
she said, “Who told you this?” He said, “I was informed by the Knowing,
the Acquainted3.” For his statement: Rather, I drank honey.4

Regarding the sabab al-nuzūl of these verses, there is one incident that is more
common that the honey narration. It is that Nabī H prohibited his slave-girl
Māriyah al-Qibṭiyyah upon himself and entrusted this to Sayyidah Ḥafṣah J.
She was so elated that she conveyed the good news to Sayyidah ʿĀ’ishah J

and went in opposition to Rasūlullāh’s H request of concealing the secret.

1  Sūrah al-Taḥrīm: 1
2  Sūrah al-Taḥrīm: 4
3  Sūrah al-Taḥrīm: 3
4  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5267; Ṣaḥīḥ Muslim Ḥadīth: 1474

192
Ḥāfiẓ Ibn Ḥajar, while mentioning the reason for Rasūlullāh H separating
from his wives and after quoting all the different views in this regard, states:

‫و الراجح من األقوال كلها قصة مارية الختصاص عائشة و حفصة بها بخالف العسل فإنه اجتمع فيه‬
‫جماعة منهن‬

The most preferred view of all is the incident of Māriyah since only ʿĀ’ishah
and Ḥafṣah are involved unlike the honey incident wherein a group of
them are involved.1

At another place, after indicating to the ḥadīth of Sayyidah ʿĀ’ishah J wherein

she mentions that Rasūlullāh H prohibited consuming honey upon himself
due to his aversion to a reprehensible odour emitting from his mouth, he states:

‫و وقع عند سعيد بن منصور بإسناد صحيح إلى مسروق قال حلف رسول الله صلى الله عليه و سلم‬
‫لحفصة ال يقرب أمته و قال هي علي حرام فنزلت الكفارة ليمينه و أمر أن ال يحرم ما أحل الله‬

Saʿīd ibn Manṣūr reports with a ṣaḥīḥ isnād to Masrūq who says, “Rasūlullāh
H took an oath in front of Ḥafṣah that he will not have relations with
his slave girl saying, ‘She is ḥaram upon me.’ Subsequently, the kaffārah for
an oath was revealed and he was commanded not to prohibit that which
Allah permitted.”2

Al-Ḍiyā’ documents in al-Mukhtārah of the Musnad of al-Haytham ibn Kulayb from

the ṭarīq of Jarīr ibn Ḥāzim from Ayyūb from Nāfiʿ from Ibn ʿUmar from ʿUmar
who says:

‫قال رسول الله صلى الله عليه و سلم لحفصة ال تخبري أحدا أن أم إبراهيم علي حرام قال فلم يقربها حتى‬
‫ض ال ّٰلهُ َل ُك ْم ت َِح َّل َة َأ ْي َمانِ ُك ْم‬
َ ‫أخبرت عائشة فأنزل الله َقدْ َف َر‬

1  Fatḥ al-Bārī vol. 9 pg. 290

2  Al-Bayhaqī from the chain ṭarīq of Saʿīd ibn Manṣūr vol. 7 pg. 353 Ḥadīth: 15474. Ibn Ḥajar says in
Fatḥ al-Bārī vol. 8 pg. 525, “His isnād is ṣaḥīḥ. This incident appears as mudraj (addition by a narrator)
by Ibn Isḥāq in the narration of Ibn ʿAbbās from ʿUmar M.”

193
 Rasūlullāh H told Ḥafṣah, “Do not inform anyone that Umm Ibrāhīm
is ḥarām upon me.” He did not go close to her until she informed ʿĀ’ishah.
Consequently, Allah revealed,

Allah has already ordained for you [Muslims] the dissolution of your
oaths.1,2

He then brought many chains and terminated the discussion by saying:

‫و هذه طرق يقوي بعضها بعضا فيحتمل أن تكون اآلية نزلت في السببين معا‬

These chains strengthen one another. Hence, probably the verse was
revealed concerning both incidents.3

These narrations clarify the original matter which is pure from the shadow of
deviation the Shīʿah claim. It clearly states that the spark that ignited this was a
wife’s jealousy over her husband. This is the practice of wives among themselves.
Jealousy forces some of them to behave inappropriately and abandon that which
is suitable.

The two wives were jealous. Hence, they worked as a team and planned that
whoever’s house Nabī H enters, she should question him, “You have the smell
of maghāfīr, did you eat maghāfīr4?” Upon this, Allah E revealed the verses
to admonish them from acting in this manner and inviting them to repent from
it since it was inappropriate behaviour towards Rasūlullāh H. Their hearts
leaned towards Nabī’s H abandoning sitting at Sayyidah Zaynab’s J place.

1  Sūrah al-Taḥrīm: 2
2  Al-Aḥādīth al-Mukhtārah Ḥadīth: 189. Ibn Kathīr categorises his isnād as ṣaḥīḥ in Tafsīr al-Qurʾān vol. 8
pg. 186. Ibn Ḥajar says in Fatḥ al-Bārī vol. 8 pg. 525, “It has many chains which strengthen each other.”
3  Fatḥ al-Bārī vol. 8 pg. 657 briefly
4  Al-maghāfīr: a sweet gum which exudes from the ʿurfuṭ tree. But, it has a reprehensible odour. (Lisān
al-ʿArab vol. 7 pg. 350.) Rasūlullāh H was the purest and cleanest of people, and disliked his wives
getting a bad odour from him.

194
Imām al-Baghawī says in his Tafsīr:
‫إِنْ َتت ُْو َبا إِ َلى ال ّٰل ِه خطاب لحفصة و عائشة على االلتفات للمبالغة في المعاتبة َف َقدْ َص َغ ْت ُق ُل ْو ُب ُك َما فقد وجد‬
‫منكما ما يوجب التوبة و هو ميل قلوبكما عن الواجب من مخالصة رسول الله عليه الصالة و السالم بحب‬
‫ما يحبه و كراهة ما يكرهه‬

If you two [wives] repent to Allah addressed to Ḥafṣah and ʿĀ’ishah, however,
indirectly to underscore the reprimand. For your hearts have deviated i.e. for
indeed you have committed something that necessitates repentance. And
that is their hearts’ inclination from the mandatory i.e. acting sincerely
towards Rasūlullāh H by loving what he loves and disliking what he
dislikes.1

Imam al-Shawkānī comments on this verse:

‫الخطاب لعائشة و حفصة أي إن تتوبا إلى الله فقد وجد منكما ما يوجب التوبة و معنى صغت عدلت‬
‫و مالت عن الحق و هو أنهما أحبتا ما كره رسول الله صلى الله عليه و سلم و هو إفشاء الحديث و قيل‬
‫المعنى إن تتوبا إلى الله فقد مالت قلوبكما إلى التوبة‬

The address is directed to ʿĀ’ishah and Ḥafṣah, i.e. if you two repent to
Allah, then indeed you have committed something that necessitates
repentance. The meaning of ṣaghat is to turn away and divert from the
truth. They preferred that which Rasūlullāh H despised, i.e. divulging
his secret. It is said the meaning is: If you repent to Allah then indeed your
hearts have turned towards repentance.2

Shaykh Muḥammad al-Amīn al-Shanqīṭī3 says:

1  Anwār al-Tanzīl wa Asrār al-Ta’wīl of al-Bayḍāwī vol. 5 pg. 224

2  Fatḥ al-Qadīr of al-Shawkānī vol. 5 pg. 298, 299
3  Muḥammad al-Amīn ibn Muḥammad al-Mukhtār ibn ʿAbd al-Qādir al-Jaknī al-Shanqīṭī. The pious
ʿĀlim, Uṣūlī, Mufassir, Linguist; and an ocean of knowledge. He was born in 1325 A.H. He studied in
Madīnah Munawwarah and then Riyadh and finally in al-Jāmiʿah al-Islāmiyyah in Madīnah. Some of
his books are Aḍwā’ al-Bayān and Dafʿ Īhām al-Iḍṭirāb ʿan Āy al-Kitāb. He passed away in 1393 A.H. (al-
Aʿlām vol. 6 pg. 45)

195
 ‫صغت بمعنى مالت و رضيت و أحبت ما كره رسول الله صلى الله عليه و سلم‬

Ṣaghat means turned, was pleased, and desired what Rasūlullāh H

despised.1

This error is a product of excessive love, not evil intent. Sayyidah Ḥafṣah J
was so elated with Rasūlullāh’s H determination that her joy made her
unmindful of Rasūlullāh’s H command to conceal his secret. She is not
infallible and our mother Sayyidah ʿĀ’ishah J too is not infallible. The
occurrence of mistakes from the seniors does not taint their righteousness, nor
diminish their status. In fact, their souls are revived with tawbah and consequently
they reach greater heights and loftier stations than before their mistake. Allah
E declared:

َّ ‫إِ َّن ا َّل ِذ ْي َن ا َّت َق ْوا إِ َذا َم َّس ُه ْم َطائِ ٌف ِّم َن‬
ِ ‫الش ْي َط‬
‫ان ت ََذ َّك ُر ْوا َفإِ َذا ُه ْم ُّم ْب ِص ُر ْو َن‬

Indeed, those who fear Allah - when an impulse touches them from Satan, they
remember [Him] and at once they have insight.2

Being infallible from error is not a requisite of taqwā. In fact, infallibility from
major sins from which repentance is sought is not a requisite. Sometimes a
muttaqī falls into major sins just as happened to Sayyidunā Ḥāṭib3 I. However,
his past and future good actions erased his mistake despite its gravity.

Sayyidah ʿĀ’ishah J enjoys a very lofty pedestal of trustworthiness, piety,

beautiful character, and guidance, abstinence from the world, surrendering to

1  Aḍwā’ al-Bayān vol. 8 pg. 220

2  Surah al-Aʿrāf: 201
3  Ḥāṭib ibn Abī Baltaʿah al-Lakhmī, Abū ʿAbd Allah I. He participated in all the expeditions
alongside Rasūlullāh H who also despatched him to al-Muqawqas with his epistle. He was one
of the horsemen and poets of Quraysh in the Days of Ignorance. He passed away in 30 A.H. (al-Istīʿāb
vol. 1 pg. 93; al-Iṣābah vol. 2 pg. 4)

196
Allah, fasting excessively, generosity, and kindness. Similarly, Sayyidah Ḥafṣah
J is known as Ṣawwāmah Qawwāmah by the declaration of none other than
Rasūlullāh H. Al-Ḥākim narrates from Sayyidunā Anas I who reports
that Rasūlullāh H said:

‫قال لي جبريل راجع حفصة فإنها صوامة قوامة و إنها زوجتك في الجنة‬

Jibrīl commanded me, “Take Ḥafṣah back, for she fasts excessively, performs
ṣalāh at night in abundance, and she is certainly your wife in Jannah.”1

Ibn Taymiyyah says:

‫فدعاهما الله تعالى إلى التوبة فال يظن بهما أنهما لم يتوبا مع ما ثبت من علو درجتهما و أنهما زوجتا نبينا‬
‫في الجنة و أن الله خيرهن بين الحياة الدنيا و زينتها و بين الله و رسوله و الدار اآلخرة فاخترن الله و رسوله‬
‫و الدار اآلخرة و لذلك حرم الله عليه أن يتبدل بهن غيرهن و حرم عليه أن يتزوج عليهن و اختلف في إباحة‬
‫ذلك له بعد ذلك و مات عنهن و هن أمهات المؤمنين بنص القرآن ثم قد تقدم أن الذنب يغفر و يعفى عنه‬
‫بالتوبة و بالحسنات الماحية و بالمصائب المكفرة‬

Allah E invited them to repentance. Accordingly, it should not be

considered that they did not repent, considering what has been established
about them, viz. their lofty status, they being the wives of our Nabī H
in Jannah, and them choosing Allah, His Messenger, and the Life Hereafter
when Allah gave them the choice between this and the present life and
its beauty. Owing to this, Allah prohibited him from changing them and
forbade him from marrying other women while being married to them.
There is a difference of opinion regarding the subsequent nullification of
this prohibition. Rasūlullāh H passed away in a state that they were
titled Ummahāt al-Mu’minīn (Mothers of the Believers) by the categorical
declaration of the Qur’ān. Furthermore, as mentioned previously, sins are

1  Sharḥ Mushkil al-Āthār vol. 12 pg. 27; al-Muʿjam al-Awsat vol. 1 pg. 54 Ḥadīth: 151; al-Mustadrak vol. 4
pg. 17. Al-Haythamī says in Majmaʿ al-Zawā’id vol. 9 pg. 393, “There is a group [of narrators] therein
whom I do not recognise.” Al-Albānī declared it ḥasan in Ṣaḥīḥ al-Jāmiʿ Ḥadīth: 4351. This ḥadīth has
been reported from Sayyidunā ʿAmmār ibn Yāsir I. (Musnad al-Bazzār vol. 4 pg. 237 Ḥadīth: 1401;
al-Ṭabarānī vol. 23 pg. 188 Ḥadīth: 306; Ḥilyat al-Awliyā’ vol. 2 pg. 50)

197
 forgiven and washed away with tawbah, with good actions which serve as
expiations, and through difficulties which serve as atonements.1

This is appropriate concerning our mothers, the Mothers of the Believers,

together with their high nobility and affirmed piety. You will not find any who
venerate the Awliyā’ of Allāh except the Ahl al-Sunnah. They judge with fairness
and weigh the matters with justice. They neither possess the harshness of the
extremists nor the audaciousness of the fabricators.

We can probably condense the answer to this misconception in two ways:

Firstly, the one who divulged the secret of Rasūlullāh H was Sayyidah Ḥafṣah,
not Sayyidah ʿĀ’ishah L. Sayyidunā ʿUmar ibn al-Khaṭṭāb I reports:

‫قال رسول الله صلى الله عليه و سلم لحفصة ال تخبري أحدا أن أم إبراهيم علي حرام قال فلم يقربها حتى‬
‫ض ال ّٰلهُ َل ُك ْم ت َِح َّل َة َأ ْي َمانِ ُك ْم‬
َ ‫أخبرت عائشة فأنزل الله َقدْ َف َر‬

Rasūlullāh H told Ḥafṣah, “Do not inform anyone that Umm Ibrāhīm
is ḥarām upon me.” He did not go close to her until she informed ʿĀ’ishah.
Consequently, Allah revealed,

Allah has already ordained for you [Muslims] the dissolution of your oaths.2,3

Ḥāfiẓ Ibn Kathīr states:

‫و هذا إسناد صحيح و لم يخرجه أحد من أصحاب الكتب الستة و قد أختاره الحافظ الضياء المقدسي‬
‫في كتابه المستخرج‬

This isnād is ṣaḥīḥ. None of the authors of the six books have documented
it. Nonetheless, Ḥāfiẓ al-Ḍiyā’ al-Maqdisī has selected in his book.”4

1  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 314

2  Sūrah al-Taḥrīm: 2
3  Al-Aḥādīth al-Mukhtārah Ḥadīth: 189. Ibn Kathīr categorises his isnād as ṣaḥīḥ in Tafsīr al-Qurʾān vol. 8
pg. 186. Ibn Ḥajar says in Fatḥ al-Bārī vol. 8 pg. 525, “It has many ṭuruq which strengthen each other.”
4  Tafsīr Ibn Kathīr vol. 8 pg. 159

198
Let me clarify that the basis of this ḥadīth is found in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ
Muslim1. It is quite apparent that the one to disclose the secret was Sayyidah
Ḥafṣah J, not Sayyidah ʿĀ’ishah J. The men of knowledge have not differed
in this regard. Al-Ṭāhir ibn ʿĀshūr says:

‫و لم يختلف أهل العلم في أن التي أسر إليها النبي صلى الله عليه و سلم الحديث هي حفصة و يأتي أن‬
‫التي نبأتها حفصة هي عائشة‬

The ʿUlamā’ have not differed that the one to whom Rasūlullāh H

entrusted the secret was Ḥafṣah. It will appear that she disclosed the secret
to ʿĀ’ishah.2

I say: ʿAllāmah al-Dahlawī3 has clearly mentioned the consensus of the Mufassirīn
upon this.

He says:

‫إفشاء السر وقع من حفصة ال غير بإجماع المفسرين‬

Disclosing the secret was done by Ḥafṣah, and not anyone else, with the
consensus of the Mufassirīn.4

This is also established in Shīʿī Tafsīrs, like Majmaʿ al-Bayān of al-Ṭabarsī5, one of
their scholars who acknowledged the lofty status of the Ṣaḥābah M.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4913; Ṣaḥīḥ Muslim Ḥadīth: 3765

2  Al-Taḥrīr wa al-Tanwīr of Ibn ʿĀshūr vol. 28 pg. 351
3  ʿAbd al-ʿAzīz ibn Walī Allah ibn ʿAbd al-Raḥīm al-ʿUmrī al-Dahlawī. One of the renowned ʿUlamā’
of India in his time. He was a Mufassir and acquainted with ḥadīth. He also had deep knowledge and
cognisance of Shīʿī books. He was born in 1159 A.H. and passed away in 1239 A.H. Some of his books
are: Fatḥ al-ʿAzīz (a commentary of the Qurʾān), Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah fī al-Kalām ʿalā
Madhhab al-Shīʿah, one unparalleled in its field. (Muqaddamah of Mukhtaṣar al-Tuḥfah; al-Aʿlām vol. 4 pg. 14)
4  Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah pg. 269
5  Majmaʿ al-Bayān vol. 10 pg. 56, 58. There is indication towards this in Mukhtaṣar al-Tuḥfah al-Ithnā
ʿAshariyyah pg. 270

199
Zayn al-ʿĀbidīn al-Kūrānī says:

‫و أيضا من علمائهم الطبرسي و قد اعترف في تصانيفه بعلو شأن الصحابة رضي الله تعالى عنهم و صرح‬
‫بنزول اآليات المذكورة هنا في الثناء عليهم عموما و خصوصا و نقل في ذلك آيات أخر‬

Among their scholars is al-Ṭabarsī. He has, in his books, acknowledged

the lofty status of the Ṣaḥābah M. He has emphatically mentioned the
revelation of the verses mentioned here in their praise, generally and
specifically. He also quoted other verses in this regard.1

Secondly, if we for argument’s sake agree that Sayyidah ʿĀ’ishah J did in

fact divulge Rasūlullāh’s H secret, the most that can be said is that she
committed a sin and consequently repented therefrom. Infallibility from sin is
not a requisite of being deserving of Jannah. Sometimes a believer falls prey to
sin but then repents. In fact, even if he does not repent, minor sins are forgiven
by abstaining from major sins as accepted by the consensus of the Ahl al-Sunnah.
As Allah E confirms:

ً ‫نك ْم َس ِّيئَاتِ ُك ْم َو ُندْ ِخ ْل ُكم ُّمدْ َخلاً َك ِر‬

‫يما‬ ُ ‫إِن ت َْجتَنِ ُبوا َك َبائِ َر َما ُت ْن َه ْو َن َع ْن ُه ُن َك ِّف ْر َع‬

If you avoid the major sins which you are forbidden, We will remove from you your
lesser sins and admit you to a noble entrance [into Paradise].2

These sins are wiped out with good deeds superior to them. Allah E

declares:

‫َات‬ َّ ‫َات ُي ْذ ِه ْب َن‬

ِ ‫الس ِّيئ‬ ِ ‫إِ َّن ا ْل َح َسن‬

Indeed, good deeds do away with misdeeds.3

1  Al-Yamāniyyāt al-Maslūlah ʿalā Riqāb al-Rāfiḍah al-Makhdhūlah pg. 246

2  Sūrah Nisā’: 31
3  Sūrah Hūd: 114

200
And calamities also wash away misdeeds according to the majority of the Ahl
al-Sunnah.

How many virtuous deeds and acts of kindness were not executed by Sayyidah
Ḥafṣah and ʿĀ’ishah L? Moreover, they were obedient to Allah and His
Messenger H. In fact, sufficient for them is them opting for Allah and His
Messenger over this world and its beauty.1

1  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 310 – 314

201
 Misconception: Sayyidah ʿĀ’ishah told Nabī H to be just

They substantiate their claim with what has been reported from al-Qāsim from
Muḥammad from Sayyidah ʿĀ’ishah I, who says:

‫كان بيني و بين رسول الله صلى الله عليه و سلم كالم فقال بمن ترضين أن يكون بيني و بينك أترضين بأبي‬
‫عبيدة بن الجراح قلت ال ذاك رجل لين يقضي لك علي قال أترضين بعمر بن الخطاب قلت ال إني ألفرق‬
‫من عمر فقال رسول الله صلى الله عليه و سلم و الشيطان يفرق منه فقال أترضين بأبي بكر قلت نعم فبعث‬
‫إليه فجاء فقال رسول الله صلى الله عليه و سلم اقض بيني و بين هذه قال أنا يا رسول الله قال نعم فتكلم‬
‫رسول الله صلى الله عليه و سلم فقلت له اقصد يا رسول الله قالت فرفع أبو بكر يده فلطم وجهي لطمة‬
‫بدر منها أنفي و منخاري دما و قال ال أم لك فمن يقصد إذا لم يقصد رسول الله صلى الله عليه و سلم فقال‬
‫صلى الله عليه و سلم ما أردنا هذا و قام فغسل الدم عن وجهي و ثوبي بيده‬

There was a dispute between me and Rasūlullāh H so he said, “Who

would you like to be an arbitrator between us. Are you happy with Abū
ʿUbaydah ibn al-Jarrāḥ?”

I said, “No. He is a lenient man and will pass judgement in your favour
over me.”

He asked, “Are you happy with ʿUmar ibn al-Khaṭṭāb?”

I said, “No. I fear ʿUmar.”

Rasūlullāh H commented, “Shayṭān also dreads him.”

He then said, “Are you happy with Abū Bakr?”

I replied in the affirmative. Hence, he sent a message for him. Accordingly,

he came.

Rasūlullāh H said, “Decide between me and her.”

Abū Bakr asked, “Me, O Messenger of Allah?”

“Yes,” he confirmed.

Rasūlullāh H then spoke.

202
 I said to him, “Be fair, O Messenger of Allah!”

Hearing this, Abū Bakr lifted his hands and smacked me on my face so hard
that blood began to ooze out of my nose and nostrils. He then scolded,
“You have no mother! Who will be fair if Rasūlullāh H is not?”

Rasūlullāh H said, “We did not want this.”

He got up and washed the blood from my face and clothes with his
hands.1

Answer
This narration is ḍaʿīf due to the following factors:

Mubārak ibn Fuḍālah ibn Abī Umayyah al-Qurashī al-ʿAdawī appears in the chain
who is ḍaʿīf.

Mubārak ibn Fuḍālah ibn Abī Umayyah al-Qurashī

• ʿAbd Allah ibn Aḥmad says, “I asked Ibn Maʿīn about Mubārak ibn Fuḍālah.
He said, ‘He is ḍaʿīf al-ḥadīth. He is like al-Rabīʿ ibn Ṣabīḥ in ḍuʿf.’”

• Nasa’ī also declared him ḍaʿīf.

• Imām Aḥmad said, “Whatever he narrates from Ḥasan can be cited as

proof.” It is understood from here that whatever he narrates from others
besides Ḥasan it cannot be cited as proof.

• Al-Ṭayālisī says, “He practices tadlīs (omits the narrator he heard the
narration from and links it further up the chain) very often.”2 And he did
not clearly mention the one having heard it here, hence his ḥadīth is not
accepted.

1  Tārīkh Baghdād vol. 11 pg. 239

2  Tahdhīb al-Tahdhīb vol. 10 pg. 29

203
Misconception: Rasūlullāh H cursed Sayyidah ʿĀ’ishah that her
hand be severed

The Rawāfiḍ claim that Rasūlullāh H would humiliate Sayyidah ʿĀ’ishah

J. One form of this is that he would curse her. They substantiate their claim
with a narration of hers.

‫دخل علي النبي صلى الله عليه و سلم بأسير فلهوت عنه فذهب فجاء النبي صلى الله عليه و سلم فقال‬
‫ما فعل األسير قالت لهوت عنه مع النسوة فخرج فقال ما لك قطع الله يدك أو يديك فخرج فآذن به الناس‬
‫فطلبوه فجاؤوا به فدخل علي و أنا أقلب يدي فقال ما لك أجننت قلت دعوت علي فأنا أقلب يدي أنظر‬
‫أيهما يقطعان فحمد الله و أثنى عليه و رفع يديه مدا و قال اللهم إني بشر أغضب كما يغضب البشر فأيما‬
‫مؤمن أو مؤمنة دعوت عليه فاجعله له زكاة و طهورا‬

Nabī H entered my house with a captive. I displayed negligence in

checking him, so he fled.

Nabī H came and asked, “What happened to the captive?”

“I was negligent due to my preoccupation with the women so he escaped,”

I explained.

He said, “What is wrong with you? May Allah cut your hand – or hands.”

He then left and informed the people about the captive. They searched for
him and brought him. Thereafter, Rasūlullāh H entered my house and
I was turning my hands.

He questioned surprisingly, “What is the matter? Have you gone crazy?”

I explained, “You cursed me, so I am checking my hands to see which of

them gets severed.”

He praised and glorified Allah and then raised his hands high and
supplicated, “O Allah! I am only human. I become angry like a human.
So whichever believing male or female I curse, make it an internal and
external purification for him.”1

1  Musnad Aḥmad vol. 6 pg. 52 Ḥadīth: 24304; al-Bayhaqī vol. 9 pg. 89 Ḥadīth: 18611. Al-Dhahabī has
categorised its isnād is jayyid in al-Muhadhab vol. 7 pg. 3618

204
The habit of the Rawāfiḍ is to distort authentic narrations by adding and
subtracting to suit their fancy. They sometimes mention the beginning of the
narration but intentionally omit the end of it. They leave out the part which
clarifies the meaning of duʿāʾ (supplication). This meaning appears in another
ḥadīth reported by Sayyidah ʿĀ’ishah J:

‫دخل على رسول الله صلى الله عليه و سلم رجالن فكلماه بشيء ال أدري ما هو فأغضباه فلعنهما و سبهما‬
‫فلما خرجا قلت يا رسول الله من أصاب من الخير شيئا ما أصابه هذان قال و ما ذاك قالت قلت لعنتهما‬
‫و سببتهما قال أو ما علمت ما شارطت عليه ربي قلت اللهم إنما أنا بشر فأي المسلمين لعنته أو سببته‬
‫فاجعله له زكاة و أجرا‬

Two men entered the presence of Rasūlullāh H. They spoke to him

something which I am not aware of. Nonetheless, they angered him so he
cursed them and insulted them. When they left, I said, “O Messenger of
Allah, whoever attains any goodness cannot attain what these two have.”

“Why is that,” he inquired.

I said, “You cursed and insulted them.”

He explained, “Do you not know what agreement I made with my Rabb?
I said, ‘O Allah! I am only human. So whichever Muslim I curse or insult,
make it purification and reward for him.’”1

We learn from here that Rasūlullāh H does not intend cursing. Had he
really intended cursing, then we would ask as to why Sayyidah ʿĀ’ishah J

passed away with both her hands intact, without any affliction afflicting them
whatsoever?

1  Ṣaḥīḥ Muslim Ḥadīth: 2600

205
Misconception: Sayyidah ʿĀ’ishah created doubts about the
Prophethood of Nabī H and abused Ṣafiyyah

They claim that she created doubts about the Prophethood of Nabī H and
substantiate their baseless claim and dangerous allegation by a narration which
has the following wording:

‫أن أم المؤمنين عائشة رضي الله عنها غضبت من رسول الله صلى الله عليه و سلم ذات يوم فقالت له أنت‬
‫الذي تزعم أنك نبي الله‬

Umm al-Mu’minīn ʿĀ’ishah J became angry with Rasūlullāh H one

day and said to him, “You are the one who thinks you are the Prophet of
Allah.”1

The original narration appears from Sayyidah ʿĀ’ishah J in the following

words:

‫و كانت متاعي فيه خف و كان على جمل ناج و كان متاع صفية فيه ثقل و كان على جمل ثقال بطيء يتبطأ‬
‫بالركب فقال رسول الله صلى الله عليه و سلم حولوا متاع عائشة على جمل صفية و حولوا متاع صفية‬
‫على جمل عائشة حتى يمضي الركب قالت عائشة فلما رأيت ذلك قلت يا لعباد الله غلبتنا هذه اليهودية‬
‫على رسول الله قالت فقال رسول الله صلى الله عليه و سلم يا أم عبد الله إن متاعك كان فيه خف و كان‬
‫متاع صفية فيه ثقل فأبطأ بالركب فحولنا متاعها على بعيرك و حولنا متاعك على بعيرها قالت فقلت ألست‬
‫تزعم أنك رسول الله قالت فتبسم قال أو في شك أنت يا أم عبد الله قالت قلت ألست تزعم أنك رسول‬
‫الله أفهال عدلت و سمعني أبو بكر و كان فيه غرب أي حدة فأقبل علي فلطم وجهي فقال رسول الله صلى‬
‫الله عليه و سلم مهال يا أبا بكر فقال يا رسول الله أما سمعت ما قالت فقال رسول الله صلى الله عليه و‬
‫سلم إن الغيري ال تبصر أسفل الوادي من أعاله‬

My baggage was light and was on a fast camel whereas Ṣafiyyah’s baggage
was heavy and on a sluggish and slow camel which was delaying the
caravan. Rasūlullāh H thus ordered, “Put ʿĀ’ishah’s baggage on
Ṣafiyyah’s camel and Ṣafiyyah’s baggage on ʿĀ’ishah’s camel so that the
caravan may proceed.”

1  Wasā’il al-Shī’ah ilā Taḥṣīl Masā’il al-Sharīʿah of Muḥammad ibn al-Ḥasan ibn al-Ḥurr al-ʿĀmilī vol. 1
pg. 33

206
 When I saw this I said, “O servants of Allah! This Jewess has overpowered
us over Rasūlullāh H.”

Rasūlullāh H explained, “O mother of ʿAbd Allah. Your baggage is light

and Ṣafiyyah’s baggage is heavy which is slowing down the caravan. So we
moved her baggage onto your camel and your baggage onto hers.”

I said, “Do you not consider yourself the Messenger of Allah?”

He smiled and asked, “Are you in doubt, O mother of ʿAbd Allah?”

I said, “Do you not consider yourself the Messenger of Allah? So why are
you not observing justice?”

Abu Bakr heard me, and he was hot-tempered. So he came to me and

smacked me on my face. Rasūlullāh H said, “Calm down, O Abū Bakr.”

He said, “O Messenger of Allah, did you not hear what she said?”

Rasūlullāh H enlightened, “Indeed, possessiveness cannot see the

bottom of the valley from the top.

Or

Cannot differentiate the bottom of the valley from the top”1

Answer to this fabrication

Firstly, Abū Yaʿlā records this narration in his Musnad, however it is not authentic
as there are two discrepancies in the isnād.

1. Muḥammad ibn Isḥāq

Muḥammad ibn Isḥāq is a mudallis and he has quoted the narration with
ʿan (from).2

1  Musnad Abī Yaʿlā vol. 8 pg. 129 Ḥadīth: 4670; al-Amthāl of Abū al-Shaykh Ḥadīth: 56
2  Al-Duʿafā’ wa al-Matrūkīn vol. 3 pg. 41; al-Tabyīn li Asmā’ al-Mudallisīn of Abū al-Wafā al-Ḥalabī vol. 1
pg. 171

207
2. Salamah ibn al-Faḍl.

Salamah ibn al-Faḍl also appears in the isnād.

• Al-Bukhārī says, “He has munkar (contradictory) traditions.”

• Ibn Ḥajar says, “Ṣadūq (truthful) but makes plenty mistakes.”1

• Al-Albānī says, “This is a ḍaʿīf sanad as it contains two discrepancies.

Firstly, the ʿanʿanah of Ibn Isḥāq who practices tadlīs. Secondly, the ḍuʿf
of Salamah ibn al-Faḍl who is al-Abrash. Ḥāfiẓ said about him, “Ṣadūq
(Truthful) but makes plenty mistakes.”2

There is manifest inconsistencies in the text, for example ʿĀ’ishah’s question, “Do
you not consider yourself the Messenger of Allah?” Al-Būṣīrī has categorised it
as ḍaʿīf.3

Secondly, if the ḥadīth is ṣaḥīḥ, it proves that Nabī H would tolerate such
statements from his wives. He understood that the apparent meaning was not
intended and it was only said out of love and possessiveness.

Moreover, al-zaʿm does not always mean al-shakk (to doubt). Sometimes it means
al-qawl (to say) or al-dhikr (to mention). Accordingly, Ibn Manẓūr4 has quoted
from Ibn Barrī5 who explains:

1  Tahdhīb al-Kamāl of al-Mizzī vol. 11 pg. 306; Taqrīb al-Tahdhīb vol. 1 pg. 238
2  Al-Ḍaʿīfah Ḥadīth: 2985
3  Al-Itḥāf Ḥadīth: 3190
4  Muḥammad ibn Mukarram ibn ʿAlī, Abū al-Faḍl al-Ruwayfiʿī. The linguist leader and ḥujjah. He was
born in 630 A.H. and worked in the compilation office in Cairo. He then assumed the judge post in Ṭarāblis.
He was interested in condensing lengthy books of adab (literacy). Some of his books are Lisān al-ʿArab
and Nithār al-Azhār. He passed away in 711 A.H. (al-Aʿlām vol. 7 pg. 108; Hadyat al-ʿĀrifīn vol. 3 pg. 159)
5  ʿAbd Allah ibn Barrī ibn ʿAbd al-Jabbār, Abū Muḥammad al-Maqdisī al-Shāfiʿī. A syntax master of
his time. He was born in 499 A.H. and passed away in 582 A.H. He was the principal of the Arabic
university of Egypt. Jawāb al-Masā’il al-ʿAshar is one of his books. (Siyar Aʿlām al-Nubalā’ vol. 21 pg. 135;
Ṭabaqāt al-Shāfiʿiyyah vol. 7 pg. 122)

208
 ‫ و تكون بمعنى القول و الذكر‬... ‫الزعم يأتي في كالم العرب على أربعة أوجه‬

Al-zaʿm is used in four ways in Arabic speech. It [sometimes] means al-qawl

(to say) and al-dhikr (to mention).1

This is further supported by what al-Bukhārī narrated from Ibn Jurayḥ who
says:

‫زعم عطاء أنه سمع عبيد بن عمير يقول سمعت عائشة تزعم أن رسول الله صلى الله عليه و سلم كان‬
‫يمكث عند زينب بنت جحش الحديث‬

ʿAṭā’ said that he heard ʿUbayd ibn ʿUmayr saying, “I heard ʿĀ’ishah
mentioning that Rasūlullāh H would stay by Zaynab bint Jaḥsh …2

In another narration from Ibn Shihāb it appears:

‫زعم عطاء أن جابر بن عبد الله زعم أن النبي صلى الله عليه و سلم قال من أكل ثوما أو بصال فليعتزلنا‬

ʿAṭā’ said that Jabir ibn ʿAbd Allah mentioned that Nabī H said,
“Whoever eats garlic or onion should remain away from us.” 3

Abū Yaʿlā narrates from a man from the Khathʿam tribe:

‫أتيت النبي صلى الله عليه و سلم و هو في نفر من أصحابه فقلت أنت الذي تزعم أنك رسول الله قال نعم‬
‫ الحديث‬... ‫قال قلت يا رسول الله أي األعمال أحب إلي الله قال اإليمان بالله‬

I came to nabī H while he was with a group of his Ṣaḥābah. I asked,

“Are you the one who says that you are the Messenger of Allah.”

He replied in the affirmative.

1  Lisān al-ʿArab vol. 12 pg. 264

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 6691; Ṣaḥīḥ Muslim Ḥadīth: 1474
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 855; Ṣaḥīḥ Muslim Ḥadīth: 564

209
 I said, “O Messenger of Allah, which action is the most beloved to Allah?”

He answered, “Believing in Allah …”1

Rasūlullāh H did not reproach him for this statement. And it is not
permissible to delay an elucidation from the time of need. So had there been
anything apprehensible in his speech, Rasūlullāh H would have definitely
reprimanded him.

Thirdly, Sayyidah ʿĀ’ishah J is the reporter of this ḥadīth. It follows that

she acknowledges her mistake and repented from it, and Allah accepted her
repentance. Had it been as they claim, she would not have narrated it. If this
ḥadīth is authentic, then it is more appropriate to include it among her merits
and virtues since it proves that her defence of the Sharīʿah and narrating it in its
pristine purity is more important to her than everything else, even her own self.

Fourthly, Rasūlullāh H excused her by asserting that possessiveness does

not see the bottom of the valley from the top

Fifthly, Sayyidunā Abū Bakr I scolded her for her statement, and Rasūlullāh
H defended her. So what position do others hold in the matter?

1  Musnad Abī Yaʿlā vol. 12 pg. 229 Ḥadīth: 6839. Al-Mundhirī has categorised the isnād as jayyid in
al-Targhīb wa al-Tarhīb vol. 3 pg. 304. Al-Muttajir al-Rābiḥ of al-Dimyāṭī Ḥadīth: 251; al-Zawājir of al-
Haytamī al-Makkī vol. 2 pg. 81. Al-Haythamī says in Majmaʿ al-Zawā’id vol. 8 pg. 154, “His narrators
are the narrators of Ṣaḥīḥ al-Bukhārī besides Nāfiʿ ibn Khālid al-Ṭāḥī who is reliable.” Al-Albānī has
categorised it has ṣaḥīḥ in Ṣaḥīḥ al-Targhīb Ḥadīth: 2522

210
Misconceptions about Sayyidah ʿĀ’ishah concerning the Ahl al-Bayt

ʿĀ’ishah harboured enmity for ʿAlī

The Rawāfiḍ use the following narration to prove that Sayyidah ʿĀ’ishah J

harboured enmity for Sayyidunā ʿAlī I:

‫مرض رسول الله صلى الله عليه و سلم في بيت ميمونة فاستأذن نساءه أن يمرض في بيتي فأذن له فخرج‬
‫رسول الله صلى الله عليه و سلم معتمدا على العباس و على رجل آخر و رجاله يخطان في األرض و قال‬
‫عبيد الله فقال ابن عباس أتدري من ذلك الرجل هو علي بن أبي طالب و لكن عائشة ال تطيب له نفسا‬

Rasūlullāh H fell ill in Maymūnah’s house. Consequently, he sought

permission from his wives to be nursed in my home and they all gave
permission. Rasūlullāh H thus exited while being supported by ʿAbbās
and another man, and his feet were making lines on the earth.

ʿUbayd Allah said, “Ibn ʿAbbās said, ‘Do you know who this man was? It was
ʿAlī ibn Abī Ṭālib. However, ʿĀ’ishah was not pleased with him.’”1

The Rawāfiḍ claim that she neither loved Sayyidunā ʿAlī I, nor desired good
for him, nor took his name on her tongue.2

The more common narration which does not contain this addition appears with
the following words from Sayyidah ʿĀ’ishah J:

‫لما ثقل رسول الله صلى الله عليه و سلم و اشتد به وجعه استأذن أزواجه أن يمرض في بيتي فأذن له فخرج‬
‫بين رجلين يخط رجاله في األرض بين عباس بن عبد المطلب و بين رجل آخر قال عبيد الله فأخبرت عبد‬
‫الله بالذي قالت عائشة فقال لي عبد الله بن عباس هل تدري من الرجل اآلخر الذي لم تسم عائشة قال‬
‫قلت ال قال ابن عباس هو علي‬

1  Musnad Aḥmad vol. 6 pg. 34 Ḥadīth: 24107. The ḥadīth is also found in Ṣaḥīḥ al-Bukhārī, Ḥadīth: 198
and Ṣaḥīḥ Muslim, Ḥadīth: 418 without the addition, “However, ʿĀʾishah was not pleased with him.”
2  Maʿālim al-Madrasatayn pg. 232; al-Ghadīr of al-Amīnī vol. 9 pg. 324; Fas’alū Ahl al-Dhikr of Muḥammad
al-Tījānī al-Simāwī pg. 323; Khulāṣat al-Muwājahah of Aḥmad Ḥusayn Yaʿqūb pg. 111; Difāʿ min Waḥy
al-Sharīʿah of Ḥusayn al-Rajā pg. 327

211
 When Rasūlullāh H fell ill and his illness intensified, he sought
permission from his wives to be nursed in my house and they all gave
permission. He left with the support of two men while his feet were making
lines on the earth, between ʿAbbās ibn ʿAbd al-Muṭṭalib and another man.

ʿUbayd Allah said, “I informed Ibn ʿAbbās about what ʿĀ’ishah said. He
said to me, ‘Do you know who the other man whose name ʿĀ’ishah did not
take?’ I replied in the negative. He said, ‘It was ʿAlī.’”1

Murtaḍā al-Ḥusaynī records this narration under the chapter he titled:

‫باب أن عائشة تبغض عليا و تحسده و قد سرت بقتل علي عليه السالم‬

Chapter: ʿĀ’ishah harboured enmity and jealousy for ʿAlī and was pleased
with his murder

He then quotes the ḥadīth of Sayyidah ʿĀ’ishah J which appears above and
the ḥadīth of Sayyidunā Nuʿmān ibn Bashīr I who reports:

‫استأذن أبو بكر على رسول الله صلى الله عليه و سلم فسمع صوت عائشة عاليا و هي تقول والله لقد‬
‫عرفت أن عليا أحب إليك من أبي و مني مرتين أو ثالثا فاستأذن أبو بكر فدخل فأهوى إليها فقال يا بنت‬
‫فالنة أال أسمعك ترفعين صوتك على رسول الله صلى الله عليه و سلم‬

Abū Bakr sought permission to enter Rasūlullāh’s H dwelling. He

overheard ʿĀ’ishah raising her voice and saying twice or thrice, “By Allah, I
have realised that ʿAlī is more beloved to you than my father and I.”

Abū Bakr sought permission to enter and thereafter entered. He then

turned to her and admonished her saying, “O daughter of so and so! Did I
hear you raising your voice at Rasūlullāh H?”2

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 198; Ṣaḥīḥ Muslim Ḥadīth: 418

2  Musnad Aḥmad vol. 4 pg. 275 Ḥadīth: 18444; al-Sunan al-Kubrā vol. 5 pg. 139 Ḥadīth: 8495; Musnad al-
Bazzār vol. 8 pg. 223 Ḥadīth: 3275; Sharḥ Mushkil al-Āthār vol. 13 pg. 333. Al-Haythamī says in Majmaʿ
al-Zawā’id vol. 9 pg. 129, “His narrators are the narrators of Ṣaḥīḥ al-Bukhārī.” Ibn Ḥajar in Fatḥ al-Bārī
vol. 7 pg. 32 and al-Sakhāwī in al-Ajwibah al-Marḍiyyah vol. 2 pg. 764 declared its isnād as ṣaḥīḥ.

212
He then quotes a narration which mentions that when the news of Sayyidunā
ʿAlī’s demise reached Sayyidah ʿĀ’ishah J, she recited the following couplet:

‫كما قر عينا باإلياب المسافر‬ ‫فألقت عصاها و استقرت بها النوى‬

She threw her staff and settled in her destination, just like a traveller is joyful after
returning home.

This Shīʿī then asserts:

‫و هذا البيت مما يضرب به المثل إذا حصلت الراحة بعد الشدة و الفرج بعد الكرب و المشقة فتمثل عائشة‬
‫به مما ينبئ بل هو صريح في سرورها بمقتل علي عليه السالم‬

This couplet is proverbial when ease is attained after difficulty or an

opening is made after hardship and adversity. So ʿĀ’ishah’s usage of it
indicates – nay clearly shows her happiness over ʿAlī’s death.1

Answer
Firstly, the addition in the first ḥadīth, “However, ʿĀ’ishah was not pleased
with him” is shādh (obscure) and not authentic. Al-Bukhārī and Muslim not
mentioning this addition and the absence of unanimity among the students of al-
Zuhrī creates reservations in the heart about it. Sufyān, ʿAqīl, and Shuʿayb did not
mention this addition in the ḥadīth. On the other hand, Maʿmar mentioned it and
Ibn al-Mubārak quoted it from Maʿmar and Yūnus, and combined them in one
narration. Al-Bukhārī and Muslim have not recorded the addition despite them
narrating the ḥadīth from the chain of Ibn al-Mubārak from Maʿmar. Add to this
that Mūsā ibn Abī ʿĀ’ishah did not corroborate al-Zuhrī in this addition.

Similarly, Ibrāhīm ibn Saʿd quoted it from al-Zuhrī without the addition. His
narration appears in al-Ṭabaqāt2.

1  Al-Sabʿah min al-Salaf pg. 169, 170

2  Al-Ṭabaqāt al-Kubrā vol. 2 pg. 231

213
Al-Bayhaqī reports the ḥadīth in al-Dalā’il1 from the Maghāzī of Ibn Isḥāq with the
narration of Yūnus ibn Bukayr (which is the chain of Ibn Ḥajar of al-Maghāzī). Ibn
Isḥāq narrated it from Yaʿqūb from ʿUtbah from al-Zuhrī without the addition.
And Ibn Isḥāq clearly mentioned taḥdīth (i.e. the narrator above him narrated it
directly to him without any intermediary).

Ibn Isḥāq narrated it directly from al-Zuhrī without any intermediary without
the addition as well. This narration appears in Musnad Abī Yaʿlā.2,3 His isnād is
jayyid. Ibn Isḥāq also clearly mentions taḥdīth here.

Therefore, the narrators who narrate the ḥadīth without the addition are: Sufyān
ibn ʿUyaynah, Shuʿayb, ʿAqīl, Ibrāhīm ibn Saʿd, Yaʿqūb ibn ʿUtbah, and Ibn Isḥāq.
Maʿmar is the only one to mention the addition.

Al-Bukhārī and Muslim record the ḥadīth and both have not mentioned the
addition notwithstanding the fact that they both narrate it from the chain
of Maʿmar. This makes it apparent that these words are not part of the actual
narration in the first place.4

Secondly, if we hypothetically agree to the authenticity of this addition, then too

there are many answers.

It is highly possible that the second man was obscure from the sight of Sayyidah
ʿĀ’ishah J and was not visible from a distance. In addition the narrations

1  Dalā’il al-Nubuwwah vol. 7 pg. 169

2  Musnad Abī Yaʿlā vol. 8 pg. 57
3  Aḥmad ibn ʿAlī ibn al-Muthannā, Abū Yaʿlā al-Mawṣilī. The Imām, Hafiz, Shaykh al-Islām, and
Muḥaddith of Mowsil. He was born in 210 A.H. He met with the luminaries and travelled in his youth
to the different cities. He was a good writer. Al-Musnad is one of his renowned works. He passed away
in 307 A.H. (Siyar Aʿlām al-Nubalā’ vol. 14 pg. 174; al-Bidāyah wa al-Nihāyah vol. 11 pg. 130)
4  These ḥadīth extracts are taken from the mushārakāt of Hishām ibn Bahrām from Multaqā Ahl al-
Ḥadīth

214
inform us that the Prophet H was sometimes supported by Sayyidunā Faḍl
and sometimes by Sayyidunā ʿAlī L.1

If we pause for a moment and consider, what is the objective of Sayyidah

ʿĀ’ishah’s narration? It is obvious that it is to desribe the final moments of
Rasūlullāh H which was and still is an emotional and traumatic event. In
such instances one usually recalls details relating to the actual objective and all
other inconsequential details are overlooked and often not even noticed by some
but observed by another. Furthermore, Sayyidah ʿĀ’ishah J not mentioning
the name of the other person supporting the Prophet H — whether it was
ʿAlī or Faḍl ibn ʿAbbās — does not result in any form of renunciation or disavowal.
If Sayyidah ʿĀ’ishah truly wished to conceal the virtues of Sayyidunā ʿAlī I

then she would have omitted his name from the following narration:

‫عن صفية بنت شيبة قالت قالت عائشة خرج النبي صلى الله عليه و آله و سلم غداة و عليه مرط مرحل من‬
‫شعر اسود فجاء الحسن بن على فادخله ثم جاء الحسين فدخل معه ثم جاءت فاطمة فادخلها ثم جاء على‬
ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو ُی َط ِّه َر ُك ْم ت َْط ِه ْي ًرا‬ ِّ ‫فادخله ثم قال إِن ََّما ُی ِر ْيدُ اللهُ لِ ُی ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

Ṣafiyyah bint Shaybah relates that Sayyidah ʿĀ’ishah J said, “Rasūlullāh

H left in the morning wearing a striped cloak made from black
(camel’s) hair. Ḥasan ibn ʿAlī came and Rasūlullāh H wrapped him
under it, followed by Ḥusayn who entered with him. Then Fāṭimah came
and he took her under it, then came ʿAlī and he also took him under it. He
thereafter recited:

ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو ُی َط ِّه َر ُك ْم ت َْط ِه ْي ًرا‬ ِّ ‫إِن ََّما ُی ِر ْيدُ ال ّٰل ُه لِ ُی ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

Allah intends only to remove from you the impurity [of sin], O people of the
[Prophet’s] household, and to purify you with [extensive] purification.”2,3

1  Fatḥ al-Bārī vol. 2 pg. 156

2   Sūrah al-Aḥzāb: 33
3   Ṣaḥīḥ Muslim, Faḍā’il al-Ṣaḥābah, bāb faḍā’il Ahl Bayt al-Nabī ḥadīth no. 2424.

215
With regards to the second ḥadīth from Sayyidah ʿĀ’ishah J wherein it is
mentioned that she said:

‫والله لقد عرفت أن عليا أحب إليك من أبي و مني مرتين أو ثالثا‬

By Allah, I have realised that ʿAlī is more beloved to you than my father and I.1

This is an addition regarding which al-Haythamī said:

‫رواه أبو داود غير ذكر محبة علي رضي الله عنه‬

Abū Dāwūd reported it without mention of the part of love for ʿAlī I.2

The problem lies with Yūnus ibn Abī Isḥāq who observed much negligence.

Yūnus ibn Abī Isḥāq

• Aḥmad says, “There are additions in his ḥadīth over the ḥadīth of others.”

• ʿAbd Allah ibn Aḥmad quotes his father saying, “His ḥadīth is muḍṭarib
(contradictory).”3

Even we hypothetically accept the authenticity of this addition, there is no

evidence therein that she harboured enmity for him. Had this been the case,
Rasūlullāh H would not have endorsed it. It is very likely that Sayyidunā
ʿAlī ibn Abī Ṭālib I was more beloved to Nabī H than Sayyidunā Abū
Bakr I in some aspects just as the latter was more beloved than the former to
him in other aspects.

1  Musnad Aḥmad vol. 4 pg. 275 Ḥadīth: 18444; al-Sunan al-Kubrā vol. 5 pg. 139 Ḥadīth: 8495; Musnad
al-Bazzār vol. 8 pg. 223 Ḥadīth: 3275; Sharḥ Mushkil al-Āthār vol. 13 pg. 333. Al-Haythamī says in Majmaʿ
al-Zawā’id vol. 9 pg. 129, “His narrators are the narrators of Ṣaḥīḥ al-Bukhārī.” Ibn Ḥajar in Fatḥ al-Bārī,
vol. 7 pg. 32, and al-Sakhāwī in al-Ajwibah al-Marḍiyyah, vol. 2 pg. 764, declared its isnād as ṣaḥīḥ.
2  Majmaʿ al-Zawā’id vol. 9 pg. 127
3  Tahdhīb al-Tahdhīb vol. 11 pg. 381

216
With regards to her happiness and singing the couplet over Sayyidunā ʿAlī’s I
martyrdom, al-Ṭabarī records this in his Tārīkh without any isnād. On the other
hand, Abū al-Farj al-Iṣfahānī records an isnād in his book Maqātil al-Ṭālibiyīn. He
says:

‫حدثنا محمد بن الحسين األشناني قال حدثنا موسى بن عبد الرحمن المسروقي قال حدثنا عثمان بن عبد‬
‫الرحمن قال حدثنا إسماعيل بن راشد بإسناده قال لما أتى عائشة نعي علي أمير المؤمنين عليه السالم‬
‫تمثلت الحديث‬

Muḥammad ibn al-Ḥusayn al-Ashnānī narrated to us saying, Mūsā ibn ʿAbd

al-Raḥmān al-Masrūqī narrated to us saying, ʿUthmān ibn ʿAbd al-Raḥmān
narrated to us saying, Ismāʿīl ibn Rāshid narrated to us with his isnād
saying, “When the news of Amīr al-Mu’minīn ʿAlī’s I demise reached
ʿĀ’ishah, she recited …”1

Abū al-Farj al-Iṣfahānī is a Shīʿī and ʿAlawī.2

Abū al-Farj al-Aṣfahānī

• Al-Khaṭīb quotes with an isnād from Abū Muḥammad al-Ḥasan ibn al-
Ḥusayn al-Nawbakhtī3, “Abū al-Farj al-Aṣfahānī was the worst of liars. He
would enter the bookmarket when it was crowded and the stores filled
with books. He would then buy many manuscripts and take it home. All of
his narrations were from these.”4

This isnād could be from these books too since it mentions that Ismāʿīl ibn Rāshid
quotes from ʿĀ’ishah with his isnād. However, I have not found any mention of

1  Maqātil al-Ṭālibiyīn vol. 1 pg. 55

2  Siyar Aʿlām al-Nubalā’ vol. 16 pg. 202
3  Al-Ḥasan ibn al-Ḥusayn ibn ʿAlī, Abū Muḥammad al-Nawbakhtī. A Rāfiḍī and Muʿtazilī. His listening
was correct. He was reliable in his ḥadīth. He passed away in 452 A.H. (Mīzān al-Iʿtidāl vol. 1 pg. 485;
Tārīkh Baghdād vol. 7 pg. 299)
4  Tārīkh Baghdād vol. 11 pg. 398

217
this Ismāʿīl, neither positively nor negatively; nor when he passed away, nor any
mention of the narrators between him and Sayyidah ʿĀ’ishah J.

Moreover, ʿUthmān ibn ʿAbd al-Raḥmān al-Ṭarā’ifī narrates from him.

ʿUthmān ibn ʿAbd al-Raḥmān al-Ṭarā’ifī

• Truthful. He narrates mainly from weak and unknown narrators. For this
reason, he has been declared unreliable to the extent that Ibn Numayr
attributed lying to him.1

One of the deceptions of al-Iṣfahānī is that he did not mention ʿUthmān’s origin,
so that he might be unrecognisable and passed off as a reliable narrator since
many reliable narrators have the same name. After studying the teachers and
students of al-Ṭarā’ifī and Ismāʿīl ibn Rāshid, it is manifest that Ismāʿīl ibn Rāshid
is intended. His presence in the isnād is sufficient to render it useless.

1  Taqrīb al-Tahdhīb vol. 1 pg. 662)

218
Misconception: Sayyidah ʿĀ’ishah prevented Sayyidah Fāṭimah from
inheriting from Nabī H

The Shīʿah claim that Sayyidah ʿĀ’ishah J claimed Nabī’s H inheritance

whereas she was the one to report that Nabī H is not inherited from which
resulted in depriving Sayyidah Fāṭimah J from her share of inheritance. They
substantiate their claim with what al-Mufīd mentioned:

‫حدثني أبو الحسن علي بن محمد الكاتب قال حدثني الحسن بن علي الزعفراني قال حدثنا سفيان عن‬
‫فضيل بن الزبير قال حدثني فروة بن مجاشع عن أبي جعفر محمد بن علي عليهما السالم قال جاءت عائشة‬
‫إلى عثمان فقالت له أعطني ما كان يعطيني أبي و عمر بن الخطاب فقال لها ال أجد له موضعا في الكتاب و‬
‫ال في السنة و إنما كان أبوك و عمر بن الخطاب يعطيانك بطيبة من أنفسهما و أنا ال أفعل قالت له فأعطني‬
‫ميراثي من رسول الله صلى الله عليه و سلم فقال لها أولم تجيئي أنت و مالك ابن أوس النصري فشهدتما‬
‫أن رسول الله صلى الله عليه و سلم ال يورث حتى منعتما فاطمة ميراثها و أبطلتما حقها فكيف تطلبين‬
‫اليوم ميراثا من النبي صلى الله عليه و سلم فتركته و انصرفت‬

Abū al-Ḥasan ʿAlī ibn Muḥammad al-Kātib narrated to me saying, al-

Ḥasan ibn ʿAlī al-Zaʿfarānī narrated to me saying, Abū Isḥāq Ibrāhīm ibn
Muḥammad al-Thaqafī narrated to us saying, al-Ḥasan ibn al-Ḥusayn al-
Anṣārī narrated to us saying, Farwah ibn Mujāshiʿ narrated to me from Abū
Jaʿfar Muḥammad ibn ʿAlī V who reports:

ʿĀ’ishah came to ʿUthmān and said to him, “Give me what my father and
ʿUmar ibn al-Khaṭṭāb would give me.”

He answered, “I neither find it in the Qur’ān nor in the Sunnah. However,

your father and ʿUmar ibn al-Khaṭṭāb would give you out of the goodness
of their hearts. But I will not.”

“So give me my inheritance from Rasūlullāh H,” she cried.

He retorted, “Did you together with Mālik ibn Aws al-Naṣrī not come and
bear witness that Rasūlullāh H is not inherited from thereby depriving
Fāṭimah from her inheritance and destroying her right? So today, how can
you claim inheritance from Nabī H?”

219
 Upon this, she left him and walked away.1

Answer
This narration is utterly baseless and false. They rely upon a narration al-Bukhārī
quotes in his al-Ṣaḥīḥ from Nāfiʿ that ʿAbd Allah ibn ʿUmar L informed him:

‫أن النبي صلى الله عليه و سلم عامل خيبر بشطر ما يخرج منها من ثمر أو زرع فكان يعطي أزواجه مائة‬
‫وسق ثمانون وسق تمر و عشرون وسق شعير فقسم عمر خيبر فخير أزواج النبي صلى الله عليه و سلم أن‬
‫يقطع لهم من الماء و األرض أو يمضي لهن فمنهن من اختار األرض و منهن من اختار الوسق و كانت‬
‫عائشة اختارت األرض‬

Nabī H made a treaty with (the people of) Khaybar upon half of its
produce, whether fruits or produce. He would give his wives 100 wasaq
– 80 wasaq dates and 20 wasaq barley. Later on, ʿUmar divided Khaybar
and gave the wives of Nabī H a choice between apportioning land and
water for them or leaving it as is (i.e. giving them 100 wasaq). Some of
them chose the land while others chose the wasaq. ʿĀ’ishah was among
those who chose land.2

This was from Rasūlullāh’s H expenditure upon his wives. And this
continued after his demise due to his statement:

‫ال يقتسم ورثتي دينارا ما تركت بعد نفقة نسائي و مئونة عاملي فهو صدقة‬

My heirs should not distribute a single gold coin. Whatever I leave behind
after my wives’ expenditure and my workers’ wages is charity.3

After his wives chose Allah, His Messenger, and the Life Hereafter sustenance
and support for them was necessary. However, it did not translate in the form

1  Al-Amālī of al-Mufīd Ḥadīth: 3; Biḥār al-Anwār

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2328; Ṣaḥīḥ Muslim Ḥadīth: 1551
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2776; Ṣaḥīḥ Muslim Ḥadīth: 1760

220
of inheritance. It is for this reason that no one disputed with them over their
dwellings since this was a portion of their expenditure which Rasūlullāh H
allocated for them from what he owned during his lifetime. Accordingly, he made
the above statement.

This is supported by the fact that their heirs did not inherit their dwellings from
them. Had they owned these dwellings, it would have fallen into their heirs’ share
after their demise. Therefore, their heirs not claiming their right is proof for the
above. Owing to the very same reason, their dwellings were incorporated in the
Masjid after their demise for the general benefit of the Muslims just as was done
with the expenditure given to them. And Allah knows best!1

Accordingly, his wives did not inherit a single coin from him. Al-Bukhārī and
Muslim report from Sayyidah ʿĀ’ishah J:

‫أن أزواج النبي صلى الله عليه و سلم حين توفي رسول الله صلى الله عليه و سلم أردن أن يبعثن عثمان إلى‬
‫أبي بكر يسألنه ميراثهن فقالت عائشة أليس قال رسول الله صلى الله عليه و سلم ال نورث ما تركنا صدقة‬

After Rasūlullāh’s H demise, his wives intended sending ʿUthmān to

Abū Bakr to ask for their inheritance. ʿĀ’ishah said, “Did Rasūlullāh H
not say, ‘We are not inherited from. Whatever we leave is charity.’”2

With regards to depriving Sayyidah Fāṭimah J of her inheritance, it is

established that Rasūlullāh H said:

‫ال نورث ما تركنا صدقة‬

We are not inherited from. Whatever we leave is charity.3

1  Fatḥ al-Bārī, chapter concerning the dwellings of Nabī’s H wives vol. 6 pg. 211 and chapter
concerning Nabī’s H statement: We are not inherited from. Whatever we leave is charity vol.
12 pg. 7
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4034; Ṣaḥīḥ Muslim Ḥadīth: 1758
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 6730; Ṣaḥīḥ Muslim Ḥadīth: 1758

221
Ibn Taymiyyah says:

‫كون النبي صلى الله عليه و سلم ال يورث ثبت بالسنة المقطوع بها و بإجماع الصحابة و كل منهما دليل‬
‫قطعي‬

Rasūlullāh H not being inherited from is established by the Sunnah

which is categorical and the consensus of the Ṣaḥābah. And both these are
dalīl qaṭʿī (categorical proofs).1

The incident of Sayyidah Fāṭimah J approaching Sayyidunā Abū Bakr al-Ṣiddīq

I and claiming her inheritance in Fadak and his response to this by providing

the above ḥadīth which angered her; the reason was that they had different views
when it came to understanding the statement of Rasūlullāh H as Ibn Ḥajar
has clarified2. However, this was settled after Sayyidunā Abū Bakr I went to
her home to win her happiness as recorded by al-Bayhaqī via his sanad from al-
Shaʿbī who reports:

‫لما مرض فاطمة أتاها أبو بكر الصديق فاستأذن عليها فقال علي يا فاطمة هذا أبو بكر يستأذن عليك فقالت‬
‫أتحب أن آذن له قال نعم فأذنت له فدخل عليها يترضاها فقال والله ما تركت الدار و المال و األهل و‬
‫العشيرة إال ابتغاء مرضاة الله و مرضاة رسوله و مرضاتكم أهل البيت ثم ترضاها حتى رضيت‬

When Fāṭimah fell ill, Abū Bakr al-Ṣiddīq came to visit her. He sought
permission to enter.

ʿAlī said, “O Fāṭimah, it is Abū Bakr who is seeking permission to enter your
presence.”

She asked, “Do you want me to grant him permission?”

“Yes,” replied ʿAlī.

Accordingly, she gave permission and he entered to win her happiness.

1  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 220

2  Fatḥ al-Bārī vol. 6 pg. 202

222
 Abū Bakr said, “By Allah, I did not abandon my home, wealth, family,
and tribe except seeking the pleasure of Allah, His Messenger, and your
pleasure O Ahl al-Bayt.”

He then appeased her until she became pleased.1

Ḥāfiẓ Ibn Kathīr comments:

‫و هذا إسناد جيد قوي و الظاهر أن عامر الشعبي سمعه من علي أو ممن سمعه من علي اه‬

This isnād is jayyid and strong. It is apparent that ʿĀmir al-Shaʿbī heard it
directly from ʿAlī or from the student of ʿAlī.”2

When Sayyidunā ʿAlī I assumed the post of khilāfah, he did exactly the same
thing Sayyidunā al-Ṣiddīq I did with the charity of Rasūlullāh H and
did not take ownership of anything from it. 3

Concerning the ḥadīth which al-Mufīd reported, Ibrāhīm ibn Muḥammad al-
Thaqafī appears in the isnād. It is said about him in Lisān al-Mīzān:

Ibrāhīm ibn Muḥammad al-Thaqafī

• Ibn Abī Ḥātim says, “He is majhūl (unknown).”

• Al-Bukhārī comments, “His ḥadīth are not ṣaḥīḥ.”

• Ibn ʿAdī remarks, “His ḥadīth are not ṣaḥīḥ.”

• Abū Nuʿaym says in Tārīkh Aṣbahān, “He was extreme in rafḍ. His aḥādīth
are rejected.”4

1  Al-Bayhaqī vol. 6 pg. 301 Ḥadīth: 12515. Al-Bayhaqī says, “This is Ḥasan’s mursal with a ṣaḥīḥ isnād.”
2  Al-Bidāyah wa al-Nihāyah vol. 8 pg. 196
3  Sharḥ Muslim of al-Nawawī vol. 12 pg. 73
4  Lisān al-Mīzān vol. 1 pg. 43

223
Ḥasan ibn al-Ḥusayn al-Anṣārī is al-Ḥasan ibn al-Ḥusayn al-ʿUrnī al-Kūfī. It is
mentioned in Lisān al-Mīzān about him:

Ḥasan ibn al-Ḥusayn al-Anṣārī al-ʿUrnī al-Kūfī

• Abū Ḥātim says, “He was not ṣadūq (truthful) in their sight. He was among
the leaders of the Shīʿah.”

• Ibn ʿAdī remarks, “His aḥādīth do not resemble the aḥādīth of reliable
narrators.”

• Ibn Ḥibbān comments, “He makes additions to accepted traditions and he

narrates convoluted narrations.”1

Add to this the unknown narrators in the isnād to Abū Jaʿfar V. And do not
forget that the one who narrates from Sayyidunā ʿUthmān I never ever met
him. How was this meeting possible when he was born in the year 56 or 57 A.H.
– according to different views – many years after Sayyidunā ʿUthmān’s I

martyrdom? These facts show the unreliability of this narration. And all praise
belongs to Allah E.2

1  Ibid vol. 1 pg. 199

2  Discussion: ʿĀʾishah Umm al-Mu’minīn of Hānī Muḥammad ʿIwaḍayn (Unpublished discussion)

224
Misconception: Sayyidah ʿĀ’ishah and the other wives of Nabī H
are not from the Ahl al-Bayt1

The Shīʿah ludicrously claim that the noble wives of Rasūlullāh H were not
of his Ahl al-Bayt (household). They constrict the Ahl al-Bayt to Sayyidunā ʿAlī,
Fāṭimah, Ḥasan, Ḥusayn, and the sons of Ḥusayn M, who number 12 in total.
They exclude all others besides them to the extent that even the other children
of Sayyidunā ʿAlī and Fāṭimah L are dismissed. As a result, they do not regard
the other sons of Sayyidunā ʿAlī V from the Ahl al-Bayt like Muḥammad ibn
al-Ḥanafiyyah, Abū Bakr, ʿUmar, ʿUthmān, ʿAbbās, Jaʿfar, ʿAbd Allah, ʿUbayd Allah,
and Yaḥyā; similarly, their 12 sons, and 18 or 17 daughters – according to different
narrations. In the same way, they exclude the daughters of Sayyidah Fāṭimah
J, viz. Zaynab, Umm Kulthūm, and their children from the Ahl al-Bayt.

In fact, they attribute lying, open transgression, and sin, not to mention kufr
and riddah (apostasy) to the children of Sayyidunā Ḥusayn I. Similarly, they
condemn and label the children of Rasūlullāh’s H paternal uncles and aunts
and their children as kuffār including the children of Abū Ṭālib besides Sayyidunā
ʿAlī I. In the same way, they disregard and exclude the other three daughters
of Nabī H besides Fāṭimah, their husbands, and children from the Ahl al-
Bayt.2

The accurate view

The accurate view regarding the purport of Rasūlullāh’s H Ahl al-Bayt are
those upon whom zakāh is prohibited, viz. his wives, children, and every Muslim
male and female from the progeny of ʿAbd al-Muṭṭalib which include the sons of

1  Mawqif al-Shīʿah al-Ithnā ʿAshariyyah min al-Ṣaḥābah M of ʿAbd al-Qādir Muḥammad ʿAṭā Ṣūfī pg.
1234 – 1240
2  Study their reliable books for reference: Firaq al-Shīʿah pg. 39 – 40; Aʿyān al-Shīʿah of al-Sayyid
Muḥsin al-Amīn vol. 1 pg. 11 (discussion one); al-Shīʿah fī ʿAqā’idihim wa Aḥkāmihim of al-Sayyid Amīr
Muḥammad al-Kāẓimī al-Qazwīnī pg. 16

225
Hāshim ibn ʿAbd Manāf. The ḥadīth that Muslim records bears testimony that his
paternal uncles’ sons are included in his Ahl al-Bayt.

‫عن عبد المطلب بن ربيعة بن الحارث بن عبد المطلب أنه ذهب هو و الفضل بن عباس إلى رسول الله صلى‬
‫الله عليه و سلم يطلبان منه أن يوليهما على الصدقة ليصيبا من المال ما يتزوجان به فقال لهما صلى الله عليه‬
‫و سلم إن الصدقة ال تنبغي آلل محمد إنما هي أوساخ الناس ثم أمر بتزويجهما و إصداقهما من الخمس‬

ʿAbd al-Muṭṭalib ibn Rabīʿah ibn al-Ḥārith ibn ʿAbd al-Muṭṭalib reports that
he and Faḍl ibn ʿAbbās went to Rasūlullāh H to request him to appoint
them as collectors of zakāh so that they may acquire some wealth in order
to get married. Rasūlullāh H told them, “Zakāh is not befitting for the
family of Muḥammad. It is nothing but people’s dirt.” He then ordered that
they be married and their dowry be paid from the khums (fifth of the booty).1

Some of the ʿUlamā’ like al-Shāfiʿī and Aḥmad have combined the sons of al-
Muṭṭalib ibn ʿAbd Manāf with the sons of Hāshim in the prohibition of zakāh
upon them since they both receive shares from fifth of the fifth (of the booty).
This is substantiated by a ḥadīth reported by al-Bukhārī2 from Jubayr ibn Muṭʿim
I which mentions that Rasūlullāh H only gave the Banū Hāshim and
Banū al-Muṭṭalib and not their brothers, Banū ʿAbd Shams and Nawfal owing to
the fact that Banū Hāshim and Banū al-Muṭṭalib were one.

Evidences that the Ummahāt al-Mu’minīn are from the Ahl al-Bayt
Allah’s E declaration is sufficient evidence to include his wives K in his
Ahl al-Bayt:

‫الز َكا َة َو َأ ِط ْع َن ال ّٰل َه‬

َّ ‫الصلاَ َة َو ٰأتِ ْي َن‬َّ ‫لىۖ َو َأ ِق ْم َن‬ ُ ْ‫َو َقر َن ِفي ُبيوتِ ُك َّن َولاَ َتبر ْج َن َتبر َج ا ْل َج ِ لأ‬
ٰ ‫اه ِل َّي ِة ا ْو‬ ُّ َ َّ َ ُْ ْ
ُ
‫وا ْذك ْر َن َما‬ )33( ‫ا‬ ْ ُ َ ِ ْ َ َ ُ ِ ْ ِ ّٰ َ
َ ‫س أ ْهل ال َب ْيت َو ُيط ِّه َرك ْم تَط ِه ْي ًر‬ َ ‫الر ْج‬ِّ ‫َو َر ُسول ُ ۚه إِن ََّما ُي ِر ْيدُ الل ُه ل ُيذه َب َع ْنك ُم‬
‫ان َل ِط ْي ًفا َخبِ ْي ًرا‬ ِ ‫لى ِف ْي ُب ُي ْوتِ ُك َّن ِم ْن ٰأ َي‬
َ ‫ات ال ّٰل ِه َوا ْل ِح ْك َم ِ ۚة إِ َّن ال ّٰل َه َك‬ ٰ ‫ُي ْت‬

1  Ṣaḥīḥ Muslim Ḥadīth: 1072

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3140

226
 And abide in your houses and do not display yourselves as [was] the display of the
former times of ignorance. And establish prayer and give zakāh and obey Allah
and His Messenger. Allah intends only to remove from you the impurity [of sin], O
people of the [Prophet’s] household, and to purify you with [extensive] purification.
And remember what is recited in your houses of the verses of Allah and wisdom.
Indeed, Allah is ever Subtle and Acquainted [with all things].1

This verse confirms their definite inclusion since the verses prior and after it are
addressed to them. This in no way contradicts what appears in Ṣaḥīḥ al-Muslim:

‫عن عائشة رضي الله عنها أنها قالت خرج النبي صلى الله عليه و آله و سلم غداة و عليه مرط مرحل من‬
‫شعر اسود فجاء الحسن بن على فأدخله ثم جاء الحسين فدخل معه ثم جاءت فاطمة فأدخلها ثم جاء علي‬
ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو ُي َط ِّه َر ُك ْم ت َْط ِه ًيرا‬ َ ‫الر ْج‬ ُ ‫فأدخله ثم قال إِن ََّما ُي ِريدُ ال ّٰلهُ لِ ُي ْذ ِه َب َع‬
ِّ ‫نك ُم‬

On the authority of ʿĀ’ishah who relates, “Nabī H left in the morning

wearing a woollen garment, with pictures of camel saddlebags, made from
black hair. Ḥasan ibn ʿAlī came and Rasūlullāh H covered him [in his
garment], followed by Ḥusayn who entered with him. Fāṭimah then came
and he took her in, and then ʿAlī came and he took him under. He thereafter
recited: ‘Allah intends only to remove from you the impurity [of sin], O people of
the [Prophet’s] household, and to purify you with [extensive] purification.’2”3

The verse is sufficient testimony for the wives’ inclusion since they are addressed
therein while this ḥadīth indicates to the inclusion of Sayyidunā ʿAlī, Fāṭimah,
Ḥasan, and Ḥusayn M in the verse. Rasūlullāh’s H choice of these four
personalities in this ḥadīth does not indicate to the term’s exclusiveness to them
to the exclusion of his other family members. It only shows that they are his
choicest family members.

An example of the verse referring to Nabī’s H wives and the ḥadīth of

ʿĀ’ishah J referring to Sayyidunā ʿAlī- Fāṭimah, Ḥasan, and Ḥusayn M is:

1  Sūrah al-Aḥzāb: 32 - 34
2  Sūrah al-Aḥzāb: 33
3  Ṣaḥīḥ Muslim Ḥadīth: 2424

227
Allah E declares:

‫ْوى ِم ْن َأ َّو ِل َي ْو ٍم‬

ٰ ‫س َع َلى ال َّتق‬ ُ
ْ ‫َّل‬
َ ‫مس ِجدٌ أ ِّس‬

A mosque founded on righteousness from the first day.1

This verse attests that the purport is Masjid Qubā’. While on the other hand,
the ḥadīth recorded in Ṣaḥīḥ Muslim2 indicates that the purport is Rasūlullāh’s
H Masjid.

Ibn Taymiyyah has mentioned this example or similarity.3

The wives of Rasūlullāh H are included in the word Āl (family) in his

statement:

‫إن الصدقة ال تحل لمحمد و ال آلل محمد‬

Verily, zakāh is not permissible for Muḥammad and his family.

This is supported by the fact that they were given from the khums and is further
reinforced by Ibn Abī Mulaykah’s report:

‫أن خالد بن سعيد بعث إلى عائشة ببقرة من الصدقة فردتها و قالت إنا آل محمد صلى الله عليه و سلم ال‬
‫تحل لنا الصدقة‬

Khālid ibn Saʿīd sent a cow from zakāh to ʿĀ’ishah who returned the same
explaining, “Zakāh is not permissible for us, the family of Muḥammad
H.”4

1  Sūrah al-Tawbah: 108

2  Ṣaḥīḥ Muslim Ḥadīth: 1398
3  Article: Faḍl Ahl al-Bayt wa Ḥuqūqihim of Ibn Taymiyyah pg. 20
4  Muṣannaf ibn Abī Shaybah vol. 3 pg. 214; Tārīkh Baghdād vol. 8 pg. 38 – The ḥadīth of Sayyidunā
Muʿāwiyah ibn Ḥaydah I

228
How amazing! Do the wives of Rasūlullāh H not feature in the following
ḥadīth:

‫اللهم اجعل زرق آل محمد قوتا‬

O Allah, make the sustenance of Muḥammad’s family just sufficient.1

And his supplication for his uḍḥiyyah (sacrifice):

‫اللهم هذا عن محمد و آل محمد‬

O Allah, this is on behalf of Muḥammad and his family.2

And Sayyidah ʿĀ’ishah’s J report:

‫ما شبع آل رسول الله صلى الله عليه و سلم من خبز بر‬

Rasūlullāh’s H family never ate wheat flour to their fill.3

And in the muṣallī’s supplication:

‫اللهم صلى على محمد و على آل محمد‬

O Allah, send salutations upon Muḥammad and the family of Muḥammad.4

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 6460; Ṣaḥīḥ Muslim Ḥadīth: 1055 – the ḥadīth of Sayyidunā Abū Hurayrah
I

2  Musnad Aḥmad vol. 6 pg. 391 Ḥadīth: 27234; Musnad al-Bazzār vol. 9 pg. 318 Ḥadīth: 3867; Muʿjam vol.
1 pg. 311 Ḥadīth: 920; al-Mustadrak vol. 2 pg. 425; al-Bayhaqī vol. 9 pg. 259 Ḥadīth: 19482 – the ḥadīth of
Sayyidunā Abū Rāfiʿ I. Al-Ḥākim comments, “The isnād is ṣaḥīḥ, but al-Bukhārī and Muslim have
not recorded it.” Al-Haythamī declared its isnād as ḥasan in Majmaʿ al-Zawā’id vol. 4 pg. 24. Al-Albānī
says in Silsilat al-Aḥādīth al-Ḍaʿīfah Ḥadīth: 6461, “Munkar with this whole.”
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5423; Ṣaḥīḥ Muslim Ḥadīth: 2970
4  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3370; Ṣaḥīḥ Muslim Ḥadīth: 406 – the ḥadīth of Sayyidunā Kaʿb ibn ʿUjrah I

229
Do they not feature in his statement?

‫إن الصدقة ال تحل لمحمد و ال آلل محمد‬

Verily, zakāh is not permissible for Muḥammad and his family.1

Zakāh is the filth of people and his wives are more deserving to be protected
therefrom.2

A thorough rebuttal of their sinister scheme to exclude Rasūlullāh’s

H wives from his Ahl al-Bayt
Firstly, from a grammatical angle:

Al-Ahl of a house refers to its residents. From here we get Ahl al-Qurā: residents of
a village; al-ahl of a religion: its adherents and followers.

Its figurative expression: a man’s ahl refers to his wife, and his children are also
included. The tafsīr of Allah’s E statement has appeared accordingly:

‫ار بِ َأ ْه ِل ِه‬
َ ‫َو َس‬

He was traveling with his family.3 i.e. his wife and children.

Just as the word ahlah with a tā’ provides this meaning.

Al-Ahl of Nabī H refers to his wives, daughters, son-in-law Sayyidunā ʿAlī

I.

1  Tārīkh Baghdād vol. 8 pg. 38 – The ḥadīth of Sayyidunā Muʿāwiyah ibn Ḥaydah I
2  Jilā’ al-Afhām of Ibn al-Qayyim pg. 218; Faḍl Ahl al-Bayt wa ʿUluw Makānatihim ʿind Ahl al-Sunnah wa al-
Jamāʿah of ʿAbd al-Muḥsin ibn Ḥamd al-ʿIbād al-Badr pg. 6 – 12
3  Sūrah al-Qaṣaṣ: 29

230
It is said, his ahl are the men who form part of his family. His grandchildren and his
progeny are included in this. Allah’s E command provides this meaning:

َّ ِ‫َو ْأ ُم ْر َأ ْه َل َك ب‬
ْ ‫الصلاَ ِة َو‬
ۖ‫اص َطبِ ْر َع َل ْي َها‬

And enjoin prayer upon your family [and people] and be steadfast therein.1

Similarly, Allah’s E statement:

ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت‬ ِّ ‫إِن ََّما ُي ِر ْيدُ ال ّٰل ُه لِ ُي ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

Allah intends only to remove from you the impurity [of sin], O people of the
[Prophet’s] household.2

And His statement:

ۚ ِ ‫َر ْح َم ُت ال ّٰل ِه َو َب َر َكات ُُه َع َل ْي ُك ْم َأ ْه َل ا ْل َب ْي‬

ٌ‫ت إِن َُّه َح ِم ْيدٌ َّم ِج ْيد‬

May the mercy of Allah and His blessings be upon you, people of the house. Indeed,
He is Praiseworthy and Honourable.3

Al-Ahl of every Nabī refers to his ummah and the adherents of his faith. This
meaning is provided in Allah’s E statement:

ِ ‫الز َك‬
‫اة‬ َّ ِ‫ان َي ْأ ُم ُر َأ ْه َل ُه ب‬
َّ ‫الصلاَ ِة َو‬ َ ‫َو َك‬

And he used to enjoin on his people prayer and zakāh.4

1  Sūrah Ṭāhā: 132

2  Sūrah al-Aḥzāb: 33
3  Sūrah Hūd: 73
4  Sūrah Maryam: 55

231
Al-Rāghib1 has mentioned, and al-Munāwī2 has concurred with him: The ahl of
a man include all those who are of the same lineage or religion or who are alike
with regards to occupation, house, or city. So the ahl of a man originally are all
those who live in the same home. Thereafter, it was used figuratively and said his
Ahl al-Bayt: those who share the same lineage or the aspects mentioned above.
Thereafter, it became acquainted with the family of Rasūlullāh H when
used in unrestricted. 3

Secondly, from the Qur’ān Karīm:

The incident of Khalīl Allah S mentioned in the Qur’ān further strengthens

the inclusion of wives in the term al-ahl. Allah E while relating the incident
of the messengers coming to Sayyidunā Ibrāhīm S with glad tidings says:

ُ‫تى َأ َألِد‬
ٰ ‫) َقا َل ْت َيا َو ْي َل‬71( ‫اق َي ْع ُق ْو َب‬ َ ‫اق َو ِم ْن َو َرا ِٓء إِ ْس َح‬ َ ‫اها بِإِ ْس َح‬ َ ‫َوا ْم َر َأت ُُه َقائِ َم ٌة َف َض ِح َك ْت َف َب َّش ْر َن‬
‫ َقا ُل ْوا َأت َْع َجبِ ْي َن ِم ْن َأ ْم ِر ال ّٰل ِهۖ َر ْح َم ُت‬ )72( ‫َو َأ َنا َع ُج ْو ٌز َو ٰه َذا َب ْع ِل ْي َش ْي ًخاۖ إِ َّن ٰه َذا َل َش ْي ٌء َع ِج ْي ٌب‬
ٌ‫ت إِن َُّه َح ِم ْيدٌ َّم ِج ْيد‬ ۚ ِ ‫ال ّٰل ِه َو َب َر َكات ُُه َع َل ْي ُك ْم َأ ْه َل ا ْل َب ْي‬

And his Wife was standing, and she smiled. Then We gave her good tidings of Isḥāq
and after Isḥāq, Yaʿqūb.

She said, “Woe to me! Shall I give birth while I am an old woman and this, my
husband, is an old man? Indeed, this is an amazing thing!”

1  Ḥusayn ibn Muḥammad ibn al-Mufaḍḍal, Abū al-Qāsim al-Aṣbahānī, commonly known as al-Rāghib.
The proficient ʿAllāmah and deep researcher. He was one of the intelligent mutakallimīn. He became
so famous that he was likened to Imām al-Ghazālī. Some of his books are: Mufradāt Alfāẓ al-Qur’ān al-
Karīm and al-Dharīʿah ilā Makārim al-Sharīʿah. He passed away in 502 A.H. (Siyar Aʿlām al-Nubalā’ vol. 18
pg. 120; al-Aʿlām vol. 2 pg. 255)
2  ʿAbd al-Ra’ūf ibn Tāj al-ʿĀrifīn ibn ʿAlī al-Munāwī. The Ḥāfiẓ, Faqīh, and Shāfiʿī. Born in 952, he lived
in seclusion to author and study. He would eat very little and stay awake at night. Some of his works
are: Fayḍ al-Qadīr Sharḥ Jāmiʿ al-Ṣaghīr and Sharḥ al-Shamā’il li al-Tirmidhī. He passed away in 1031 A.H.
(al-Aʿlām vol. 6 pg. 204; Hadyat al-ʿĀrifīn vol. 5 pg. 510
3  Tāj al-ʿUrūs vol. 28 pg. 41. Ibn Manẓūr said, “The ahl of a man are the closest of people to him. The
Ahl al-Bayt of Nabī H are his wives, daughters, and son-in-law i.e. ʿAlī I. It is said: the wives
of Nabī H and the men of his family. (Lisān al-ʿArab vol. 11 pg. 29)

232
 They said, “Are you amazed at the decree of Allah? May the mercy of Allah and
His blessings be upon you, people of the house. Indeed, He is Praiseworthy and
Honourable.”1

Allah E used this word on the tongue of His angels to address the wife
of Ibrāhīm S, and no one else. Shīʿī scholars and commentators have
acknowledged this as well. For example al-Ṭabarsī2 in Majmaʿ al-Bayān and al-
Kāshifī in Manhaj al-Ṣādiqīn.

Similarly, Allah E relates the incident of Sayyidunā Mūsā S:

ً ‫ال لأِ َ ْه ِل ِه ا ْم ُكث ُْوا إِ ِّن ْي ٰأ َن ْس ُت َن‬ َ َ ‫وسى الأْ َ َج َل َو َس‬

‫ارا‬ َ ‫ارا َق‬ ُّ ‫ب‬
ً ‫الط ْو ِر َن‬ َ ‫ار بِأ ْه ِل ِه ٰأ َن‬
ِ ِ‫س ِم ْن َجان‬ ٰ ‫َف َل َّما َق‬
َ ‫ضى ُم‬

And when Mūsā had completed the term and was traveling with his family, he
perceived from the direction of the mount a fire. He said to his family, “Stay here;
indeed, I have perceived a fire. 3

The purport of Sayyidunā Mūsā’s S ahl is his wife. Shīʿī commentators have
attested to this.

Furthermore, Al-Ṭabarsī comments on the verse in Sūrah al-Naml:

‫وسى لأِ َ ْه ِل ِه‬ َ ‫إِ ْذ َق‬ ‫أي امرأته و هي بنت شعيب عليه السالم‬
ٰ ‫ال ُم‬

[Mention] when Mūsā said to his family4 i.e. his wife, the daughter of Shuʿayb
S.5,6

1  Sūrah Hūd: 71 – 73
2  Al-Faḍl ibn al-Ḥasan ibn al-Faḍl, Abū ʿAlī al-Ṭabarsī. He is a Mufassir and Linguist and one of the Shīʿī
scholars. Some of his books are: Majmaʿ al-Bayān fī Tafsīr al-Qur’ān wa al-Furqān and Mukhtaṣar al-Kashāf.
He died in 548 A.H. (al-Aʿlām vol. 5 pg. 148)
3  Surah al-Qaṣaṣ: 29
4  Surah al-Naml: 7
5  Majmaʿ al-Bayān vol. 4 pg. 211
6  Tafsīr al-Qummī vol. 2 pg. 139; Nūr al-Thaqalayn of al-ʿUrūs al-Ḥuwayzī; Manhaj al-Ṣādiqīn

233
The word Ahl al-Bayt has followed the same pattern and meaning when it was
used to refer to Rasūlullāh’s H household in Sūrah al-Aḥzāb:

ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت‬ ِّ ‫إِن ََّما ُي ِر ْيدُ ال ّٰل ُه لِ ُي ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

Allah intends only to remove from you the impurity [of sin], O people of the
[Prophet’s] household.1

This verse addresses the wives of Rasūlullāh H. The verses before it and after
it are addressed to them specifically. It begins with Allah’s E statement:

ِ ‫َيا َأ ُّي َها ال َّنبِ ُّي ُق ْل لأِّ َ زْ َو‬

‫اج َك‬

O Prophet, say to your wives

Until

‫َوإِنْ ُك ْنت َُّن ُت ِر ْد َن ال ّٰل َه َو َر ُس ْو َل ُه‬

But if you should desire Allah and His Messenger

Thereafter, Allah E repeats:

‫َيا نِ َسآ َء ال َّنبِ ِّي‬

O wives of the Prophet

He then addresses them:

‫ُت ِم ْن ُك َّن لِ ّٰل ِه َو َر ُس ْولِ ِه‬

ْ ‫َو َم ْن َي ْقن‬

And whoever of you devoutly obeys Allah and His Messenger

1  Sūrah al-Aḥzāb: 33

234
Allah E then says:

‫َيا نِ َسآ َء ال َّنبِ ِّي َل ْست َُّن َك َأ َح ٍد ِّم َن الن َِّسا ِٓء‬

O wives of the Prophet, you are not like anyone among women.

He mentions thereafter:

‫الز َكا َة َو َأ ِط ْع َن ال ّٰل َه‬ َّ ‫لىۖ َو َأ ِق ْم َن‬

َّ ‫الصلاَ َة َو ٰأتِ ْي َن‬ ُ ْ‫َو َقر َن ِفي ُبيوتِ ُك َّن َولاَ َتبر ْج َن َتبر َج ا ْل َج ِ لأ‬
ٰ ‫اه ِل َّي ِة ا ْو‬ ُّ َ َّ َ ُ ْ
ِ ‫س َأ ْه َل ا ْل َب ْي‬
)33( ‫ت َو ُي َط ِّه َر ُك ْم ت َْط ِه ْي ًرا‬ ِّ ‫َو َر ُس ْو َل ُ ۚه إِن ََّما ُي ِر ْيدُ ال ّٰل ُه لِ ُي ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

And abide in your houses and do not display yourselves as [was] the display of the
former times of ignorance. And establish prayer and give zakāh and obey Allah and
His Messenger. Allah intends only to remove from you the impurity [of sin], O people
of the [Prophet’s] household, and to purify you with [extensive] purification.

Allah E then commands them:

‫لى ِف ْي ُب ُي ْوتِ ُك َّن‬

ٰ ‫َوا ْذ ُك ْر َن َما ُي ْت‬

And remember what is recited in your houses.1

Whoever reads these verses understands that they were revealed concerning
Rasūlullāh’s H wives since they address no one besides them.

Thirdly, from the Aḥādīth:

It appears in Ṣaḥīḥ al-Bukhārī:

‫أن النبي صلى الله عليه و سلم دخل إلى حجرة عائشة فقال السالم عليكم أهل البيت و رحمة الله فقالت‬
‫و عليك السالم و رحمة الله‬

1  Sūrah al-Aḥzāb: 28 – 34

235
 Nabī H entered ʿĀ’ishah’s room and greeted, “May peace be upon you,
O Ahl al-Bayt, and the mercy of Allah.”

She replied, “And may peace and Allah’s mercy be upon you.”1

Ḥadīth al-Kisā’

‫عن صفية بنت شيبة قالت قالت عائشة خرج النبي صلى الله عليه و آله و سلم غداة و عليه مرط مرحل من‬
‫شعر اسود فجاء الحسن بن على فادخله ثم جاء الحسين فدخل معه ثم جاءت فاطمة فادخلها ثم جاء على‬
ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو ُی َط ِّه َر ُك ْم ت َْط ِه ْي ًرا‬ ِّ ‫فادخله ثم قال إِن ََّما ُی ِر ْيدُ ال ّٰلهُ لِ ُی ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

Ṣafiyyah bint Shaybah relates that ʿĀ’ishah said, “Rasūlullāh H left in

the morning wearing a striped cloak made from black (camel’s) hair. Ḥasan
ibn ʿAlī came and Rasūlullāh wrapped him under it, followed by Ḥusayn
who entered with him. Then Fāṭimah came and he took her under it, then
came ʿAlī and he also took him under it. He thereafter recited:

ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو ُی َط ِّه َر ُك ْم ت َْط ِه ْي ًرا‬ ِّ ‫إِن ََّما ُی ِر ْيدُ ال ّٰل ُه لِ ُی ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬

Allah intends only to remove from you the impurity [of sin], O people of the
[Prophet’s] household, and to purify you with [extensive] purification.”2

ʿUmar ibn Abī Salamah, Nabī’s step son, reports:

ِ ‫س َأ ْه َل ا ْل َب ْي‬
‫ت َو‬ ِّ ‫لما نزلت هذه اآلية على النبي صلى الله عليه و سلم إِن ََّما ُی ِر ْيدُ ال ّٰلهُ لِ ُی ْذ ِه َب َع ْن ُك ُم‬
َ ‫الر ْج‬
‫ُی َط ِّه َر ُك ْم ت َْط ِه ْي ًرا في بيت أم سلمة فدعا فاطمة و حسنا و حسينا فجللهم بكساء و علي خلف ظهره فجللهم‬
‫بكساء ثم قال اللهم هؤالء أهل بيتي فأذهب عنهم الرجس و طهرهم تطهيرا قالت أم سلمة و أنا معهم يا‬
‫نبي الله قال أنت على مكانك و أنت على خير‬

When this ayah was revealed upon Nabī H in the house of Umm
Salamah:

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4793; Ṣaḥīḥ Muslim Ḥadīth: 1428

2  Ṣaḥīḥ Muslim Ḥadīth: 2424

236
 Allah intends only to remove from you the impurity [of sin], O people of
the [Prophet’s] household, and to purify you with [extensive] purification.

He summoned Fatimah, Ḥasan, and Ḥusayn and covered them with a

sheet. ʿAlī was behind them. He covered them with a sheet and prayed, “O
Allah! These are my family. Remove impurity from them and grant them
extensive purification.”

Umm Salamah submitted, “Am I with them, O Prophet of Allah!”

He explained, “You are on your place and you are upon goodness.”1

‫عن أم سلمة أم المؤمنين رضي الله تعالى عنها أن النبي صلى الله عليه و آله و سلم جلل على الحسن و‬
‫الحسين و علي و فاطمة رضي الله تعالى عنهم كساء ثم قال اللهم هؤالء أهل بيتي و خاصتي أذهب عنهم‬
‫الرجس و طهرهم تطهيرا فقالت أم سلمة رضي الله تعالى عنها و أنا معهم يا رسول الله قال إنك إلى خير‬

Umm al-Mu’minīn Sayyidah Umm Salamah J reports that Rasūlullāh

H covered Ḥasan, Ḥusayn, ʿAlī, and Fāṭimah M with a sheet and then

prayed, “O Allah! These are my family and close ones. Remove impurity
from them and grant them extensive purification.”

Umm Salamah J submitted, “Am I with them, O Messenger of Allah!”

The Rasūl H replied, “You are upon goodness.”2

1  Sunan al-Tirmidhī Ḥadīth: 3205; al-Ṭabarānī vol. 9 pg. 25 Ḥadīth: 8311. Al-Tirmidhī says, “Gharīb.”
Al-Albānī declared it ṣaḥīḥ in Ṣaḥīḥ Sunan al-Tirmidhī
2   Sunan al-Tirmidhī Ḥadīth: 3871; Musnad Aḥmad vol. 6 pg. 304 Ḥadīth: 26639; al-Ṭabarānī vol. 23 pg.
333 Ḥadīth: 768; Musnad Abī Yaʿlā vol. 12 pg. 451 Ḥadīth: 7021 – the ḥadīth of Umm Salamah J.
Al-Tirmidhī categorized it as ḥasan and said, “This is the best which has been narrated in this chapter.”
Ibn Ḥajar says in Tahdhīb al-Tahdhīb vol. 2 pg. 297, “It has many ṭuruq.” Al-Albānī has categorized it
ṣaḥīḥ li ghayrihī in Ṣaḥīḥ Sunan al-Tirmidhī Ḥadīth: 3871. It is reported from another ṭarīq, al-Mustadrak
vol. 3 pg. 158; al-Sunan al-Kubrā vol. 2 pg. 150 Ḥadīth: 2975; Sharḥ al-Sunnah of al-Baghawī vol. 7 pg.
204 with slight variations in some words – the ḥadīth of Umm Salamah J. Al-Ḥākim declared its
isnād as ṣaḥīḥ in al-Sunan al-Kubrā of al-Bayhaqī vol. 2 pg. 150 and said, “His narrators are reliable.”
Al-Baghawī concurs. Al-Dhahabī said in al-Muhadhab vol. 2 pg. 597, “Its isnād is ṣāliḥ (good) but there
is some nakārah (objectionableness) in it.” Al-Shawkānī comments in Fatḥ al-Qadīr vol. 4 pg. 392, “It is
appropriate to be used as evidence. And it has many ṭuruq.”

237
Al-Mubārakpūrī has explained:

‫قالت أم سلمة و أنا معهم يا نبي الله بتقدير حرف االستفهام أنت على مكانك و أنت على خير يحتمل أن‬
‫يكون معناه أنت على خير و على مكانك من كونك من أهل بيتي و ال حاجة لك في الدخول تحت الكساء‬
‫كأنه منعها عن ذلك لمكان علي‬

Umm Salamah said, “I am with them O prophet of Allah?” the interrogative

phrase is hidden.

“You are upon your place and you are upon goodness.” It is possible that
it means: you are upon goodness on your place as you are already from
my Ahl al-Bayt. There is no need for you to enter under the shawl. As if he
prevented her due to ʿAlī’s presence.1

Muḥammad al-Ṭāhir ibn ʿĀshūr al-Tūnisī V has mentioned while commentating

on Allah’s E statement, “Allah intends only to remove from you the impurity
[of sin], O people of the [Prophet’s] household, and to purify you with [extensive]
purification.”

‫و قد تلقف الشيعة حديث الكساء فغصبوا وصف أهل البيت و قصروا على فاطمة و زوجها و ابنيهما‬
‫عليهم الرضوان و زعموا أن أزواج النبي صلى الله عليه و سلم لسن من أهل البيت و هذه مصادمة للقرآن‬
‫بجعل هذه اآلية حشوا بين ما خوطب به أزواج النبي و ليس في لفظ حديث الكساء ما يقتضي قصر هذا‬
‫الوصف على أهل الكساء إذ ليس في قوله هؤالء أهل بيتي صيغة قصر كقوله تعالى إن هؤالء ضيفي ليس‬
‫معناه ليس لي ضيف غيرهم و هو يقتضي أن تكون هذه اآلية مبتورة عما قبلها و ما بعدها‬

The Shīʿah have misused Ḥadīth al-Kisā’ and have usurped the title Ahl
al-Bayt and constricted it to Fatimah, her husband, and their two sons
M. They believe that the wives of Nabī H are not included in the
Ahl al-Bayt. This is in stark conflict to the Qur’ān by making this portion a
parenthesis between the address to Nabī’s H wives. There is no word
or indication in Ḥadīth al-Kisā’ making this quality specific to them since
there is no word of qaṣr (restriction) in his statement:

1  Tuḥfat al-Aḥwadhī bi Sharḥ Jāmiʿ al-Tirmidhī of al-Mubārakpūrī vol. 9 pg. 48

238
 ‫هؤالء أهل بيتي‬

O Allah! These are my family

This is similar to Allah’s statement:

‫إِ َّن َٰهؤُ ل ِٓء َض ْي ِفي‬

Indeed, these are my guests.1

The meaning of this is not: I do not have any guests besides them.

Moreover, this demands this this verse be unconnected to the verses preceding
it and after it.

Regarding ʿUmar ibn Abī Salamah’s report:

‫قالت أم سلمة و أنا معهم يا نبي الله قال أنت على مكانك و أنت على خير‬

Umm Salamah submitted, “Am I with them, O Prophet of Allah!”

He explained, “You are on your place and you are upon goodness.”

The Shīʿah have misunderstood this text. They think that Rasūlullāh H

prevented her from being among the Ahl al-Bayt whereas this is glaring ignorance.
Nabī H knew that she had already acquired the virtue since the verse was
revealed addressing her and her co-wives. Therefore, there was no need to add
her to the four. Which follows that supplicating for removal of impurity from her
and her total purification is asking for the acquired which is against the etiquettes
of duʿā’. This has been explained by Shihāb al-Dīn al-Qarāfī when discussing the
difference between permissible and impermissible duʿā’s. Hence, Nabī’s H
answer was to teach her.

1  Surah al-Ḥijr: 68

239
It appears in some narrations that Rasūlullāh H said to Sayyidah Umm
Salamah J:

‫إنك من أزواج النبي‬

You are among the wives of Nabī H.1

This address explains the purport of you are upon goodness more clearly.2

Another Misconception:
The Shīʿah assert that the feminine pronoun features in the verses prior to Āyat
al-Taṭhīr (the verse of purification) and the verses after it. While to the contrary,
the masculine pronoun features in Āyat al-Taṭhīr itself. Therefore, its purport is
only ʿAlī, Fatimah, Ḥasan, and Ḥusayn since they are masculine.

Answer
The Shīʿah’s claim that the masculine pronouns which feature in ʿankum (from
you) and wayuṭahhirakum (purify you) in the verse: Allah intends only to remove from

1
ِ ‫س َأ ْه َل ا ْل َب ْي‬
ً ْ‫ت َو ُی َط ِّه َر ُك ْم ت َْط ِه ر‬
‫يا‬ َ ‫الر ْج‬ ُ ُ‫  عن أيب سعيد اخلدري أن أم سلمة حدثته أن هذه اآلية نزلت يف بيتها إِ َّنماَ ُی ِر ْيد‬
ِّ ‫اهلل لِ ُی ْذ ِه َب عَ ن ُْك ُم‬
‫اآلية قالت و أنا جالسة عند الباب قالت قلت يا رسول اهلل صىل اهلل عليه و سلم ألست من أهل البيت قال إنك عىل خري أنك من أزواج‬
‫النبي صىل اهلل عليه و سلم قالت و رسول اهلل صىل اهلل عليه و سلم يف البيت و عيل و فاطمة و حسن و حسني ريض اهلل عنهم‬
Abū Saʿīd al-Khudrī I reports that Umm Salamah informed him that the following verse
was revealed in her house, “Allah intends only to remove from you the impurity [of sin], O
people of the [Prophet’s] household, and to purify you with [extensive] purification. She
explains, “I was sitting by the door. I said, ‘O Messenger of Allah H! Am I not from
the Ahl al-Bayt?’ He explained, ‘Indeed you are upon goodness. You are among the wives of
Nabī H.’” She says, “Rasūlullāh H was in the house with ʿAlī, Fatimah, Ḥasan, and
Ḥusayn M.” (Maʿrifat al-Ṣaḥābah of Abū Nuʿaym vol. 6 pg. 3222 Ḥadīth: 7418; Sharḥ Mushkil
al-Āthār vol. 2 pg. 238)
2  Al-Taḥrīr wa al-Tanwīr vol. 22 pg. 17; Bayān Mawqif Shaykh al-Islām al-Imām al-Akbar Muḥammad al-Ṭāhir
ibn ʿĀshūr al-Tūnisī min al-Shīʿah min Khilāl Tafsīrih al-Taḥrīr wa al-Tanwīr of Khālid ibn Aḥmad al-Shāmī

240
you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with
[extensive] purification prevents the Ummahāt al-Mu’minīn from being included
among the Ahl al-Bayt is erroneous.

The rule of grammar is that when both masculine and feminine combine in a
situation, then the masculine pronoun is given preference. And the verse includes
all of the Ahl al-Bayt as mentioned previously. Therefore, it was appropriate for
the masculine pronoun to be utilised.1

Examples of this have appeared in the glorious Qur’ān.

The incident of the wife of Sayyidunā Ibrāhīm S:

‫تى َأ َألِدُ َو َأ َنا‬ ٰ ‫اق َي ْع ُق ْو َب َقا َل ْت َيا َو ْي َل‬َ ‫اق َو ِم ْن َو َرا ِٓء إِ ْس َح‬ َ ‫اها بِإِ ْس َح‬ َ ‫َوا ْم َر َأت ُُه َقائِ َم ٌة َف َض ِح َك ْت َف َب َّش ْر َن‬
‫َع ُج ْو ٌز َو ٰه َذا َب ْع ِل ْي َش ْي ًخاۖ إِ َّن ٰه َذا َل َش ْي ٌء َع ِج ْي ٌب َقا ُل ْوا َأت َْع َجبِ ْي َن ِم ْن َأ ْم ِر ال ّٰل ِهۖ َر ْح َم ُت ال ّٰل ِه َو َب َر َكات ُُه‬
ۚ ِ ‫َع َل ْي ُك ْم َأ ْه َل ا ْل َب ْي‬
ٌ‫ت إِن َُّه َح ِم ْيدٌ َّم ِج ْيد‬

And his Wife was standing, and she smiled. Then We gave her good tidings of Isḥāq
and after Isḥāq, Yaʿqūb.

She said, “Woe to me! Shall I give birth while I am an old woman and this, my
husband, is an old man? Indeed, this is an amazing thing!”

They said, “Are you amazed at the decree of Allah? May the mercy of Allah and
His blessings be upon you, people of the house. Indeed, He is Praiseworthy and
Honourable.”2

The verse includes the feminine pronouns in words like fabasharnāhā (We gave
her good tidings), qālat (she said), yawaylatā (woe to me), and ataʿjabīn (are you
amazed). It then shifts to the masculine pronoun in the portion:

1  Mawqif al-Shīʿah al-Ithnā ʿAshariyyah min al-Ṣaḥābah M pg. 1240; Faḍl Āl al-Bayt of Maqrīzī pg. 32 – 35
2  Sūrah Hūd: 71 – 73

241
 ِ ‫َر ْح َم ُت ال ّٰل ِه َو َب َر َكات ُُه َع َل ْي ُك ْم َأ ْه َل ا ْل َب ْي‬
‫ت‬

May the mercy of Allah and His blessings be upon you, people of the house.

We see the same shifting of pronouns in the verses addressed to Nabī’s H

wives.

Secondly, if we agree that shifting from the feminine to the masculine pronoun in
Āyat al-taṭhīr has excluded the wives of Rasūlullāh H from the Ahl al-Bayt
as the Shīʿah claim, then this would result in the exclusion of Sayyidah Fatimah
J from the verse of Qurʾān as well. However, the Shīʿah do not agree to this
since she is the foundation according to them. Therefore, this is a very strong
proof against their false assertions.

Had Rasūlullāh H not added Sayyidunā ʿAlī, Fatimah, and their children
M, the verse would have been specific to the wives of Rasūlullāh H just

as is the case with the wife of Nabī Ibrāhīm S and Nabī Mūsā S. The Qur’ān
has emphatically declared the wives of Nabī H as his Ahl al-Bayt. Rasūlullāh
H added to this Sayyidunā ʿAlī, Fatimah, Ḥasan, and Ḥusayn M. This
is harmonious with Arabic dictionaries and the terminology of people and is in
direct polarity to what the Shīʿah claim.

Thirdly, the question arises as to why the shifting from masculine to feminine
pronoun concerning the household of Rasūlullāh H and Sayyidunā Ibrāhīm
S?

Answer: Since the house belongs to Nabī H. So if anything evil happens

therein, it negatively effects the owner of the house himself before the residents
of the house. The one whose honour will be disparaged is Nabī H. Therefore,
his wives are his household and it is necessary for them to be free from all impurity
and to be purified extensively.

For this reasoning, the address was to Rasūlullāh H and his noble wives,
coupled with Sayyidunā Alī, Fatimah, Ḥasan, Ḥusayn M due to the ḥadīth. This
242
Arabic pronoun which refers to masculine, may also refer to both masculine and
feminine. It is known as a taghlībiyyah (overpowering) pronoun. And the Qur’ān is
replete with this. For example, Allah E says over and over again:

َ ‫َيا َأ ُّي َها ا َّل ِذ‬

‫ين آ َمنُوا‬

O you who have believed1

This address includes both believing males and females.2

1  Sūrah Baqarah: 104

2  Article: Ummunā ʿĀ’ishah Malakat al-ʿAfāf of Shaḥātah Muḥammad Ṣaqar (unpublished article)

243
 Misconception: Fitnah1 originated from ʿĀ’ishah’s house

The Rawāfiḍ believe that Sayyidah ʿĀ’ishah J is the source and cause of fitnah.
They substantiate this claim of theirs with a ḥadīth of Rasūlullāh H reported
by Sayyidunā Ibn ʿUmar L. There are two reports of this ḥadīth which appear
in the books of the Ahl al-Sunnah.

1. It appears in Ṣaḥīḥ al-Bukhārī that Sayyidunā ʿAbd Allah ibn ʿUmar L

reports:

‫قام النبي صلى الله عليه و سلم خطيبا فأشار نحو مسكن عائشة فقال هنا الفتنة ثالثا من حيث يطلع قرن‬
‫الشيطان‬

Nabī H stood up to deliver a lecture. He pointed in the direction of

the dwelling of ʿĀ’ishah and pronounced, “Here is fitnah - thrice - where
Shayṭān’s horn rises.”2

2. It appears in Ṣaḥīḥ Muslim:

‫خرج رسول الله صلى الله عليه و سلم من بيت عائشة فقال رأس الكفر من هاهنا من حيث يطلع قرن‬
‫الشيطان يعني المشرق‬

Rasūlullāh H exited from ʿĀ’ishah’s house and said, “The head of kufr
is here where Shayṭān’s horn rises,” i.e. the East.3

They use the following words as proof:

“He pointed towards the dwelling of ʿĀ’ishah” and “Rasūlullāh H

exited from ʿĀ’ishah’s house and said that the head of kufr is here.”

1  Dissension, trial, discord, civil strife

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3104
3  Ṣaḥīḥ Muslim Ḥadīth: 2905

244
They deduce that Rasūlullāh’s H objective was to declare that fitnah
originates from Sayyidah ʿĀ’ishah’s J house. Therefore, according to them,
she is the source and cause of fitnah. 1

Answer
Firstly, the purport of Nabī H was that the source of fitan2 is the East, not
Sayyidah ʿĀ’ishah’s J house. The reports are unanimous that the direction
of the fitnah is the East considering Rasūlullāh’s H position in Madīnah.
The place where Rasūlullāh H said the ḥadīth has no connection with the
fitnah, be it upon his pulpit, in front of his wife Sayyidah Ḥafṣah’s J home,
when leaving the house of Sayyidah ʿĀ’ishah J, or while atop one of the high
buildings3 of Madīnah, etc., as appears in various authentic traditions.

The presence of Sayyidah ʿĀ’ishah’s J house between Rasūlullāh H

and the East in some reports does not mean that she was indicated towards in
Rasūlullāh’s H statement, “Fitnah is here.”

Mention of the place or time does not affect the meaning of the ḥadīth, nor does
it create contradiction therein as its mention is not the objective of the ḥadīth.
The object of the ḥadīth is to educate that the direction of fitnah is the East.
Majority of the Muḥaddithīn are unanimous upon this point.4

This is supported by numerous traditions of Sayyidunā Ibn ʿUmar L. Some

mention the East, while others clarify that it refers to Iraq. We will suffice on
some of these narrations, as indication is sufficient for the intelligent.

1  Study the following Shīʿī books: al-Ṭarā’if of Ibn Ṭā’ūs pg. 297; al-Ṣirāṭ al-Mustaqīm vol. 3 pg. 142, 164;
al-Kashkūl of Ḥaydar al-Āmilī pg. 177, 178; Iḥqāq al-Ḥaqq pg. 306, 308, 310; al-Murājaʿāt pg. 268; Kitāb al-
Sabʿah min al-Salaf pg. 176; Fas’alū Ahl al-Dhikr pg. 105
2  Plural of fitnah
3  Uṭum: with a ḍammah: high building like forts, etc. Its plural is āṭām. (Gharīb al-Ḥadīth of Abū ʿUbayd
vol. 2 pg. 73; Gharīb al-Ḥadīth of Ibn Qutaybah vol. 2 pg. 286; al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar
vol. 1 pg. 54)
4  Al-Ṣāʿiqah fī Nasf Abāṭīl al-Shīʿah pg. 147

245
1. On the authority of Sayyidunā ʿAbd Allah ibn ʿUmar L who recalls:

‫رأيت رسول الله صلى الله عليه و سلم يشير إلى المشرق فقال ها إن الفتنة هاهنا إن الفتنة هاهنا من حيث‬
‫يطلع قرن الشيطان‬

I saw Rasūlullāh H pointing towards the East and declaring, “Harken!

Indeed, fitnah is here. Indeed, fitnah is here, where Shayṭān’s horn rises.”1

2. It appears in another narration of his:

‫عن النبي صلى الله عليه سلم أنه كان قائما عند باب عائشة فأشار بيده نحو المشرق فقال الفتنة هاهنا‬
‫حيث يطلع قرن الشيطان‬

Nabī H was standing at the door of ʿĀ’ishah. He indicated with his

hand towards the East and warned, “Fitnah is here, where Shayṭān’s horn
rises.”2

3. Another narration of his has the following:

‫رأيت رسول الله صلى الله عليه و سلم يشير بيده يؤم العراق ها إن الفتنة هاهنا ها إن الفتنة هاهنا ثالث‬
‫مرات من حيث يطلع قرن الشيطان‬

I saw Rasūlullāh H pointing with his hand towards Iraq and saying,
“Harken. Over there is Fitnah. Harken. Over there is fitnah - thrice - where
Shayṭān’s horn rises.”3

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3279; Ṣaḥīḥ Muslim Ḥadīth: 2905

2  Ṣaḥīḥ Muslim Ḥadīth: 2905
‫عن ابن عمر أن رسول اهلل صىل اهلل عليه و سلم قام عند باب حفصة فقال بيده نحو املرشق الفتنة هاهنا من حيث يطلع قرن الشيطان‬
‫قاهلا مرتني أو ثالثا و قال عبيد اهلل بن سعيد يف روايته قام رسول اهلل صىل اهلل عليه و سلم عند باب عائشة‬
Ibn ʿUmar reports that Rasūlullāh H stood at Ḥafṣah’s door and pointed towards the
East saying, “Fitnah is there where shayṭān’s horn rises.” He said it twice or thrice.
ʿUbayd Allah ibn Saʿīd said in his narration, “Rasūlullāh H stood at ʿĀ’ishah’s door.”
3  Musnad Aḥmad vol. 2 pg. 143 Ḥadīth: 6302. Aḥmad Shākir has categorised its isnād as ṣaḥīḥ in Taḥqīq
Musnad Aḥmad vol. 9 pg. 105; Shuʿayb al-Arna’ūṭ has concurred and commented, “According to the
standards of al-Bukhārī and Muslim.”

246
4.
‫و عن ابن عمر رضي الله عنهما قال ذكر النبي صلى الله عليه و سلم فقال اللهم بارك لنا في شامنا اللهم‬
‫بارك لنا في يمننا قالوا و في نجدنا قال اللهم بارك لنا في شامنا اللهم بارك لنا في يمننا قالوا يا رسول الله و‬
‫في نجدنا فأظنه قال الثالثة هناك الزالزل و الفتن و بها يطلع قرن الشيطان‬

Ibn ʿUmar L reports that Rasūlullāh H supplicated, “O Allah, bless

our Shām. O Allah, bless our Yemen.”

They submitted, “And our Najd?”

He said, “O Allah. Bless our Shām. O Allah, bless our Yemen.”

“O Messenger of Allah,” they submitted, “and our Najd?”

I suppose he said on the third time, “Earthquakes and fitan are there and
Shayṭān’s horn will rise there.”1

5. In one narration of Ṣaḥīḥ Muslim it appears from Sālim ibn ʿAbd Allah ibn
ʿUmar L:

‫عن سالم بن عبد الله بن عمر انه كان يقول يا أهل العراق ما أسألكم عن الصغيرة و أركبكم للكبيرة سمعت‬
‫أبي عبد الله بن عمر يقول سمعت رسول الله صلى الله عليه و سلم يقول إن الفتنة تجيء من هاهنا و أومأ‬
‫بيده نحو المشرق من حيث يطلع قرنا الشيطان و أنتم يضرب بعضكم رقاب بعض‬

Sālim2 ibn ʿAbd Allah ibn ʿUmar L would say, “O people of Iraq! I am
not going to ask you about something trivial and allow you to perpetrate
something major. I heard my father ʿAbd Allah ibn ʿUmar saying that he
heard Rasūlullāh H declaring, ‘Certainly, fitnah will emerge from
here, and he indicated with his hand towards the East, where Shayṭān’s
horns rise.’ And here you are slaying one another.”3

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 7094

2  Sālim ibn ʿAbd Allah ibn ʿUmar, Abū ʿUmar al-Qurashī al-ʿAdawī. The Faqīh, Ḥujjah, Ḥāfiẓ, ascetic
Imām, and Muftī of Madīnah. He is one of those who coupled knowledge, practice, abstemiousness,
and nobility and is one of the seven Fuqahā’ of Madīnah. He passed away in 106 A.H., and it is said: 107
A.H. (Siyar Aʿlām al-Nubalā’ vol. 4 pg. 457; Tahdhīb al-Tahdhīb vol. 2 pg. 255
3  Ṣaḥīḥ Muslim Ḥadīth: 2905

247
6. The narration of Sayyiduna Ibn Masʿūd I:

‫و عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال اإليمان هاهنا و أشار بيده إلى اليمن و‬
‫الجفاء و غلظ القلوب في الفدادين عند أصول أذناب اإلبل من حيث يطلع قرنا الشيطان ربيعة و مضر‬

Ibn Masʿūd1 I narrates that Nabī H declared, “Īmān is there – and

he pointed with his hand towards Yemen. Harshness and hard-heartedness
are in the shepherds2 by the tails of camels where the horns of Shayṭān
rise, Rabīʿah and Muḍar.3

These prove beyond doubt that Sayyidah ʿĀ’ishah J is not intended in any of
these aḥādīth.

Ḥāfiẓ ibn Ḥajar explains:

‫كان أهل المشرق يومئذ أهل كفر فأخبر صلى الله عليه و سلم أن الفتنة تكون من تلك الناحية فكان كما‬
‫أخبر و أول الفتن كان من قبل المشرق فكان ذلك سببا للفرقة بين المسلمين و ذلك مما يحبه الشيطان و‬
‫يفرح به و كذلك البدع نشأت من تلك الجهة‬

The people of the East at that time were disbelievers. Rasūlullāh H

accordingly prophesised that fitnah will emerge from that direction and it
transpired as he divined. The first fitnah was from the East which was the
cause of disunity between the Muslims. And this is loved by Shayṭān and
excites him. Similarly, innovations surfaced from that direction.

1  ʿUqbah ibn ʿAmr ibn Thaʿlabah, Abū Masʿūd al-Badrī, the eminent Ṣaḥābī. He was the youngest man
to be present at ʿaqabah. He participated in Uḥud and the battles that followed. He was among the
supporters of Sayyidunā ʿAlī I and was also made governor of Kūfah at one stage. He passed away
in 40 A.H. and it is said thereafter. (al-Istīʿāb vol. 1 pg. 330; al-Iṣābah vol. 4 pg. 524)
2  Al-Faddādūn: those whose voices are raised in their farms and among their animals. (al-Nihāyah fī
Gharīb al-Ḥadīth wa al-Athar vol. 3 pg. 419)
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4387; Ṣaḥīḥ Muslim Ḥadīth: 51

248
Al-Khaṭṭābī1 says:

‫نجد من جهة المشرق و من كان بالمدينة كان نجده بادية العراق و نواحيها و هي مشرق أهل المدينة و‬
‫أصل النجد ما ارتفع من األرض و هو خالف الغور فإنه ما انخفض منها و تهامة كلها من الغور و مكة‬
‫من تهامة انتهى‬

Najd is towards the Eastern direction. For whoever is in Madīnah, Najd

will be the steppe of Iraq and its surroundings. And this is the East of the
residents of Madīnah. Najd originally refers to highland which is oppose
to al-ghawr: lowland. The entire Tihāmah is lowland and Makkah is part
of Tihāmah.2

He comments on Rasūlullāh’s H statement, “the head of kufr is towards

the East” : 3

‫و في ذلك إشارة إلى شدة كفر المجوس ألن مملكة الفرس و من أطاعهم من العرب كانت من جهة‬
‫المشرق بالنسبة إلى المدينة و كانوا في غاية القسوة و التكبر و التجبر حتى مزق ملكهم كتاب النبي صلى‬
‫الله عليه و سلم‬

There is indication here to the intense kufr of the Majūs (Magians)

because the Persian Empire and those Arabs who obeyed them were in an
Eastern direction from Madīnah. They were extreme in hard-heartedness,
arrogance, and haughtiness to the extent that their king tore Nabī’s H
letter.4

1  Ḥamd ibn Muḥammad ibn Ibrāhīm, Abū Sulaymān al-Khaṭṭāb. The Imām, ʿAllāmah, Ḥāfiẓ, Linguist,
Muḥaddith, and explorer. He has authored many books and was a leader in the sciences of Arabic,
Fiqh, and Literacy. Some of his books are: Maʿālim al-Sunan and Sha’n al-Duʿā’. He passed away in 388
A.H. (Siyar Aʿlām al-Nubalā’ vol. 17 pg. 23; Ṭabaqāt al-Shāfiʿiyyah of Ibn Qāḍī Shuhbah vol. 1 pg. 156)
2  Fatḥ al-Bārī vol. 13 pg. 47
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3301; Ṣaḥīḥ Muslim Ḥadīth: 52 – the narration of Sayyidunā Abū Hurayrah
J

4  Fatḥ al-Bārī vol. 6 pg. 352

249
Secondly, the Rawāfiḍ’s claim that he pointed towards Sayyidah ʿĀ’ishah’s J

home is nothing but a lie and slander which does not appear in any of the chains
of this ḥadīth. What does appear is that he pointed in the direction of Sayyidah
ʿĀ’ishah’s J house.

This deception has been practiced mainly by ʿAbd al-Ḥusayn in al-Murājaʿāt1 and
al-Tījānī al-Simāwī2 in his book Fas’alū Ahl al-Dhikr.

Nevertheless, the Ahl al-Sunnah counteracted their despicable plot.

1. Al-Albānī has refuted ʿAbd al-Ḥusayn by saying:

ʿAbd al-Ḥusayn, the passionate Shīʿī, has dedicated many chapters in his
book al-Murājaʿāt to level allegations against her and prove her ḥadīth false.
He has shamelessly and daringly utilised every incident to indict her, relying
mainly on ḍaʿīf or mawḍūʿ (fabricated) aḥādīth, and misinterpreting ṣaḥīḥ
aḥādīth and applying such meanings to them which they cannot accept.
For example, he – may his mouth be broken and his hands be paralysed
– has misused this ṣaḥīḥ ḥadīth and applied it to Sayyidah ʿĀ’ishah J
imagining that she is the fitnah mentioned in the ḥadīth.

ِ ‫َك ُب َر ْت َك ِل َم ًة ت َْخ ُر ُج ِم ْن َأ ْف َو‬

‫اه ِه ْم‬

Grave is the word that comes out of their mouths3

He has relied on the previous two narrations for this. Firstly, the narration
of al-Bukhārī:

1  Al-Murājaʿāt pg. 237

2  Muḥammad al-Tījānī al-Simāwī al-Tūnisī. He was a Ṣūfī and then became an inviter towards Twelver
Shī’ism. He was born in 1362 A.H. Some of his books are: Thumma Ihtadayt and al-Shīʿah Hum Ahl al-
Sunnah.
3  Sūrah al-Kahf: 5

250
 ‫فأشار نحو مسكن عائشة‬

He pointed in the direction of the dwelling of ʿĀ’ishah.

And secondly the narration of Muslim:

‫خرج رسول الله صلى الله عليه و سلم من بيت عائشة فقال رأس الكفر من هاهنا‬

Rasūlullāh H exited from ʿĀ’ishah’s house and said, “The head

of kufr is here.”

The author misunderstands the indication and believes that it was towards
the house of Sayyidah ʿĀ’ishah J itself and the purport of fitnah is
Sayyidah ʿĀ’ishah J herself.

Answer

This is the practice of the Jews who take words out of context. The Shīʿī has
misunderstood Rasūlullāh’s H statement in the first ḥadīth:

‫فأشار نحو مسكن عائشة‬

He pointed in the direction of the dwelling of ʿĀ’ishah.

to mean:

‫فأشار إلى مسكن عائشة‬

He pointed to the dwelling of ʿĀ’ishah.

Rasūlullāh’s H usage of the word naḥwa (in the direction of) and
not ilā (to) is emphatic evidence to debunk his false claim especially when
majority of the narrations clearly mention that he indicated towards the
East and towards Iraq in some. Historical events bear testimony to this as
well.

251
 Regarding ʿIkrimah’s narration, it is shādh (odd) as explained previously.
And if it is hypothetically agreed to be authentic, then it has been
significantly condensed in such a way that it disrupts the meaning and
gives leeway for the Shīʿah to abuse it in a nasty way. When we look at all
the narrations of this ḥadīth, the meaning is apparent.

Rasūlullāh H exited from Sayyidah ʿĀ’ishah’s J house. He

performed Ṣalāt al-Fajr and then stood up to deliver a lecture while standing
next to the pulpit - one narration says: at the door of Sayyidah ʿĀ’ishah
J. He faced the sunrise and indicated with his hands in the direction
of the East – and in al-Bukhārī’s narration: in the direction of Sayyidah
ʿĀ’ishah’s J house and in Aḥmad’s other narration: he pointed with
his hands towards Iraq.

If a fair-minded person, who is free from prejudice and malice, has to apply
his mind to all these narrations, he will definitely declare the fallaciousness
of the Shīʿī’s criticism against Sayyidah ʿĀ’ishah J. May Allah deal with
him appropriately.1

The authentic and established narration of Ṣaḥīḥ al-Bukhārī which we

quoted just now reads:

‫عن ابن عمر رضي الله عنهما قال قام النبي صلى الله عليه و سلم خطيبا فأشار نحو مسكن عائشة فقال هنا‬
‫الفتنة ثالثا من حيث يطلع قرن الشيطان‬

Ibn ʿUmar L reports, “Nabī H stood up to deliver a lecture. He

pointed in the direction of the dwelling of ʿĀ’ishah and pronounced, ‘There
is fitnah - thrice - where Shayṭān’s horn rises.’”2

2. Al-Raḥīlī has refuted al-Tījānī al-Simāwī saying:

1  Silsilat al-Aḥādīth al-Ṣaḥīḥah vol. 5 pg. 656, 657

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3104

252
 The narrator’s words are:

‫فأشار نحو مسكن عائشة‬

He pointed in the direction of the dwelling of ʿĀ’ishah.

Al-Tījānī believes that it indicates towards Sayyidah ʿĀ’ishah J house

and that she is the source of fitnah. Whereas, the ḥadīth does not imply this
in any way whatsoever and this text does not contain this understanding.
Anyone who has the slightest of knowledge of speech and its meaning will
realise this point.

The narrator said: He pointed in the direction of the dwelling of ʿĀ’ishah.

And her house falls on the Eastern side of Nabī’s H Masjid. Therefore,
the indication is towards the direction of the house which is East, not to
the house itself. Had the indication been towards the house, he would
have said:

‫فأشار إلى مسكن عائشة‬

He pointed to the dwelling of ʿĀ’ishah.

The difference between the two is apparent and manifest.1

Thirdly, the same proof they used can be used against them by their enemies the
Nawāṣib.

Shaykh ʿAbd al-Qādir al-Ṣūfī says:

Regarding the Shīʿah’s usage of Rasūlullāh’s H indication in the

direction of Sayyidah ʿĀ’ishah’s J house with his statement, “Here
is fitnah,” as proof that Sayyidah ʿĀ’ishah J is the source of fitnah; is

1  Al-Intiṣār li al-Ṣaḥb wa al-Āl min Iftirā’āt al-Simāwī al-Ḍāll of al-Raḥīlī pg. 321

253
 nothing but a worthless substantiation. It is debunked by the fact that
Rasūlullāh H was standing on his pulpit which falls to the West of his
wives’ houses and his daughter Fāṭimah’s K house. This is due to the
fact that all these houses were on the right hand side of his pulpit towards
the East. And this fact is not disputable nor doubtful.

Just as the Rawāfiḍ have justified their interpretation of the eastern

direction with Sayyidah ʿĀ’ishah’s J house, they have given leeway to
the Nawāṣib to justify their interpretation of it with Sayyidah Fāṭimah’s
J house. And this is nothing but irrationality from both sects.1

Fourthly, casting allegations on Sayyidah ʿĀ’ishah’s J house is in reality

an indictment on Rasūlullāh H since her house in his and he is buried
therein.

This is as manifest as the sun in broad daylight for there is consensus on this fact
by the Ahl al-Sunnah and Shīʿah. Therefore, this needs no further elucidation.

‫إذا احتاج النهار إلى دليل‬ ‫و ليس يصح في األذهان شيء‬

Nothing will make sense to the brain

When broad daylight requires substantiation

The ultimate result of the Rawāfiḍ’s claim is indictment of Rasūlullāh H

since criticising his house is criticising him. So ponder!

May Allah shower His mercy upon Abū al-Wāfā Ibn ʿAqīl al-Ḥambalī who said:

‫انظر كيف اختار لمرضه بيت البنت و اختار لموضعه من الصالة األب فما هذه الغفلة المستحوذة على‬
‫قلوب الرافضة عن هذا الفضل و المنزلة التي ال تكاد تخفى عن البهيم فضال عن الناطق‬

Ponder over Rasūlullāh’s H selection of the daughter’s house (Sayyidah

ʿĀ’ishah J) for passing his sickness and his appointment of the father

1  Al-Ṣāʿiqah pg. 151

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 (Sayyidunā Abū Bakr I) to take his position in Ṣalāh (as Imām). So what
is this disregard which has blinded the Rawāfiḍ’s hearts from seeing this
lofty status and distinguished position which cannot be concealed from
animals, let alone intellectuals?1

Fifthly, what will be the perception regarding a man who stands on the pulpit
and insults and vilifies his wife publicly? By Allah, this is in absolute polarity
to manhood, morality, and integrity. Due to your foolishness, you have again
steeped down to condemning Rasūlullāh’s H noble personality. May Allah
E forbid!

1  Al-Ijābah li Īrād mā Istadrakathu ʿĀ’ishah ʿalā al-Ṣaḥābah of al-Zarkashī pg. 54

255
Misconception: Sayyidah ʿĀ’ishah would not observe ḥijāb from men

The Rawāfiḍ claim that Sayyidah ʿĀ’ishah J would not observe ḥijāb from
men. One of them says:

... ‫من غير المناسب أن تتوضأ و تغسل يديها و خديها و وجهها و أذنيها أمام الناس كما في سنن النسائي‬
‫كما ليس من المناسب أن تغتسل أمام الرجال‬

It was inappropriate for her to make wuḍū’’, wash her hands, cheeks,
face, and ears in front of people as appears in Sunan al-Nasa’ī just as it was
inappropriate for her to take a ghusl in front of men.1

He quoted a ḥadīth which appears in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, etc., to
substantiate this claim.

This misconception created in this Shīʿī’s mind and others of his ilk are due to the
following two aḥādīth.

Ḥadīth One:

‫عن عبد الملك بن مروان بن الحارث قال أخبرني أبو عبد الله سالم سبالن قال كانت عائشة تستعجب‬
‫بأمانته و تستأجره فأرتني كيف كان رسول الله صلى الله عليه و سلم يتوضأ فتمضمضت و استنثرت ثالثا و‬
‫غسلت وجهها ثالثا ثم غسلت يدها اليمنى ثالثا و اليسرى ثالثا و وضعت يدها في مقدم رأسها ثم مسحت‬
‫رأسها مسحة واحدة إلى مؤخره ثم أمرت يدها بأذنيها ثم مرت على الخدين قال سالم كنت آتيها مكاتبا ما‬
‫تختفي مني فتجلس بين يدي و تتحدث معي حتى جئتها ذات يوم فقلت ادعي لي بالبركة يا أم المؤمنين‬
‫قالت و ما ذاك قلت أعتقني الله قالت بارك الله لك و أرخت الحجاب دوني فلم أرها بعد ذلك اليوم‬

On the authority of ʿAbd al-Malik ibn Marwān ibn al-Ḥārith who says that
Abū ʿAbd Allah Sālim Sabalān related to him:

ʿĀ’ishah was fascinated with my trustworthiness and would hire me. She
showed me how Rasūlullāh H would perform wuḍū’. She gargled and

1  This statement is a portion of one of their discussions titled ʿĀ’ishah Taḥt al-Mijhar (ʿĀ’ishah under
microscope)

256
 put water in her nose thrice. She washed her face thrice, then washed her
right arm thrice and left one thrice. She placed her hand on the front of
her head and made masḥ (pass wet hands) of her head once until the back.
She then passed her hands over her ears and then over her cheeks.”

Sālim says, “I would come to her while I was a mukātab1. She would not
observe ḥijāb from me. She would sit in front of me and talk with me. Until
one day I came to her and said, ‘Supplicate for blessings for me, O Mother
of the Believers.’

She asked, ‘What is the reason for this?’

‘Allah freed me,’ I replied.

She said, ‘May Allah bless you.’

She then lowered the veil in front of me. Thus, I never saw her after that day.2

Ḥadīth Two:

Al-Bukhārī and Muslim have narrated it from the chain of Abū Bakr ibn Ḥafṣ who
says that he heard Abū Salamah saying:

‫دخلت أنا و أخو عائشة على عائشة فسألها أخوها عن غسل النبي صلى الله عليه وسلم فدعت بإناء نحوا‬
‫من صاع فاغتسلت و أفاضت على رأسها و بيننا و بينها حجاب‬

ʿĀ’ishah’s brother and I entered ʿĀ’ishah’s home. Her brother asked her
concerning Nabī’s H ghusl. She called for a container which was about
a ṣāʿ in size. She then took a ghusl and poured water over her head, while
there was a veil between us and her.3

1  A slave who has made an agreement with his master to pay a certain amount of money to secure
his freedom.
2  Sunan al-Nasa’ī vol. 1 pg. 72; al-Kunā of al-Dūlābī vol. 2 pg. 820 Ḥadīth: 1430; al-Tārīkh al-Kabīr vol. 4 pg.
110; al-Muttafaq wa al-Muftaraq of al-Khaṭīb al-Baghdādī vol. 3 pg. 1524 Ḥadīth: 854. Ibn al-Qaṭṭān says,
“It is not ṣaḥīḥ.” (Aḥkām al-Naẓr 213. Al-Albānī declared it ṣaḥīḥ in Ṣaḥīḥ Sunan al-Nasa’ī Ḥadīth: 100)
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 251; Ṣaḥīḥ Muslim Ḥadīth: 320

257
Answering this misconception:
Firstly, the ḥadīth of al-Nasa’ī is mukhtalaf fīh (disputed). ʿAbd al-Malik ibn Marwān
ibn al-Ḥārith ibn Abī Dhubāb is majhūl (unknown). None besides Juʿayd ibn ʿAbd
al-Raḥmān narrates from him.

If its hypothetically agreed to be ṣaḥīḥ, it does not prove her non-observance of

ḥijāb from men since Abū ʿAbd Allah Sālim Sabalān is one of the freed-slaves of
Sayyidah ʿĀ’ishah J or one of her relatives’s slave. It is permissible for a slave
to look at his female master. Moreover, Sayyidah ʿĀ’ishah J was a Faqīhah
(jurist). This matter was not obscure to her. Therefore, when he secured his
freedom, she lowered the ḥijāb in front of him as clarified in the ḥadīth.

‫و أرخت الحجاب دوني فلم أرها بعد ذلك اليوم‬

She then lowered the veil in front of me. Thus, I never saw her after that day.1

There are copious coorrobrating aḥādīth for this.

‫فعن أنس بن مالك رضي الله عنه أن النبي صلى الله عليه و سلم أتى فاطمة بعبد كان قد وهبه لها قال و‬
‫على فاطمة رضي الله عنها ثوب إذا قنعت به رأسها لم يبلغ رجليها و إذا غطت به رجليها لم يبلغ رأسها‬
‫فلما رأى النبي صلى الله عليه و سلم ما تلقى قال إنه ليس عليك بأس إنما هو أبوك و غالمك‬

Anas ibn Mālik I recalls that Nabī H came to Fāṭimah with a slave
he gifted her. Fāṭimah had a garment on her, which if she covered her head
with, it would not reach her feet, and vice versa. When Nabī H saw
her plight, he comforted her saying, “There is no harm upon you [for your
head/feet to be uncovered]. It is only your father and slave.”2

1  Al-Sanadī elucidates, “This is based on the fact that a mukātab remains a slave as long as he still
owes even a single silver coin. Probably he was a slave of one of Sayyidah ʿĀ’ishah’s relatives. And she
believed in the permissibility of a slave entering the presence of his female master and her relatives.
And Allah E knows best. (Ḥāshiyah al-Sanadī ʿalā al-Nasa’ī vol. 1 pg. 73)
2  Sunan Abī Dāwūd Ḥadīth: 4106; al-Aḥādīth al-Mukhtārah Ḥadīth: 1712; al-Bayhaqī vol. 7 pg. 95 Ḥadīth:
13929. Ibn al-Qaṭṭān has categorised it as ṣaḥīḥ in Aḥkām al-Naẓr 196. Al-Ḍiyā’ al-Maqdisī says in al-
Sunan wa al-Aḥkām vol. 5 pg. 107, “I do not see any problem with its isnād.” Al-Dhahabī declared its
isnād as jayyid in al-Muhadhab vol. 5 pg. 2671 and Ibn al-Mulqin done the same in al-Badr al-Munīr vol.
7 pg. 510. Al-Albānī declared it ṣaḥīḥ in Ṣaḥīḥ Sunan Abī Dāwūd.

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Many of the ʿUlamā’ of the Ahl al-Sunnah permit a slave to look at his female
master. It appears in Sharḥ Khalīl:

‫و لعبد بال شرك و مكاتب وغدين نظر شعر السيدة يعنى أن العبد الوغد أي القبيح المنظر يجوز له أن ينظر‬
‫إلى شعر سيدته و بقية أطرافها التي ينظرها محرمها و الخلوة بها على ما شهره ابن ناجي بشرط أن يكون‬
‫كامال لها‬

It is permissible for a slave who is not mushtarak (jointly owned), and a

mukātab; both who are unattractive to see the hair of their female master
and the rest of her limbs which her maḥram may look at. Similarly, being
in seclusion with her is permissible according to what Ibn Nājī has shared
on condition that she has full ownership of him.1

It appears in Tuḥfat al-Muḥtāj2:

‫(و) األصح (إن نظر العبد) العدل و ال تكفي العفة عن الزنا فقط غير المشترك و المبعض و غير المكاتب‬
‫كما في الروضة عن القاضي و أقره و إن أطالوا في رده (إلى سيدته) المتصفة بالعدالة أيضا (و) األصح‬
‫إن (نظر ممسوح) ذكره كله و أنثياه بشرط أن ال يبقى فيه ميل للنساء أصال و إسالمه في المسملة و عدالته‬
‫و لو أجنبيا ألجنبية متصفة بالعدالة أيضا (كالنظر إلى محرم) فينظران منها ما عدا ما بين السرة و الركبة و‬
‫تنظر منهما ذلك‬

For a slave to look his female master and one who has no genitals [to
see a woman] is like looking at a maḥram.

The most correct view is that the seeing of a righteous slave – simply
chastity from fornication is not sufficient – who is not mushtarak (jointly
owned) or shared by few and who is not a mukātab as appears in al-Rawḍah
from al-Qāḍī who has endorsed it although they have lengthened in its
refutation his female master who is qualified with righteousness as well.
The most correct view is that the seeing of one whose entire penis and
testis have been removed on condition that absolutely no inclination
towards women remains in him. His Islām is [a condition] when looking

1  Sharḥ Mukhtaṣar Khalīl of al-Kharshī vol. 3 pg. 221

2  Tuḥfat al-Muḥtāj of Ibn Ḥajar al-Ḥaytamī vol. 7 pg. 196

259
 at a Muslim woman coupled with his righteousness although he be a
stranger looking at a strange woman who possesses righteousness as well
is like seeing a maḥram. Therefore, they both may see those parts of her
excluding between the navel and knee and vice versa.

Ibn Qudāmah1 says while discussing this ruling:

‫قال الشافعي هو أي العبد محرم لها أي السيدة و حكاه بعض أصحابنا عن أحمد ألنه يباح له النظر إليها‬
‫فكان محرما لها كذي رحمها‬

Al-Shāfiʿī says, “He – i.e. the slave – is a maḥram to her – i.e. his female
master.” Some of our companions have reported this from Aḥmad. This is
due to the fact that looking at her is permissible for him, hence he is her
maḥram like her other family members.2

The Rawāfiḍ themselves say that it is not comupulsory for a woman to observe
ḥijāb from a slave except when he is able to pay the amount that will free him.
Yūsuf al-Baḥrānī3 says:

‫عن معاوية بن عمار بسندين أحدهما صحيح و اآلخر حسن في قوة الصحيح قال قلت ألبي عبد الله عليه‬
‫السالم المملوك يرى شعر موالته و ساقها قال ال بأس و عن عبد الرحمن ابن أبي عبد الله في الصحيح و‬
‫الموثق بأبان بن عثمان قال سألت أبا عبد الله عليه السالم عن المملوك يرى شعر موالته قال ال بأس‬

From Muʿāwiyah ibn ʿAmmār via two sanads – one is ṣaḥīḥ and the other is
ḥasan with the strength of ṣaḥīḥ - who relates the he asked Abū ʿAbd Allah
V, “May a slave look at his female master’s hair and shin?”

1  ʿAbd al-Rahman ibn Muḥammad ibn Aḥmad, Abū al-Farj al-Jamāʿīlī al-Ḥambalī, the Shaykh al-Islām.
He was born in 597 A.H. Authority of the madhab reached him in his era. He was unparalleled in
knowledge, tolerance, and abstinence. He assumed the post of judge for a while and did not take any
remuneration for his services. Al-Sharḥ al-Kabīr is one of his works. He passed away in 682 A.H. (Tārīkh
al-Islām vol. 51 pg. 106; Fawāt al-Wafayāt of al-Katabī vol. 2 pg. 291)
2  Al-Sharḥ al-Kabīr vol. 3 pg. 193
3  Yūsuf ibn Aḥmad ibn Ibrāhīm al-Darāzī al-Baḥrānī, an Imāmī Faqīh. He was born in 1107 A.H. and
died in 1186 A.H. Some books he authored are: al-Ḥadā’iq al-Nāḍirah and Anīs al-Musāfir. (al-Aʿlām vol.
8 pg. 215)

260
 “No problem,” he replied.

From ʿAbd al-Rahman ibn Abī ʿAbd Allah in a ṣaḥīḥ narration and given
credibility by Abān ibn ʿUthmān who says, “I asked Abū ʿAbd Allah V
regarding whether a slave may look at his female master’s hair.

He replied, ‘There is no problem.’”1

Many of their scholars2 have agreed with this. This makes manifest the
permissibility of non-observance of ḥijāb from a mukātab before he possesses
the amount which allows him to pay his mukātabah.

In conclusion, the Rawāfiḍ have no reason or evidence to raise this misconception

when their books refute it.

Secondly, the second ḥadīth which both al-Bukhārī and Muslim have quoted.
There is no mention therein to prove Sayyidah ʿĀ’ishah’s J non-observance of
ḥijāb from men. Abū Salamah the narrator is ʿAbd Allah ibn ʿAbd al-Raḥmān ibn
ʿAwf who is Sayyidah ʿĀ’ishah’s J foster nephew. Umm Kulthūm bint Abī Bakr
al-Ṣiddīq M breastfed him making Sayyidah ʿĀ’ishah J his maternal aunt.
The other person is her foster brother as it appears in the ḥadīth. Therefore, both
men were maḥram’s of Sayyidah ʿĀ’ishah J.

Qāḍī ʿIyāḍ V explains:

‫ظاهر الحديث أنهما رأيا عملها في رأسها و أعلى جسدها مما يحل لذي المحرم النظر فيه إلى ذات‬
‫المحرم و أحدهما كما قال كان أخوها من الرضاعة قيل إن اسمه عبد الله بن يزيد و كان أبو سلمة ابن‬
‫أختها من الرضاعة أرضعته أم كلثوم بنت أبي بكر‬

The ḥadīth apparently means that they saw her action on her head and
her upper body which is permissible for a maḥram to see. One of them

1  Al-Ḥadā’iq al-Nāḍirah vol. 23 pg. 69

2  Al-Ḥadā’iq al-Nāḍirah vol. 23 pg. 69; Mustanad al-Shīʿah of al-Narāqī vol. 16 pg. 53; al-Kāfī vol. 5 pg. 531;
Wasā’il al-Shīʿah vol. 20 pg. 223; Mustamsik al-ʿUrwah of Muḥsin al-Ḥakīm vol. 14 pg. 43

261
 was – as he said – her foster brother. It is said that his name was ʿAbd Allah
ibn Yazīd. And Abū Salamah was her foster nephew who was breastfed by
Umm Kulthūm bint Abī Bakr.1

Ḥāfiẓ Ibn Rajab2 says:

‫و الظاهر أن أبا سلمة كان إذ ذاك صغيرا دون البلوغ و اآلخر كان أخاها من الرضاعة‬

Evidently, Abū Salamah was young at that time and did not reach puberty
as yet and the other was her foster brother.3

An entire group of men were not present as the Rawāfiḍ exaggerate. It was only
an immature boy and a foster brother, no one else.

Therefore, the Rawāfiḍ cannot use this ḥadīth to substantiate their claim.

Thirdly, the Rāfiḍī says, “Who does not know the manner of ghusl which compelled
him to go to ʿĀ’ishah to ask her about it?”

The Rāfiḍī forgot that the question was not simply about the manner of ghusl.
Rather, it was about the manner of Rasūlullāh’s H ghusl. This is an aspect
which no one can possess perfect knowledge of except one who is aware of his
private affairs. And they are his wives K. The most knowledgeable of them
and the one who possessed the deepest understanding among them by consensus
is Umm al-Mu’minīn Sayyidah ʿĀ’ishah J.

1  Ikmāl al-Muʿallim of Qāḍī ʿIyāḍ vol. 2 pg. 163

2  ʿAbd al-Rahman ibn Aḥmad ibn Rajab, Abū al-Farj al-Dimishqī al-Ḥambalī, the Imām, Ḥāfiẓ, Ḥujjah,
Faqīh, and ʿUmdah. He was born in 736 A.H. He was proficient in all ḥadīth sciences and was a Faqīh,
Uṣūlī, ascetic, righteous, and a great worshipper. Some of his books are: Jāmiʿ al-ʿUlūm wa al-Ḥikam
and Fatḥ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī. He passed away in 795 A.H. (Dhayl Tadhkirat al-Ḥuffāẓ of Abū al-
Maḥāsin pg. 367; Inbā’ al-Ghamr of Ibn Ḥajar vol. 1 pg. 460)
3  Fatḥ al-Bārī of Ibn Rajab vol. 1 pg. 249

262
Fourthly, will any sensible person say that when our mother Sayyidah ʿĀ’ishah
J intended to teach her foster brother and Abū Salamah, she took off all her
clothes and made ghusl without clothes? Does teaching the manner of ghusl
necessitate the removal of all clothing? Moreover, it is not a condition to be
unclothed for a veil to be positioned. In fact, our mother emphasised concealment
[by positioning the veil] so that when water wets her clothes, her skin thereunder
is not revealed.

Fifthly, do the Rawāfiḍ think that no one used to visit the houses of the Ummahāt
al-Mu’minīn and they were desolate and deserted? Do they think that they were
not populated by students of knowledge both male and female to enquire and
learn the laws of their dīn? To the contrary, people would frequent the houses of
Nabī H to ask questions and learn. Women would approach the Ummahāt
al-Mu’minīn to gain deep knowledge and understanding of their dīn. Sayyidah
ʿĀ’ishah J was the focus of them all due to her vast knowledge and wittiness.

Sayyidah ʿĀ’ishah J would convey via women such laws which she was shy of
conveying directly to the men due to her chastity and noble character.

Sayyidah Muʿādhah reports that Sayyidah ʿĀ’ishah L said:

‫مرن أزواجكم أن يستطيبوا بالماء فإني أستحييهم فأن رسول الله صلى الله عليه و سلم كان يفعله‬

Command your husbands to make istinjā’ with water as I am shy of them

and certainly Rasūlullāh H would practice this.1

1  Sunan al-Tirmidhī Ḥadīth: 19; Sunan al-Nasa’ī vol. 1 pg. 42; Musnad Aḥmad vol. 6 pg. 95 Ḥadīth: 24683;
Musnad Abī Yaʿlā vol. 8 pg. 12; Ṣaḥīḥ Ibn Ḥibbān vol. 4 pg. 290 Ḥadīth: 1443, 4514; al-Bayhaqī vol. 1 pg.
105 Ḥadīth: 526. Al-Tirmidhī says, “Ḥasan ṣaḥīḥ.” ʿAbd al-Ḥaqq al-Ishbīlī declared its isnād as ṣaḥīḥ
in al-Aḥkām al-Ṣughrā Ḥadīth: 103. Ibn Qudāmah does the same in al-Kāfī vol. 1 pg. 52, and so does al-
Nawawī in al-Majmūʿ vol. 2 pg. 101. Ibn Daqīq al-ʿĪd remarks in al-Imām vol. 2 pg. 537, “Its narrators are
all reliable according to the standards of al-Bukhārī and Muslim.” Al-Albānī categorised it as ṣaḥīḥ in
Ṣaḥīḥ Sunan al-Tirmidhī.

263
The women would gather at Sayyidah Umm Salamah’s J place for example
who would lead them in ṣalāh1 and at Sayyidah ʿĀ’ishah’s J place2. The houses
of Rasūlullāh’s H wives were houses of knowledge, worship, and fiqh. They
would not keep themselves aloof or distant from the seekers of knowledge and
guidance or from gathering where knowledge, love for dīn, and encouragement
towards goodness and guidance was transmitted.

When this is established and we realise the lofty pedestal of knowledge and
understanding of Sharīʿah she was upon and the high level of modesty she
possessed – as we have just learnt – then we ought to place this narration in a
befitting place, far away from the filth which the Rawāfiḍ and their ilk rant of.
They picture in their perverted minds a woman who takes off her clothes and
shamelessly takes a ghusl in front of men without any veil in between. Something
which is unbecoming of any Muslim woman, leave alone the epitome of purity
and chastity our beloved mother Sayyidah ʿĀ’ishah J.

How could what is in their perverted minds be a reality when we are familiar with
the condition of the houses and people of Madīnah? People would frequent those
homes seeking knowledge and rulings. The houses of our mothers are recognised
especially Sayyidah ʿĀ’ishah’s J house which enjoys high prominence,
significance, and value. After all, Rasūlullāh H and his two Companions are
buried therein!

Sixthly, the Rāfiḍī questions, “Why did they not go to her father, the khalīfah, for
him to teach them?”

We seek Allah’s protection from stupidity and senselessness.

1  Muṣannaf ʿAbd al-Razzāq vol. 3 pg. 140 from Ḥujayrah bint Ḥuṣayn; Muṣannaf Ibn Abī Shaybah vol. 2
pg. 88 from Umm al-Ḥasan. Al-Albānī says in Tamām al-Minnah Ḥadīth: 154, “Its isnād is ṣaḥīḥ and
its narrators are reliable and recognised from the narrators of al-Bukhārī and Muslim besides Umm
al-Ḥasan.”
2  Muṣannaf ʿAbd al-Razzāq Ḥadīth: 5087; al-Mustadrak vol. 1 pg. 320; al-Bayhaqī vol. 1 pg. 408 Ḥadīth:
1998. Al-Dhahabī says, “Layth is present therein who is layyin (lax).”

264
It is common knowledge both rationally and religiously that a person is expected
to refer his questions to a knowledgeable person. And he is not bound to ask one
and only one person all his questions.

If people only had one scholar as their source of knowledge, this scholar would be
incapable of fulfilling this mammoth task single-handedly.

It is sufficient for a questioner to ask any scholar about his question. He is not
expected to ask one specific person in every matter that concerns him. In fact, he
is only required to ask any knowledgeable person, and not an ignoramus.

Furthermore, it is common sense that a person will direct his question to someone
he believes is more acquainted and familiar with the nature of his question. The
matter here was dealing with Rasūlullāh’s H private life, the manner of
his ghusl. Therefore, no one would have more knowledge of this matter than his
wives. And the most beloved and educated of them was Sayyidah ʿĀ’ishah J.
Therefore, it was good-reasoning for the questioner to refer to her.

Additionally, the questioner posing the question to her does not necessitate his
belief that Sayyidunā Abū Bakr I was less knowledgeable and therefore he
shied away from asking him and resorted to his daughter. If someone superior is
unaware of one minor aspect of knowledge, this does not impact negatively on
his knowledge, value, and prominence. He loses nothing in fact.

Moreover, is it necessary for every man with a question to only approach the
khalīfah?

Seventhly, now that everything has been clarified, i.e. the background of the
narration, the meaning of the narration, the nature of the questioners, the
nature of the house in which the incident took place, the nature of the gathering,
and Sayyidah ʿĀ’ishah’s J demonstration of the manner in which Rasūlullāh
H took a ghusl, we understand the answer to the Rāfiḍī’s anxiety over why

Sayyidah ʿĀ’ishah J did not suffice by explaining the method of ghusl verbally,
instead of demonstrating it practically.

265
Sayyidah ʿĀ’ishah J was one of the best well-wishers of the ummah. And
undoubtedly, practical demonstration has a deeper effect than a verbal lesson.
She did not wait for her brother and Abū Salamah to enquire about the amount
of water used by Rasūlullāh H. She addressed this issue beforehand by a
physical demonstration rather than a theoretical explanation. The question was
not only about the manner, but about the manner and amount of water used as
well. Hence, her pouring water over her body and veiling herself from them was
part of genuine well-wishing, proficient teaching, and remarkable intelligence
which brings coolness to the eyes of those who defend the honour of Rasūlullāh
H by defending his noble consort.

Probably this is the subtlety behind Abū ʿAbd Allah al-Bukhārī entitling one
chapter:

‫باب الغسل بالصاع و نحوه‬

The chapter concerning taking a ghusl with a ṣāʿ and its like.1

Ḥāfiẓ Ibn Ḥajar comments:

‫في فعل عائشة داللة على استحباب التعليم بالفعل ألنه أوقع في النفس و لما كان السؤال محتمال للكيفية‬
‫و الكمية ثبت لهما ما يدل على األمرين معا أما الكيفية فباالقتصار على إفاضة الماء و أما الكيفية فباالكتفاء‬
‫بالصاع‬

ʿĀ’ishah’s action indicates to the commendability of teaching practically

for it has a profound effect on the heart and mind. When the question
had the possibility of encompassing method and quantity, she displayed to
them something that will answer both at once; as regards the method, by
sufficing on pouring water and as regards the amount, by sufficing on a ṣāʿ.2

What remains of intelligence when some people regard virtue as vice, profoundness
as impertinence, chastity as immorality, and honourable knowledge as a shame?

1  Ṣaḥīḥ al-Bukhārī vol. 1 pg. 59

2  Fatḥ al-Bārī vol. 1 pg. 365

266
Misconception: ʿĀ’ishah would beautify slave girls and parade them

The Rawāfiḍ claim that Sayyidah ʿĀ’ishah J adorned1 a slave girl and walked
with her saying, “Maybe we will ensnare the youth of Quraysh with her.”

This misconception is the product of a narration of Ibn Abī Shaybah in his

Muṣannaf from ʿAmmār ibn ʿImrān — from a man from the Zayd Allah tribe —
from one of their women who narrates regarding Sayyidah ʿĀ’ishah J:

‫أنها شوفت جارية و طافت بها و قالت لعلنا نتصيد بها شباب قريش‬

She adorned a slave girl and paraded her saying, “Maybe we will ensnare
the youth of Quraysh with her.”2

Answer
This misconception can be dealt with in two ways.

Firstly, the narration is centred upon majhūl (unknown) narrators, i.e the woman
who narrated this incident as well as the one who relted it to ʿAmmār ibn ʿImrān,
and according to the ʿUlamā’ of ḥadīth, this is one of the weakest of isnāds.

ʿAmmār ibn ʿImrān

• Al-Dhahabī comments, “His ḥadīth are not ṣaḥīḥ. Al-Bukhārī listed him
among the ḍuʿafā’.3

• Ibn Ḥajar concurs in al-Lisān.4

1  Shawwafat jāriyah: i.e. beautified her. Shawwafa, shayyafa, tashawwafa means tazayyana (to beautify).
Tashawwafa li al-shay’ i.e. cast a glance towards something. (Gharīb al-Ḥadīth of al-Ḥarbī vol. 2 pg. 817;
al-Dalā’il wa Gharīb al-Ḥadīth of Qāsim al-Sarqasṭī vol. 3 pg. 1129; al-Nihāyah fī Gharīb al-Ḥadīth wa al-
Athar vol. 2 pg. 509)
2  Muṣannaf ibn Abī Shaybah vol. 4 pg. 410. Ibn al-Qaṭṭān says in Aḥkām al-Naẓr Ḥadīth: 402, “Not ṣaḥīḥ.”
3  Mīzān al-Iʿtidāl vol. 3 pg. 166
4  Lisān al-Mīzān vol. 4 pg. 272

267
There is a majhūl (unknown) and ḍaʿīf narrator in the isnād, hence using it as
proof is incorrect. This is from the narration angle.

Secondly, if the narration is hypothetically agreed to be ṣaḥīḥ, it is possible to

answer by saying that this was a prevalent custom among them, nothing unusual.
Beautifying a slave girl entails beautifying her face, which is permissible for her
to display, and dressing her with beautiful garments so that she is attractive to
the one who proposes or the one who intends to buy her. It is akin to displaying
goods for the buyer. Therefore, Ibn Abī Shaybah recorded this narration under
two different chapters with the same sanad. Chapter one reads: What they say
regarding a slave girl who is beautified and paraded, and chapter two reads: Beautifying
items [for sale].

This totally refutes this misconception both through narration and explanation.

268
Misconception: Sayyidah ʿĀ’ishah deceived the daughter of al-Jawn,
viz. Asmā’ bint al-Nuʿmān, and Mulaykah bint Kaʿb until Rasūlullāh
H divorced them

The Rawāfiḍ believe that Sayyidah ʿĀ’ishah J deceived the daughter of al-
Jawn, viz. Asmā’ bint al-Nuʿmān, and lied to her. When she was brought to Nabī
H on their wedding night, Sayyidah ʿĀ’ishah J counselled her:

‫إن النبي صلى الله عليه آله و سلم ليعجبه من المرأة إذا دخل عليها أن تقول له أعوذ بالله منك‬

Nabī H is charmed by a woman who says to him when he approaches

her, “I seek Allah’s protection from you.”

Her intention behind this was for her to be divorced. And so it happened, Nabī
H divorced her after hearing this statement of hers.

The second woman who she deceived according to them is Mulaykah bint Kaʿb.
Ibn Saʿd reports:

‫أن النبي صلى الله عليه و آله و سلم تزوج مليكة بنت كعب و كانت تعرف بجمال بارع فدخلت عليها‬
‫عائشة فقالت لها أما تستحيين أن تنكحي قاتل أبيك فاستعاذت من رسول الله صلى الله عليه و آله و سلم‬
‫فطلقها فجاء قومها إلى النبي صلى الله عليه و آله و سلم فقالوا يا رسول الله إنها صغيرة و إنها ال رأي لها‬
‫و إنها خدعت فارتجعها فأبى رسول الله صلى الله عليه و آله و سلم‬

Nabī H married Mulaykah bint Kaʿb who was known for her
outstanding beauty. ʿĀ’ishah approached her and scolded her, “Are you
not ashamed of marrying your father’s murderer?” Consequently, she
sought protection from Rasūlullāh H who divorced her. Her family
came to Nabī H and pleaded, “O Messenger of Allah, she is young and
has no discernment and she has been deceived so revoke her.” However,
Rasūlullāh H refused.1

1  Al-Ṭabaqāt al-Kubrā vol. 8 pg. 148

269
Answer
The first narration: Al-Bukhārī has reported the original incident in his Ṣaḥīḥ
al-Bukhārī:

‫أن ابنة الجون لما أدخلت على رسول الله صلى الله عليه و سلم و دنا منها قالت أعوذ بالله منك فقال لها‬
‫لقد عذت بعظيم الحقي بأهلك‬

When al-Jawn’s daughter was brought to Rasūlullāh H and he drew

close to her, she said, “I seek Allah’s protection from you.”

Rasūlullāh H told her, “Indeed, you have sought protection with a

Great Being. Return to your family.”1

The addition which the Shīʿah use to condemn Sayyidah ʿĀ’ishah J is reported
by Ibn Saʿd2, however it is a weak addition which has been narrated with different
wording. Many scholars have declared it ḍaʿīf (weak). Its origin is from al-Wāqidī
who is a kadhāb (great liar).

Furthermore, Ibn Saʿd clarified after recording it:

‫قال محمد بن عمر مما يضعف هذا الحديث ذكر عائشة أنها قالت لها أال تستحيين و عائشة لم تكن مع‬
‫رسول الله في ذلك السفر‬

Muḥammad ibn ʿUmar clarifies, “Mention of ʿĀ’ishah saying, ‘Are you not
ashamed,’ is something that reveals the weakness of this ḥadīth since
ʿĀ’ishah was not with Rasūlullāh H on this journey.”

Ibn al-Ṣalāḥ3 says:

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 5254

2  Al-Ṭabaqāt al-Kubrā vol. 8 pg. 145
3  ʿUthmān ibn ʿAbd al-Raḥmān ibn ʿUthmān, Abū ʿAmr al-Shahrzūrī. A Shāfiʿī and one of the A’immah
of the Muslims in knowledge and piety. He was born in 577 A.H. and gained deep understanding and
proficiency in the madhab and its principles as well as in ḥadīth and its sciences. Maʿrifat Anwāʿ ʿIlm
al-Ḥadīth is one of his books. He passed away in 643 A.H. (Siyar Aʿlām al-Nubalā’ vol. 23 pg. 140; Ṭabaqāt
al-Shāfiʿiyyah al-Kubrā vol. 8 pg. 326)

270
 ‫ و الحديث في صحيح البخاري بدون هذه الزيادة البعيدة‬... ‫لم أجد لها أصال ثابتا‬

I have not found any established basis for it.

The ḥadīth appears in Ṣaḥīḥ al-Bukhārī without this fanciful far-fetched

addition.1

Al-Nawawī elucidates:

‫فهذه الزيادة ليس لها أصل صحيح و هي ضعيفة جدا من حيث اإلسناد و من حيث المعنى و قد رواها‬
‫محمد بن سعد كاتب الواقدي في كتابه الطبقات لكن بإسناد ضعيف‬

This addition has no authentic source. It is extremely ḍaʿīf (weak) in

relation to isnād and meaning. Muḥammad ibn Saʿd – al-Wāqidī’s scribe –
has reported it in his book al-Ṭabaqāt, with a ḍaʿīf isnād however.2

Ḥāfiẓ ibn Ḥajar states:

‫فيه الواقدي و هو معروف بالضعف‬

Al-Wāqidī is present therein who is infamous for ḍuʿf (weakness).3

In addition, Abū Maʿshar al-Madanī also features in the isnād who has been
labelled ḍaʿīf (weak) by Ibn Maʿīn, al-Nasa’ī, al-Dāraquṭnī, and others.

Abū Maʿshar al-Madanī

• Al-Bukhārī remarked, “Munkar al-ḥadīth (he contradicts reliable narrators).”

• Ibn Maʿīn said, “His aḥādīth are worthless.”4
• Al-Nasa’ī commented, “Matrūk al-ḥadīth (suspected of ḥadīth forgery).”

And to top it all, it is mursal.

1  Al-Badr al-Munīr vol. 7 pg. 453

2  Tahdhīb al-Asmā’ wa al-Lughāt of al-Nawawī vol. 4 pg. 51
3  Al-Talkhīṣ al-Ḥabīr vol. 3 pg. 281; al-Silsilat al-Ḍaʿīfah Ḥadīth: 2244
4  Al-Ḍuʿafā’ wa al-Matrūkūn pg. 92; al-Ḍuʿafā’ wa al-Matrūkīn of Ibn al-Jawzī vol. 3 pg. 175

271
The second narration: Hishām al-Kalbī appears in the isnād who is a Rāfiḍī kadhāb
(great liar) and is notorious for fabricating against the Ṣaḥābah M.

Hishām al-Kalbī

• Aḥmad said about him, “He was nothing but a story-teller and genealogist.
I do not think anyone reports from him.”
• Ibn Maʿīn comments, “Unreliable. Aḥādīth are not transmitted from
people like him.”
• Ibn ʿAsākir remarks, “A Rāfiḍī. Not reliable.”
• Al-Dāraquṭnī and others say, “Matrūk (suspected of ḥadīth forgery).”1

1  Lisān al-Mīzān vol. 6 pg. 196

272
Misconception: ʿĀ’ishah modified ṣalāh by making itmām while on a
journey1

Sayyidah ʿĀ’ishah’s J opinion regarding itmām on journey is documented in

Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. Al-Zuhrī asked ʿUrwah:

‫ما بال عائشة تتم فقال تأولت ما تأول عثمان‬

“What is with ʿĀ’ishah making itmām?”

He replied, “She made the same interpretation as ʿUthmān.”2

Answer
Firstly, this cannot be used to criticise her in any way whatsoever. Many
explanations have been forwarded to vindicate her viewpoint. However, many of
them do not withstand thorough analysis3. The most correct view is that Sayyidah
ʿĀ’ishah J practiced ijtihād4 and came to the conclusion that both itmām5 and
qaṣr6 and permissible7 and she had a choice between them. She thus chose itmām

1  Thumma Ihtadayt pg. 131. Study the response to this in al-Intiṣār li al-Ṣaḥb wa al-Āl min Iftirā’āt al-
Simāwī al-Ḍāll 273.
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 1090; Ṣaḥīḥ Muslim Ḥadīth: 685
3  Ḥāfiẓ Ibn ʿAbd al-Barr says:
‫و قد قال قوم يف إمتام عائشة أقاويل ليس منها يشء يروى عنها و إهنا هي ظنون و تأويالت ال يصحبها دليل‬
People have provided various reasons for ʿĀ’ishah’s itmām. However, none of these are
reported from her. They are nothing but speculations and interpretations devoid of proof.
(al-Tamhīd vol. 11 pg. 171)
4  Independent judgement in a legal or theological question based on the interpretation and
application of the 4 uṣūl, as opposed to taqlīd.
5  To complete – referring to performing the complete 4 rakʿāt farḍ of Ṣalāt al-Ẓuhr, ʿAṣr and ʿIshā’
6  To shorten – referring to performing only 2 rakʿāt farḍ of Ṣalāt al-Ẓuhr, ʿAṣr and ʿIshā’ instead of 4
rakʿāt
7  Sharḥ Muslim vol. 5 pg. 195

273
so as to fulfil the ʿibādah in its most complete form, according to her ijtihād.
She believed that rukhṣah (concession; referring to qaṣr in this context) while
on journey is for one whom the journey is burdensome. And she experienced no
burden or difficulty. Therefore, she made itmām.

‫و قد قال لها عروة لو صليت ركعتين فقالت يا ابن أختي إنه ال يشق علي‬

ʿUrwah said to her, “If only you would perform two rakʿāt.”

“O my nephew,” she explained, “It is not difficulty upon me.”1

Ḥāfiẓ Ibn Ḥajar elucidates:

‫و هو دال على أنها تأولت أن القصر رخصة و أن اإلتمام لمن ال يشق عليه أفضل‬

This shows that she interpreted qaṣr to be a rukhṣah (concession) and

itmām to be superior for one whom the journey is not burdensome.2

Secondly, she did not reject qaṣr, neither directly nor indirectly. She regarded
itmām to be superior for one whom the journey is not difficulty. Following this,
she did not instruct ʿUrwah to make itmām when he asked her why she did not
perform two rakʿāt.3

Thirdly, the ḥadīth of Sayyidah ʿĀ’ishah’s J vast knowledge has passed, and
the Ṣaḥābah M would resort to her when any troublesome situation faced
them, etc., considering which, the observer will unequivocally declare her to be

1  Al-Sunan al-Kubrā vol. 3 pg. 143. Ḥāfiẓ says in Fatḥ al-Bārī vol. 2 pg. 571, “Its isnād is ṣaḥīḥ.”
2  Fatḥ al-Bārī vol. 2 pg. 571
3  It appears in al-ʿAynī’s ʿUmdat al-Qārī vol. 7 pg. 135:
‫فقالت يا ابن أختي ال تشق عيل‬
She said, “O my nephew, it is not burdensome upon me.”
This shows that she interpreted qaṣr and did not reject it. Her interpretation of it does not deny its
compulsion. Moreover, explicit rejection of it has not been recorded from her.

274
among the Ahl al-Ijtihād (those qualified to make ijtihād). And when a mujtahid
observes ijtihād and reaches a correct conclusion, he receives double reward.
However, if his conclusion is incorrect, he only receives one reward. This has
been determined by Rasūlullāh’s H testimonial.1 It is not a condition for
a mujtahid not to err, and no one has ever claimed this, besides of course the
Rawāfiḍ in relation to their Imāms; which is glaringly erroneous.

Ibn Taymiyyah explains:

‫ال ريب أن الخطأ في دقيق العلم مغفور لألمة و إن كان ذلك في مسائل العلمية و لوال ذلك لهلك أكثر‬
‫فضالء األمة‬

Undoubtedly, error in in-depth knowledge is forgiven for the ummah even

if it is in academic rulings. Had this not been the case, majority of the
luminaries of the ummah would have been destroyed.2

He also said:

‫فتبين أن المجتهد مع خطئه له أجر و ذلك ألجل اجتهاده و خطؤه مغفور له ألن درك الصواب في جميع‬
‫أعيان األحكام إما متعذر أو متعسر‬

It is evident that a mujtahid, despite his error, is rewarded. This is owing to

his ijtihād. And his error is forgiven. This is due to the fact, that reaching
the correct conclusion in all laws is either impractical or extremely
challenging.3

Fourthly, levelling this accusation against Sayyidah ʿĀ’ishah J reveals the

rancour in the heart of the accuser. A true believer is pardonsome. He will not
see any defect in this considering her innumerable virtues. And this has been the
practice of the pious predecessors when dealing with this opinion of hers.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 7352; Ṣaḥīḥ Muslim Ḥadīth: 4584

2  Majmūʿ al-Fatāwā vol. 20 pg. 165
3  Rafʿ al-Malām ʿan A’immah al-Aʿlām pg. 38

275
Ḥāfiẓ Ibn ʿAbd al-Barr reports in Jāmiʿ ʿUlūm al-ʿIlm wa Faḍlih:

‫أن رجال قال للقاسم ابن محمد عجبنا من عائشة كيف كانت تصلي في السفر أربعا و رسول الله صلى‬
‫الله عليه و سلم كان يصلى ركعتين فقال يا ابن أخي عليك بسنة رسول الله صلى الله عليه و سلم حيث‬
‫وجدتها فإن من الناس من ال يعاب‬

A man said to Qāsim ibn Muḥammad, “We are surprised with ʿĀ’ishah. How
could she perform four rakʿāt while on journey whereas Rasūlullāh H
performed only two.”

He answered, “O my nephew, hold firmly to Rasūlullāh’s H sunnah

wherever you find it. Certainly, there are certain people who are not to be
condemned.”1

Abū ʿUmar comments:

‫قول القاسم هذا في عائشة يشبه قول سعيد بن المسيب حيث قال ليس من عالم و ال شريف و ال ذو فضل‬
‫إال و فيه عيب و لكن من الناس من ال ينبغي أن تذكر عيوبه و من كان فضله أكثر من نقصه ذهب نقصه‬
‫لفضله‬

This statement of Qāsim’s regarding ʿĀ’ishah resembles the statement

of Saʿīd ibn al-Musayyab who affirmed, “Every ʿālim, noble, and virtuous
person possesses a defect. However, there are some people whose faults
need not to be exposed. And whoever’s virtues supersede his shortcomings,
the former eclipses the latter.”2

1  Al-Aḥkām fī Uṣūl al-Aḥkām of Ibn Ḥazm vol. 6 pg. 145; Jāmiʿ Bayān al-ʿIlm wa Faḍlih vol. 2 pg. 377
2  Al-Tamhīd of Ibn ʿAbd al-Barr vol. 11 pg. 170

276
Misconception: Brazenly mentioning private sensitive issues and her
intimate relationship with Rasūlullāh H

Murtaḍā al-Ḥusaynī says:

‫باب أن عائشة تحدث الرجال بما جرى بينها و بين النبي صلى الله عليه وسلم مما يقبح ذكره كالتقبيل و‬
‫مص اللسان و اإلدخال بغير إنزال و نحو ذلك‬

Chapter regarding ʿĀ’ishah informing men of her intimate relationship

with Nabī H, mention of which is reprehensible, e.g. kissing, amorous
kissing, penetration without ejaculation, etc.1

He cites the following aḥādīth as proof:

‫إذا التقى الختانان فقد وجب الغسل‬

When the two private parts touch, then ghusl becomes wājib.2

‫أن عائشة سئلت عن الرجل يجامع أهله و ال ينزل الماء فقالت فعلته أنا و رسول الله صلى الله عليه و سلم‬
‫فاغتسلنا منه جميعا‬

ʿĀ’ishah was asked about a man who has conjugal relations with his wife
but does not ejaculate. She answered, “Rasūlullāh H and I did it after
which we both took a ghusl.”3

‫كان يقبلها و هو صائم و يمص لسانها‬

1  Al-Sabʿah min al-Salaf pg. 160

2  Al-Maʿrifah wa al-Tārīkh by al-Faswī vol. 2 pg. 374
3  Al-Dāraquṭnī vol. 1 pg. 111; Sharḥ Maʿānī al-Āthār vol. 1 pg. 55; al-Bayhaqī vol. 1 pg. 164 Ḥadīth: 799 – the
narration of Sayyidah ʿĀʾishah J. Al-Dāraquṭnī says, “It has been narrated both marfūʿ (attributed
to Rasūlullāh H) and mawqūf (attributed to a Ṣaḥābī).” Ibn al-Qaṭṭān has categorised it as ṣaḥīḥ in
al-Wahm wa al-Īhām vol. 5 pg. 268. Al-Albānī declared it ṣaḥīḥ according to the standards of al-Bukhārī
and Muslim in Silsilat al-Aḥādīth al-Ṣaḥīḥah vol. 5 pg. 96.

277
 He would kiss her and suck her tongue while fasting.1

‫ربما اغتسل رسول الله صلى الله عليه و سلم من الجنابة و لم أغتسل بعد فجاءني فضممته إلي و أدفيته‬

Once Rasūlullāh H took a ghusl from janābah and I did take one yet.
He then came to me. I held him to myself and gave him warmth.2

‫عن عمارة بن غراب أن عمة له حدثته أنها سألت عائشة قالت إحدانا تحيض و ليس لها و لزوجها إال‬
‫فراش واحد قالت أخبرك بما صنع رسول الله صلى الله عليه و سلم دخل فمضى إلى مسجده قال أبو داود‬
‫تعني مسجد بيته فلم ينصرف حتى غلبتني عيني و أوجعه البرد فقال ادني مني فقلت إني حائض فقال و إن‬
‫اكشفي عن فخذيك فكشفت فخذي فوضع خده و صدره على فخذي و حنيت عليه حتى دفئ و نام‬

ʿUmārah ibn Ghurāb relates that her paternal aunt related to her that she
asked ʿĀ’ishah, “If one of us experiences hayḍ, but the couple have one
covering?”

She replied, “I will inform you of what Rasūlullāh H did. He entered

and proceeded to his place of worship. – Abū Dāwūd clarifies: she means
his place of worship in his home. – He did not complete [his prayers] and
sleep overtook me. However, the cold caught him so he said, ‘Come close
to me.’

1  Sunan Abī Dāwūd Ḥadīth: 2386; Musnad Aḥmad vol. 6 pg. 123 Ḥadīth: 24960; Sunan Ibn Khuzaymah
vol. 3 pg. 246; al-Kāmil fī al-Duʿafā’ vol. 6 pg. 198; al-Bayhaqī vol. 4 pg. 234 Ḥadīth: 8359 – the narration
of Sayyidah ʿĀʾishah J. Abū Dāwūd categorised its isnād as ḍaʿīf. Ibn al-Qaṭṭān comments in al-
Wahm wa al-Īhām vol. 3 pg. 110, “Abū Yaḥyā Muṣdaʿ al-Aʿraj is present therein who is ḍaʿīf.” Al-Nawawī
remarks on its isnād in al-Majmūʿ vol. 6 pg. 318, “Saʿd ibn Aws and Muṣdaʿ are present therein and both
are controversial.” Ibn Ḥajar declared its isnād ḍaʿīf in Fatḥ al-Bārī vol. 4 pg. 181 and so did al-ʿAynī in
ʿUmdat al-Qārī vol. 11 pg. 13. He says regarding the words:
‫و يمص لساهنا‬
He would suck her tounge.
“Not maḥfūẓ (safe) [from weakness].”
Al-Zaylaʿī in Naṣb al-Rāyah vol. 4 pg. 253 and al-Albānī in Ḍaʿīf Sunan Abī Dāwūd Ḥadīth: 2386 have
categorised the ḥadīth as ḍaʿīf.
2  Sunan al-Tirmidhī Ḥadīth: 123; Musnad Abī Yaʿlā vol. 8 pg. 260 Ḥadīth: 4846; al-Dāraquṭnī vol. 1 pg. 143
– the narration of Sayyidah ʿĀʾishah J. The wording is al-Dāraquṭnī’s.

278
 ‘I am experiencing hayḍ,’ I submitted.

‘Even so,’ he said, ‘and uncover your thighs.’

Accordingly, I uncovered my thighs. He placed his cheek and chest on my

thighs and I leant over him until he felt warm and slept away.”1

The Shīʿī then asserts:

‫و الظاهر أن العلة التي دعت عائشة إلى أن تحدث الرجال بما جرى بينها و بين النبي صلى الله عليه و‬
‫سلم مما يقبح ذكره أنها قد زعمت أن كل ذلك فضيلة لها و منقبة و لم تدر أن جميع ذلك كله أمور عادية و‬
‫عادات بشرية تجري بين كل نبي و زوجته من آدم إلى خاتم النبوة و لم يسمع إلى اآلن أن أحدا من أزواج‬
‫األنبياء السابقين أو أحدا من أزواج نبينا محمد صلى الله عليه و سلم غير عائشة يحدث بمثل ما حدثته‬
‫عائشة مما يقبح ذكره و لو كان مقصد عائشة من ذكر تلك األمور بيان فعل المعصوم نظرا إلى أن فعله حجة‬
‫ألمكنها بيان فعله دون أن تذكر أنه قد جرى ذلك الفعل بينها و بين النبي صلى الله عليه و سلم و بالجملة‬
‫قد أخطأ حدسها و خاب ظنها‬

It is apparent that the reason that prompted ʿĀ’ishah to relate to men

intimate issues that transpired between her and Nabī H, is that she
considered all of these virtues and accolades in her favour. She was unaware
that all of these are normal practices and human habits which took place
between every Nabī and his wife from Ādam to the final Prophet. It has
not been heard that any of the wives of the previous Ambiyā’ or any of
the wives of our Nabī Muḥammad H, besides ʿĀ’ishah, related the
shameful things she related.

If her objective of mentioning these practices was simply to mention the

action of the infallible, considering that his action is proof, it was possible
for her just to mention the action without mentioning its occurrence
between Nabī H and herself. On the whole, her intuition was erroneous
and her belief was iniquitous.2

1  Sunan Abī Dāwūd Ḥadīth: 270; al-Bayhaqī vol. 1 pg. 313 Ḥadīth: 1561.
Al-Dhahabī declared its isnād as ḍaʿīf in al-Muhadhab vol. 1 pg. 312; and so did al-Būṣayrī in Itḥāf al-
Khiyarah al-Maharah vol. 4 pg. 79 and al-Albānī in Ḍaʿīf Sunan Abī Dāwūd Ḥadīth: 270
2  Al-Sabʿah min al-Salaf pg. 161, 162

279
Answer
Your intuition is erroneous and your belief is iniquitous, O Shīʿī! As for those
aḥādīth that are ḍaʿīf, their weakness is a sufficient rebuttal. And as for those that
are ṣaḥīḥ, Allah E does not shy away from the truth.

A person once questioned Rasūlullāh H whether there is ghusl on a couple

who have relations but the husband does not ejaculate, in the presence of
Sayyidah ʿĀ’ishah J. Rasūlullāh H answered:

‫إني ألفعل ذلك أنا و هذه ثم نغتسل‬

Verily, I and she practice this and then we both take ghusl.1

Will the rāfiḍī accuse Rasūlullāh’s H modesty and respect – May Allah
forbid – or censure his method of teaching, or his revealing his wife’s personal
life, etc.?

Al-Nawawī deduces:

‫فيه جواز ذكر مثل هذا بحضرة الزوجة إذا ترتبت عليه مصلحة و لم يحصل به أذى و إنما قال النبي صلى‬
‫الله عليه و سلم بهذه العبارة ليكون أوقع في نفسه و فيه أن فعله صلى الله عليه و سلم للوجوب و لوال‬
‫ذلك لم يحصل جواب السائل‬

This contains the permissibility of mentioning something of this sort in

the presence of the wife, when there is some wisdom and there is no harm
caused. Nabī H only said this so that its impact be greater on the heart.
This also proves that his action signifies wujūb (obligation). Had this not
been the case, the quesitoner’s question would not have been answered.2

The same thing may be said about Sayyidah ʿĀ’ishah J. The thing that
prompted her to narrate these aḥādīth was to teach the Muslims aspects of

1  Ṣaḥīḥ Muslim Ḥadīth: 350

2  Sharḥ Muslim vol. 4 pg. 42

280
purity especially when they needed clarity. Modesty may not be used as a barrier
from acquiring such necessary knowledge. Owing to this, Sayyidah ʿĀ’ishah J
would remark:

‫نعم النساء نساء األنصار لم يكن يمنعهن الحياء أن يتفقهن في الدين‬

What excellent women were the women of the Anṣār. Modesty did not
prevent them from acquiring deep understanding of dīn.1

Moreover, Sayyidah ʿĀ’ishah’s J statement serves to emphasise the report in

which people could differ and to present the ḥadīth in an emphatic way which
cannot be interpreted, as oppose to the following ḥadīth which has led to much
difference of opinion:

‫الماء من الماء‬

Water is from water. (Ejaculation necessitates ghusl.)2

She also implicitly encourages emulating Rasūlullāh H and warns against

abandoning practicing on the ḥadīth, i.e. abandoning ghusl after the two private
parts have touched; only considering ejaculation and nothing else. She also
implies its effect on ṣalāh which is one of the fundamental pillars of Islam.

Claiming that Sayyidah ʿĀ’ishah J is the only one to narrate such aḥādīth is
erroneous as Sayyidah Umm Salamah J narrated a ḥadīth regarding kissing
of a fasting person3, and the ḥadīth explaining that she lied down with Rasūlullāh
H under one cover during her hayḍ4. In the same light, Sayyidah Maymūnah

1  Ṣaḥīḥ Muslim Ḥadīth: 332. Al-Bukhārī quoted it muʿallaq with conviction before Ḥadīth: 130
2  Ṣaḥīḥ Muslim Ḥadīth: 343 – the narration of Sayyidunā Abū Saʿīd al-Khudrī I
3  Musnad Aḥmad vol. 6 pg. 320 Ḥadīth: 26762; al-Sunan al-Kubrā vol. 2 pg. 203 Ḥadīth: 3074
Ibn ʿAbd al-Barr says in al-Tamhīd vol. 5 pg. 121, “ʿAbd Allah ibn Farrūkh is present therein. There is
no problem with him.” Al-Albānī comments in Irwā’ al-Ghalīl vol. 4 pg. 83, “Its isnād is jayyid according
to the standards of Muslim.”
4  Ṣaḥīḥ al-Bukhārī Ḥadīth: 298; Ṣaḥīḥ Muslim Ḥadīth: 296

281
bint al-Ḥārith J reports about foreplay with a woman in hayḍ1. Sayyidah
Umm Qays bint Miḥṣan J reports some aḥādīth regarding menstrual blood
soiling the clothes and Rasūlullāh H answer to her2. Sayyidah Ḥamnah bint
Jaḥsh J relates about her continuous bleeding and Rasūlullāh H advice
to her:

‫احتشي كرسفا‬

Apply a cloth.3

Moreover, his assertion that Sayyidah ʿĀ’ishah’s J relating these aḥādīth is

not a virtue in her favour is nothing but jealousy on his part. To the contrary, they
signify her virtue in two ways:

Firstly, the praiseworthy qualities Allah E gifted Sayyidah ʿĀ’ishah J

with, viz. her strong memory and honesty in conveying aḥādīth.

Secondly, these aḥādīth depict her purity and worship, and give a solution to
problematic situations. This is an accolade which none of the wives of Rasūlullāh
H enjoy besides her.4

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 303; Ṣaḥīḥ Muslim Ḥadīth: 294

2  Sunan Abī Dāwūd Ḥadīth: 363; Sunan al-Nasa’ī vol. 1 pg. 154; Sunan Ibn Mājah Ḥadīth: 628; Musnad
Aḥmad vol. 6 pg. 355 Ḥadīth: 27043; al-Sunan of al-Dāramī vol. 1 pg. 256 Ḥadīth: 1019; Ṣaḥīḥ Ibn Ḥibbān
vol. 4 pg. 240 Ḥadīth: 1395; al-Bayhaqī vol. 2 pg. 407 Ḥadīth: 4279. Al-Albānī declared it ṣaḥīḥ in Ṣaḥīḥ
Sunan Abī Dāwūd.
3  Sunan al-Tirmidhī Ḥadīth: 128; Sunan Ibn Mājah Ḥadīth: 516; Musnad Aḥmad vol. 6 pg. 381 Ḥadīth:
27188. Imām Aḥmad, al-Bukhārī, and al-Albānī have categorised it as ḥasan. Al-Tirmidhī remarked,
“Ḥasan ṣaḥīḥ,” in Sunan al-Tirmidhī.
4  Ummunā ʿĀ’ishah Malakat al-ʿAfāf of Nabīl Zayyānī (unpublished discussion)

282
 Misconception: ʿĀ’ishah cursed ʿAmr ibn al-ʿĀṣ

Al-Ḥākim narrates from the chain of Jarīr, from al-Aʿmash, from Abū Wā’il, from
Masrūq who reports:

‫قالت لي عائشة رضي الله عنها إني رأيتني على تل و حولي بقر تنحر فقلت لها لئن صدقت رؤياك لتكونن‬
‫حولك ملحمة قالت أعوذ بالله من شرك بئس ما قلت فقلت لها فلعله إن كان أمرا سيسوءك فقالت والله‬
‫لئن أخر من السماء أحب إلي من أن أفعل ذلك فلما كان بعد ذكر عندها أن عليا رضي الله عنه قتل ذا الثدية‬
‫فقالت لي إذا أنت قدمت الكوفة فاكتب لي ناسا ممن شهد ذلك ممن تعرف من أهل البلد فلما قدمت‬
‫وجدت الناس أشياعا فكتبت لها من كل شيع عشرة ممن شهد ذلك قال فأتيتها بشهادتهم فقالت لعن الله‬
‫عمرو بن العاص فإنه زعم لي أنه قتله بمصر‬

ʿĀ’ishah J said to me, “[In a dream] I saw myself on a hill while cattle
were being slaughtered around me.”

I said to her, “If your dream is true, there will certainly be a great battle
around you.”

She said, “I seek Allah’s protection from your evil. What you said was very
nasty.”

I said to her, “Probably whatever it might be, it will be upsetting to you.”

She said, “By Allah, me falling from the sky is more beloved to me that
doing this.”

After some time, news reached her that ʿAlī I killed dhū al-thudayyah
(the small breasted one), hearing which she told me, “When you go to
Kūfah, write the names of those people who witnessed this, from the
residents of the city you are familiar with.”

When I reached Kūfah, I found people in different groups. So I wrote 10

names from each group for her who witnessed this. I then brought their
testimony to her seeing which she commented: “May Allah curse ʿAmr ibn
al-ʿĀṣ. He affirmed to me that he killed him in Egypt.”1

1  Al-Mustadrak vol. 4 pg. 14. Al-Ḥākim comments, “This is a ṣaḥīḥ ḥadīth which meets the standards
of al-Bukhārī and Muslim. However, they have not documented it.”

283
This narration may be answered with the following:

Firstly, the narration is shādh (contradictory to authentic narrations). This is due

to the fact that Ibn Abī Shaybah narrated this ḥadīth in his Muṣannaf with the
following words:

‫حدثنا أبو معاوية عن األعمش عن شقيق عن مسروق عن عائشة قالت رأيتني على تل كأن حولي بقرا تنحر‬
‫فقال مسروق إن استطعت أن ال تكوني أنت هي فافعلي قال فابتليت بذلك رحمها الله‬

Abū Muʿāwiyah reported to us from al-Aʿmash, from Shaqīq, from Masrūq,

from ʿĀ’ishah that she said, “I saw myself on a hill and it was as if cattle
were being slaughtered around me.”

Masrūq said, “If you are able to make sure that it is not you, then do so.”

He says, “She was tested with this, may Allah E shower His mercy
upon her.” 1

This narration has no mention of Sayyidah ʿĀ’ishah cursing Sayyidunā ʿAmr

L. Following this, the addition in al-Ḥākim’s narration is shādh because Jarīr
contradicts Abū Muʿāwiyah Muḥammad ibn Khāzim and Abū Muʿāwiyah is more
reliable than Jarīr ibn ʿAbd al-Ḥamīd in the aḥādīth they narrate from al-Aʿmash.

Yaḥyā ibn Maʿīn says,

‫أبو معاوية أثبت من جرير في األعمش‬

Abū Muʿāwiyah is more reliable than Jarīr when reporting from al-
Aʿmash.2

In fact, Jarīr himself says:

1  Muṣannaf ibn Abī Shaybah vol. 11 pg. 77.

2  Al-Jarḥ wa al-Taʿdīl of Ibn Abī Ḥātim vol. 7 pg. 247.

284
 ‫كنا نخرج من عند األعمش فال يكون أحفظ منا لحديثه من أبي معاوية‬

We would leave the gathering of al-Aʿmash. None of us would retain his

aḥādīth better than Abū Muʿāwiyah.1

Secondly, it is in polarity to what has been transmitted from her and in contrast to
her recognised personality. She would overlook and pardon those who wronged
her and prohibit others from dealing spitefully with them. The following narration
Hishām reports from his father supports this:

‫أن حسان بن ثابت كان ممن كثر على عائشة فسببته فقالت يا ابن أختي دعه فإنه كان ينافح عن رسول الله‬
‫صلى الله عليه و سلم‬

Ḥassān ibn Thābit was one of those who spoke against ʿĀ’ishah so I cussed
him. But ʿĀ’ishah advised, “O my nephew! Leave him since he would defend
Rasūlullāh H.”2

1  Tadhkirat al-Ḥuffāẓ vol. 1 pg. 215.

2   Ṣaḥīḥ al-Bukhārī Ḥadīth: 3531; Ṣaḥīḥ Muslim Ḥadīth: 2488.

285
286
 The Incident of Jamal and the Misconceptions of the Rawāfiḍ

The stance of the Ahl al-Sunnah wa al-Jamāʿah regarding the

differences of the Ṣaḥābah

Prior to getting into the discussion of Jamal, it is appropriate to concisely mention

the belief of the Ahl al-Sunnah wa al-Jamāʿah regarding the conflicts between the
Ṣaḥābah M. This is so that a Muslim is not entrapped from where he never
imagined into studying the books of history in order to gain information of these
trials which will ultimately result in him having reservations for the Ṣaḥābah
M. This will be the result especially considering that majority of the books of

history have gathered authentic as well as unauthentic narrations, and very few
historians pay attention to analysing and scrutinising reports.

Abū Bakr al-Marrūdhī1 narrates:

‫سمعت أبا عبد الله يعني أحمد بن حنبل يقول إن قوما يكتبون هذه األحاديث الرديئة في أصحاب رسول‬
‫الله صلى الله عليه و سلم و قد حكوا عنك أنك قلت أنا ال أنكر أن يكون صاحب حديث يكتب هذه‬
‫األحاديث يعرفه فغضب و أنكره إنكارا شديدا و قال باطل معاذ الله أنا ال أنكر هذا لو كان هذا في أفناء‬
‫الناس ألنكرته كيف في أصحاب محمد صلى الله عليه و سلم و قال أنا لم أكتب هذه األحاديث قلت ألبي‬
‫عبد الله فمن عرفته يكتب هذه األحاديث الرديئة و يجمعها أيهجر قال نعم يستأهل صاحب هذه األحاديث‬
‫الرديئة الرجم و قال أبو عبد الله جاءني عبد الرحمن بن صالح فقلت له تحدث بهذه األحاديث فجعل‬
‫يقول قد حدث بها فالن و حدث بها فالن و أنا أرفق به و هو يحتج فرأيته بعد فأعرضت عنه و لم أكلمه‬

I heard Abū ʿAbd Allah – i.e. Aḥmad ibn Ḥambal – saying, “Some people
record these nasty reports about the Companions of Rasūlullāh H.”

They quote from you that you said, ‘I do not disallow an author of ḥadīth
writing aḥādīth he knows of.”

1  Aḥmad ibn Muḥammad ibn al-Ḥajjāj, Abū Bakr al-Marrūdhī, the Shaykh al-Islam. He was an Imām
in the Sunnah and an ardent follower of the same. He was also among the most reputable students of
Imām Aḥmad and was responsible for closing the latter’s eyes and giving him ghusl upon his demise.
One of his works is: Ikhbār al-Shuyūkh wa Akhlāqihim. He passed away in the year 275 A.H. (Ṭabaqāt al-
Ḥanābilah of Ibn Abī Yaʿlā vol. 1 pg. 56; Siyar Aʿlām al-Nubalā’ vol. 13 pg. 173)

287
 He became angry and vehemently rejected it. He said, “Bunkum. May Allah
forbid! I do not reject this? Had this been humiliating to common people, I
would have disallowed it. What about when dealing with the Companions
of Rasūlullāh H?”

He said, “I do not write these aḥādīth.”

I said to Abū ʿAbd Allah, “If you know someone who records and gathers
these offensive reports, would he be boycotted.”

“Yes,” he replied, “people who narrate these offensive reports are deserving
of being stoned.”

Abū ʿAbd Allah said, “ʿAbd al-Raḥmān ibn Ṣāliḥ came to me. I questioned
him, ‘You narrate these aḥādīth?’

He began saying in defense, ‘So and so, and so and so narrate them. I treat
them gently and they are worthy of being cited as proof.’

I saw him some time later. I ignored him and did not speak to him.”1

Ibn Taymiyyah has many beneficial scattered bits of information in this regard.
We will overlook some of them, to obviate prolongation, and quote only those
which deal specifically with Sayyidah ʿĀ’ishah J. He says:

‫و نعتقد أن ما شجر بين أصحاب رسول الله صلى الله عليه و سلم أمرهم إلى الله و نترحم على عائشة‬
‫و نترضى عليها‬

We believe that what occurred between the Ṣaḥābah of Rasūlullāh H;

their matter lies with Allah. We will seek Allah’s mercy and His pleasure
for ʿĀ’ishah.2

1  Al-Sunnah of al-Khallāl vol. 3 pg. 501

2  Al-Fatwā al-Ḥamawiyyah of Ibn Taymiyyah 448; Majmūʿ al-Fatāwā vol. 5 pg. 78; al-Fatāwā al-Kubrā vol.
6 pg. 658, vol. 3 pg. 445

288
Allow me to quote two profound statements which were located in unlikely
places. The first statement is of Imām al-Zāhid Abū al-Muẓaffar al-Khuzāʿī1. Ibn
al-Mustawfī al-Irbilī2 recalls:

‫أردت أن أسمع عليه كتاب مقتل عثمان رضي الله عنه البن أبي الدنيا فأبى علي و قال لو رأيناه ما رويناه‬

I wanted to read the book Maqtal ʿUthmān (the murder of ʿUthmān) of Ibn
Abī al-Dunyā to him. He refused and remarked, “Had we seen it, we would
not have transmitted it.”3

The second one belongs to Ibn Taymiyyah’s contemporary Ibn Daqīq al-ʿĪd4. He
comments:

‫ما نقل فيما شجر بينهم و اختلفوا فيه فمنه ما هو باطل و كذب فال يلتفت إليه و ما كان صحيحا أولناه على‬
‫أحسن التأويالت و طلبنا له أجود المخارج ألن الثناء عليهم من الله سابق و ما نقل عنهم محتمل التأويل‬
‫و المشكوك ال يبطل المعلوم‬

With regards to what has been narrated regarding their conflicts and
differences; those reports that are fallacious and false should not be

1  Al-Mubārak ibn Ṭāhir ibn al-Mubārak, Abū al-Muẓaffar al-Khuzāʿī al-Baghdādī, the Ṣūfī (mystic)
and Muqri’ (teacher of Qur’ān). He was born in 533 A.H. He was ascetic, scrupulous, and an ardent
worshipper, who dedicated himself to teaching the Qur’ān. He was a Shāfiʿī and disliked personal
opinions and qiyās (analogy). He heard plenty of aḥādīth with investigation and verification. He
passed away in 600 A.H. (Tārīkh Irbil of Ibn al-Mustawfī vol. 1 pg. 41; Tārīkh al-Islām vol. 42 pg. 482)
2  Al-Mubārak ibn Aḥmad ibn al-Mubārak, Abū al-Barakāt al-Irbilī, the ʿAllāmah and Muḥaddith. Born
in the year 563 A.H., he mastered the sciences of literature, poetry, and Arab history. He was very
religious in his worship and proficient in calculating the account books of the Islamic treasury. He
also assumed responsibility over Irbil for a while. Among his books is: Tārīkh Irbil. He passed away in
637 A.H. (Siyar Aʿlām al-Nubalā’ vol. 23 pg. 49; al-Aʿlām vol. 5 pg. 269)
3  Tārīkh Irbil vol. 1 pg. 44
4  Muḥammad ibn ʿAlī ibn Wahb, Abū al-Fatḥ al-Qushayrī, Ibn Daqīq al-ʿĪd, the Imām, Faqīh, Muḥaddith,
and Shaykh al-Islam. He was born in 625 A.H. and passed away in 702 A.H. He is reckoned among the
intellectuals of his time. He possessed extensive knowledge and piety. He assumed the post of judge in
Egypt as well. Some of his works are: al-Iqtirāḥ and Sharḥ ʿUmdat al-Aḥkām. (Ṭabaqāt al-Shāfiʿiyyah vol. 2
pg. 225; Shadharāt al-Dhahab vol. 6 pg. 5)

289
 considered while the ṣaḥīḥ (authentic) reports should be given suitable
interpretations and explained in appropriate ways. This is because Allah
E has already praised them and what has been reported about
them is subject to interpretation. The doubtful cannot overshadow the
confirmed.1

His statement resembles the statement of Ḥabr al-Ummah (the scholar of the
ummah) Sayyidunā Ibn ʿAbbās L who warned:

‫ال تسبوا أصحاب محمد صلى الله عليه و سلم فإن الله عز و جل قد أمر باالستغفار لهم و هو يعلم أنهم‬
‫سيقتتلون‬

Do not revile the Companions of Muḥammad H as certainly Allah –

the Mighty and Majestic – has commanded that forgiveness be sought for
them although He had full knowledge that they will soon wrangle.2

There are some principles in this regard which the Ahl al-Sunnah wa al-Jamāʿah
unanimously agree upon. Only people of innovation and prisoners of their own
desires do not concur with them. Some of these principles are:

1. Having good thoughts about the Ṣaḥābah of Nabī H especially those

who have been guaranteed Jannah and Rasūlullāh H passed away
while being pleased with them. Undoubtedly, Sayyidunā ʿAlī, ʿĀ’ishah,
Ṭalḥah, and Zubayr M are among them.

2. We do not believe in the infallibility of the Ṣaḥābah M. It is possible for

them to commit major sins, let alone minor ones and leave alone erring in
ijtihād for which they will be rewarded.

3. We regard reviling the Ṣaḥābah M as forbidden and consider it a major

sin. Criticising their integrity is criticising Rasūlullāh H who has

1  Tashnīf al-Masāmiʿ of al-Zarkashī vol. 4 pg. 842

2  Al-Ḥujjah fī Bayān al-Maḥajjah of Abū al-Qāsim al-Aṣbahānī vol. 2 pg. 395. Ibn Taymiyyah categorised
its isnād as ṣaḥīḥ in Minhāj al-Sunnah vol. 2 pg. 22.

290
 awarded them the glad tidings of Jannah. This is also casting suspicions
on the pristine dīn which has been transmitted to us via them. Rasūlullāh
H alerted Sayyidunā Khālid ibn al-Walīd M after he cussed
Sayyidunā ʿAbd al-Raḥmān ibn ʿAwf I – one of the al-Sābiqīn al-Awwalīn
(first forerunners):

‫ال تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم و ال نصيفه‬

Do not abuse my companions. If any of you had to spend gold equivalent to

mount Uḥud, it would not reach their mudd, not even half of it.1

When this was told to the unsheathed Sword of Allah, upon whose hands
Allah assisted the dīn and who is a Companion of Nabī H, then what
about those who have no worth in front of Sayyidunā Khālid I and are
not counted among the Ṣaḥābah M. Just as it is forbidden for a junior
Ṣaḥābī to abuse a senior one, it is far more dangerous for someone ranking
lower than the Ṣaḥābah M to point a finger at them.

4. Desisting from delving deeply into the Ṣaḥābah’s M controversies.

We view the Ṣaḥābah M in this regard to be either a mujtahid who is
correct thus worthy of double reward, or one who erred and is deserving
of a single reward.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3673; Ṣaḥīḥ Muslim Ḥadīth: 222 – the narration of Sayyidunā Abū Saʿīd al-
Khudrī I.

291
 The Incident of Jamal

Sayyidunā ʿUthmān I was martyred on Friday, the 18th of Dhū al-Ḥijjah 53

A.H. according to well-known reports. The people, among whom is our Mother,
ʿĀ’ishah J, came to know of his martyrdom and that people gathered to give
bayʿah to Sayyidunā ʿAlī I. She entered into what the people entered into and
ordered others to give bayʿah to him. However, the hearts were painfully affected
by the martyrdom of the pure and righteous Abū ʿAbd Allah Dhū al-Nūrayn at the
hands of a sinful group who instilled fear into the people’s hearts and murdered
Amīr al-Mu’minīn.

A group of the noble Ṣaḥābah M rose to pledge allegiance to Sayyidunā ʿAlī

I and requested him to enforce qiṣāṣ on the murderers of Sayyidunā ʿUthmān
I. The latter requested them to proceed unhurriedly and to adopt patience
since the criminals had strength and had mixed with the common folk. Moreover,
they had tribes behind them who defended and supported them, and would
protest against qiṣāṣ. Therefore, it was necessary to strengthen their affair and
consolidate the pillars of khilāfah so that the qiṣāṣ may be implemented and civil
strife may not rear its ugly head again. Accordingly, Sayyidunā Ibn ʿAbbās L
feared that these criminals might treat Sayyidunā ʿAlī I cruelly so he advised
him not to take bayʿah from the people in the Masjid but rather to choose another
venue. However, the latter declined the advice and insisted on the Masjid.1

Days went by until four months had elapsed after the martyrdom of Sayyidunā
ʿUthmān I but no qiṣāṣ had yet been taken from his murderers. The Ṣaḥābah
M differed in their ijtihād and Sayyidunā ʿAlī I was the closest to the truth.

Nevertheless, Allah decreed that conflict takes place and things become chaotic.
This led to the Saba’iyyah and people harbouring rancour in their hearts to spit
their venom at the Ṣaḥābah in order to cause anarchy between the two groups.
Consequently, they provoked the people and triggered the army; and history
unfolded.

1  Tārīkh al-Ṭabarī vol. 4 pg. 427.

292
The assemblies summoned each other to avenge the blood of Sayyidunā ʿUthmān
I. Umm al-Mu’minīn ʿĀ’ishah J made ijtihād and decided to leave, in
conformity to Allah’s E statement:

ِ ‫ف َأ ْو إِ ْصلاَ ٍح َب ْي َن الن‬
‫َّاسۚ َو َم ْن َي ْف َع ْل ٰذلِ َك‬ ٍ ‫لاَّ َخ ْي َر ِفي َكثِ ْي ٍر ِّم ْن ن َّْج َو ُاه ْم إِلاَّ َم ْن َأ َم َر بِ َصدَ َق ٍة َأ ْو َم ْع ُر ْو‬

‫ات ال ّٰل ِه َف َس ْو َف ُنؤْ تِ ْي ِه َأ ْج ًرا َع ِظ ْي ًما‬

ِ ‫ا ْبتِ َغآ َء َم ْر َض‬

No good is there in much of their private conversation, except for those who enjoin
charity or that which is right or conciliation between people. And whoever does
that seeking means to the approval of Allah - then We are going to give him a great
reward.1

She felt it appropriate to rise for this cause due to her status and superiority in
the hearts of the believers, especially when the command to remain at home is
not in polarity to striving for goodness and fulfilment of a need. What goodness
and need could be greater than striving to create unity between the two groups?
At the same time, accepting the khilāfah of Sayyidunā ʿAlī I without rebelling
against him nor breaking her pledge to him?

Imām Ibn Baṭṭāl2 comments on the stance of Sayyidunā Abū Bakrah3 I in his
narration:

‫لن يفلح قوم ولوا أمرهم امرأة‬

A nation that hands its affairs over to a woman will never succeed.

1  Sūrah al-Nisā’: 114.

2  ʿAlī ibn Khalf ibn ʿAbd al-Malik, Abū al-Ḥasan al-Qurṭubī, the ʿAllāmah. He was among the senior
scholars of the Mālikiyyah and among the men of knowledge and recognition. He committed himself
wholly to the acquisition and study of aḥādīth. He became judge of Ḥiṣn Lawraqah in Spain. He
authored Sharḥ al-Bukhārī and passed away in 449 A.H. (Siyar Aʿlām al-Nubalā’ vol. 18 pg. 47; Shadharāt
al-Dhahab vol. 3 pg. 282)
3  Nafīʿ ibn al-Ḥārith ibn Kaldah, Abū Bakrah al-Thaqafī, the freed slave of Rasūlullāh H. He
detached and isolated himself in the Battle of Jamal and did not participate on any side. He passed
away in 51 A.H. – or 52 A.H. (al-Istīʿāb vol. 1 pg. 484; al-Iṣābah vol. 6 pg. 467)

293
He explains:

‫و أما حديث أبي بكرة فإن في ظاهره توهية لرأي عائشة في الخروج قال المهلب و ليس كذلك ألن‬
‫المعروف من مذهب أبي بكرة أنه كان على رأي عائشة و على الخروج معها و لم يكن خروجها على نية‬
‫القتال و إنما قيل لها اخرجي لتصلحي بين الناس فإنك أمهم و لم يعقوك بقتال فخرجت لذلك و كان نية‬
‫بعض أصحابها إن ثبت لهم البغي أن يقاتلوا التي تبغي و كان منهم أبو بكرة و لم يرجع عن هذا الرأي أصال‬

Apparently, the ḥadīth of Abū Bakrah weakens the stance of ʿĀ’ishah in

setting out. Al-Muhallab explains, “However this is not the case because
it is common knowledge that Abū Bakrah held the same stance as ʿĀ’ishah
and set out with her. However, her journey was not with the intention to
fight. On the contrary, she was told, ‘Set out to build bridges between the
people as you are their Mother and they will not disobey you by fighting.’
Accordingly, she travelled for this. The intention of some of her companions
was to fight those who rebelled. And Abū Bakrah was one of them. He did
not retract from the stance at all.

He then explains:

‫و ليس في اإلسالم أحد يقول إن عائشة دعت إلى أمير معها و ال عارضت عليا في الخالفة و ال نازعته‬
‫ألخذ اإلمارة و إنما أنكرت عليه منعه من قتلة عثمان و تركهم دون أن يأخذ منهم حدود الله و دون أن‬
‫يقتص لعثمان منهم ال غير ذلك ألخ كالمه رحمه الله‬

No Muslim claims that ʿĀ’ishah campaigned for any Amīr with her
or opposed ʿAlī with regards to the khilāfah or contested with him
to undertake leadership. She only objected to him for defending the
murderers of ʿUthmān and leaving them without enforcing the ḥudūd
(legal punishments) of Allah upon them nor taking qiṣāṣ from them;
nothing else.1

Notwithstanding her noble objective and blessed intention, she recited to Allah
do we belong and to Him is our return when she reached the water of Ḥaw’ab2 and

1  Sharḥ Ṣaḥīḥ al-Bukhārī vol. 10 pg. 51.

2  Al-Ḥaw’ab: a station between Makkah and Baṣrah. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 1 pg. 456)

294
intended to return, in order to keep safe and distance herself from all matters,
apprehending that something distasteful might occur.

Aḥmad in al-Musnad and al-Ḥākim in al-Mustadrak document:

‫أن عائشة رضي الله عنها لما بلغت مياه بني عامر ليال نبحت الكالب قالت أي ماء هذا قالوا ماء الحوأب‬
‫قالت ما أظنني إال راجعة إن رسول الله صلى الله عليه و سلم قال لنا كيف بإحداكن تنبح عليها كالب‬
‫الحوأب فقال لها الزبير ترجعين عسى الله عز و جل أن يصلح بك بين الناس‬

When ʿĀ’ishah J reached the springs of Banū ʿĀmir at night, the dogs
began to bark. She asked, “Which spring is this?”

“The spring of Ḥaw’ab,” they replied.

She remarked, “I feel I should return then. Indeed Rasūlullāh H told

us, ‘How will one of you react when the dogs of Ḥaw’ab bark at you?’

Zubayr told her, “Are you returning? Probably Allah – the Mighty and
Majestic – will unite the people because of you.”1

Imām Ibn Kathīr explains the actual happenings and describes the reality of what
took place:

‫و أشرف القوم على الصلح كره ذلك من كره و رضيه من رضيه و أرسلت عائشة إلى علي تعلمه أنها إنما‬
‫جاءت للصلح ففرح هؤالء و هؤالء و قام علي في الناس خطيبا فذكر الجاهلية و شقاءها و أعمالها و ذكر‬
‫اإلسالم و سعادة أهله باأللفة و الجماعة و أن الله جمعهم بعد نبيه صلى الله عليه و سلم على الخليفة أبي‬
‫بكر الصديق ثم بعده على عمر بن الخطاب ثم على عثمان ثم حدث هذا الحدث الذي جره على األمة‬
‫أقوام طلبوا الدنيا و حسدوا من أنعم الله عليه بها و على الفضيلة التي من الله بها و أرادوا رد اإلسالم و‬

1  Musnad Aḥmad vol. 6 pg. 52 Ḥadīth: 24299; Musnad Abī Yaʿlā vol. 8 pg. 282 Ḥadīth: 4868; Ṣaḥīḥ Ibn
Ḥibbān vol. 15 pg. 126 Ḥadīth: 6732; al-Mustadrak vol. 3 pg. 129. Al-Dhahabī declared its isnād as ṣaḥīḥ
in Siyar Aʿlām al-Nubalā’ vol. 2 pg. 177. Ibn Kathīr comments in al-Bidāyah wa al-Nihāyah vol. 6 pg. 217,
“Its isnād meets the standards of al-Bukhārī and Muslim.” Al-Haythamī remarks in Majmaʿ al-Zawā’id
vol. 7 pg. 237, “The narrators of Aḥmad are the narrators of Ṣaḥīḥ al-Bukhārī.” Al-Albānī says in Silsilat
al-Aḥādīth al-Ṣaḥīḥah vol. 1 pg. 847, “Its isnād is extremely authentic. His narrators are reliable and
trustworthy, and among the narrators of the six [main ḥadīth books].”

295
‫األشياء على أدبارها و الله بالغ أمره ثم قال أال إني مرتحل غدا فارتحلوا و ال يرتحل معي أحد أعان على‬
‫قتل عثمان بشيء من أمور الناس‬

‫فلما قال هذا اجتمع من رؤوسهم جماعة كاألشتر النخعي و شريح بن أوفى و عبد الله بن سبأ المعروف‬
‫بابن السوداء و غيرهم في ألفين و خمسمائة و ليس فيهم صحابي و لله الحمد فقالوا ما هذا الرأي و علي‬
‫والله أعلم بكتاب الله ممن يطلب قتلة عثمان و أقرب إلى العمل بذلك و قد قال ما سمعتم غدا يجمع‬
‫عليكم الناس و إنما يريد القوم كلهم أنتم فكيف بكم و عددكم قليل في كثرتهم‬

‫فقال األشتر قد عرفنا رأي طلحة و الزبير فينا و أما رأي علي فلم نعرفه إال اليوم فإن كان قد اصطلح‬
‫معهم فإنما اصطلح على دمائنا فإن كان األمر هكذا ألحقنا عليا بعثمان فرضي القوم منا بالسكوت فقال‬
‫ابن السوداء بئس ما رأيت لو قتلناه قتلنا فإنا يا معشر قتلة عثمان في ألفين و خمسمائة و طلحة و الزبير و‬
‫أصحابهما في خمسة آالف و ال طاقة لكم بهم و هم إنما يريدونكم فقال علباء بن الهيثم دعوهم و ارجعوا‬
‫بنا حتى نتعلق ببعض البالد فنمتنع بها فقال ابن السوداء بئس ما قلت إذا والله كان يتخطفكم الناس ثم قال‬
‫ابن السوداء قبحه الله يا قوم إن عزكم في خلطة الناس فإذا التقى الناس فأنشبوا القتال و ال تفرغوهم للنظر‬
‫فمن أنتم معه ال يجد بدا من أن يمتنع و يشغل الله طلحة و الزبير و من معهما عما تكرهون فأبصروا الرأي‬
‫و تفرقوا عليه انتهى كالم ابن كثير‬

‫‪The people were on the verge of reconciliation. Whoever disliked it disliked‬‬

‫‪it and whoever approved of it approved of it. ʿĀ’ishah sent a message to‬‬
‫‪ʿAlī informing him that she only came for reconciliation. Thus, both sides‬‬
‫‪were pleased with this. ʿAlī stood up in front of the people to deliver an‬‬
‫‪address. He spoke about the period of ignorance, its ill fortune and actions‬‬
‫‪and then spoke about Islam and the good fortune of its adherents with‬‬
‫‪mutual love and unity. He mentioned that Allah E united them after‬‬
‫‪His Messenger‬‬ ‫‪H‬‬ ‫‪on the khilāfah of Abū Bakr al-Ṣiddīq, then upon‬‬
‫‪ʿUmar ibn al-Khaṭṭāb and thereafter upon ʿUthmān.‬‬

‫‪He said, “Thereafter, this civil strife took place which was brought upon the‬‬
‫‪ummah by people who sought worldly benefits, and harboured jealousy‬‬
‫‪for those whom Allah favoured, and the virtue Allah awarded them. They‬‬
‫‪intended to upset and reverse Islam and its affairs. However, Allah will‬‬
‫”‪accomplish His purpose.‬‬

‫‪He then announced, “Harken! Indeed I am returning tomorrow, so you‬‬

‫‪return. However, anyone who was instrumental in the murder of ʿUthmān‬‬
‫”‪in any way should not accompany me.‬‬

‫‪296‬‬
 After he announced this, a group of their leaders gathered, viz. al-Ashtar
al-Nakhaʿī, Shurayḥ ibn Awfā, ʿAbd Allah ibn Saba’ – well known as Ibn al-
Sawdā’, and others who numbered 2500. However, no Ṣaḥābī was among
them, and all praise belongs to Allah. They said, “What kind of stance is
this? By Allah, ʿAlī is more learned in the Book of Allah than those who seek
the murderers of ʿUthmān and closer to practicing upon this. He has stated
what you heard. Tomorrow, the people will gather against you and all of
them only desire you. So what will you do when you are only a handful in
front of their great numbers?”

Al-Ashtar said, “We knew Ṭalḥah and Zubayr’s stance with regards to us.
However, we only came to know of ʿAlī’s stance today. If he has united with
them, then they have only united upon our blood. If this is the matter, we
will join ʿAlī with ʿUthmān [i.e. we will kill him too.]”

The people displayed their happiness at this by remaining silent.

Ibn al-Sawdā’ said, “Your opinion is flawed. If we assassinate him, we will

be killed. O group of the murderers of ʿUthmān, we are only 2500 in number
while Ṭalḥah, Zubayr, and their comrades are 5000 in number. We do not
have the power to combat them. And they only intend you.”

ʿIlbā’ ibn al-Haytham spoke, “Leave them and return with us till we settle
in some city and defend ourselves there.”

Ibn al-Sawdā’ commented, “Your view is erroneous. Then, by Allah, people

will snatch you.”

Ibn al-Sawdā’ – May Allah disfigure him – then proffered, “O people, your
honour lies in your mingling with the people. When you join them, ignite
the flames of war and do not allow them to evaluate the situation. Whoever
you join will be compelled to defend you. Meanwhile, Allah will occupy
Ṭalḥah and Zubayr and their comrades from what you dislike.”

They thus settled on this view and dispersed.1

1  Al-Bidāyah wa al-Nihāyah vol. 10 pg. 450.

297
He says at another juncture:

‫و بات الناس بخير ليلة و بات قتلة عثمان بشر ليلة و باتوا يتشاورون و أجمعوا على أن يثيروا الحرب من‬
‫الغلس فنهضوا من قبل طلوع الفجر و هم قريب من ألفي رجل فانصرف كل فريق إلى قراباتهم فهجموا‬
‫عليهم بالسيوف فثار كل طائفة إلى قومهم ليمنعوهم و قام الناس من منامهم إلى السالح فقالوا ما هذا قالوا‬
‫طرقنا أهل الكوفة ليال و بيتونا و غدروا بنا و ظنوا أن هذا عن مأل من أصحاب علي فبلغ األمر عليا فقال ما‬
‫للناس فقالوا بيتنا أهل البصرة فثار كل فريق إلى سالحهم و لبسوا الألمة و ركبوا الخيول و ال يشعر أحد‬
‫منهم بما وقع األمر عليه في نفس األمر و كان أمر الله قدرا مقدورا فنشبت الحرب و تواقف الفريقان و قد‬
‫اجتمع مع علي عشرون ألفا و التف على عائشة و من معها نحو من ثالثين ألفا و قامت الحرب على ساق‬
‫و تبارز الفرسان و جالت الشجعان فإنا لله و إنا إليه راجعون و السبئية أصحاب ابن السوداء قبحه الله ال‬
‫يفترون عن القتل و منادي علي ينادي أال كفوا أال كفوا فال يسمع أحد و جاء كعب بن سور قاضي البصرة‬
‫فقال يا أم المؤمنين أدركي الناس لعل الله أن يصلح بك بين الناس فجلست في هودجها فوق بعيرها و‬
‫ستروا الهودج بالدروع و جاءت فوقفت بحيث تنظر إلى الناس في معركتهم‬

The Muslims experienced their best night while the murderers of ʿUthmān
experienced their worst night. They spent the night discussing and finally
decided to commence the war just before dawn1. They rose just before
dawn and were approximately 2000 in number. Each group went to their
relatives and assaulted them with swords which led to everyone jumping
up to defend his people. People woke up from their sleep and took their
weapons and franticly asked, “What is happening?”

“The people of Kūfah attacked us at night,” they replied, “They launched a

night attack on us and deceived us.”

They thought that this was from a group of ʿAlī’s army. The news reached
ʿAlī who said surprisingly, “What is the matter with the people?”

They said, “The people of Baṣrah attacked us at night.”

Thus every group took their weapons, wore their armour,2 and mounted
their horses. No one was aware of what actually happened. And the decree

1  Al-Ghalas: The darkness of the last portion of the night when it mixes with the light of dawn. (al-
Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 3 pg. 377)
2  Al-La’mah: armour. It is said: weapons. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 4 pg. 220)

298
 of Allah came to pass. Thus, the war started and the two armies met in
battle. The army of ʿAlī consisted of 20000 while the supporters of ʿĀ’ishah
numbered 30000. The flames of war raged fiercely. The knights contested
and the brave men advanced. To Allah do we belong and to Him is our
return.

The Saba’iyyah – the supporters of Ibn al-Sawdā’ (May Allah disfigure

him – did not cease to fight. ʿAlī’s announcer announced, “Harken, stop!
Harken, stop!” However, no one listened.

The judge of Baṣrah Kaʿb ibn Sawr approached and said, “O mother of the
believers! Save the people. Probably Allah will unite them at your hands.”

She thus sat in her carriage on top of her camel. They veiled the carriage
with coats of mail. She then advanced and stopped where she could view
the battle.1

This proves that this wicked group instigated the war and were the source of
anarchy. They caused hostility between the two believing armies and incited the
people to fighting a battle they were forced to and did not choose.

It was nothing but diversity of ijtihād between the armies of Sayyidah ʿĀ’ishah
and Sayyidunā ʿAlī I. And both were upon goodness. None of them intended
harm for his brother and in their forefront were our mother Sayyidah ʿĀ’ishah
and Sayyidunā ʿAlī I.

Ibn Kathīr V further explains:

‫و قد قتل مع هذا بشر كثيرا جدا حتى جعل علي يقول البنه الحسن يا بني ليت أباك مات قبل هذا اليوم‬
‫بعشرين سنة فقال له يا أبه قد كنت أنهاك عن هذا و عن قيس بن عباد قال قال علي يوم الجمل يا حسن يا‬
‫حسن ليت أباك مات منذ عشرين سنة فقال له يا أبه قد كنت أنهاك عن هذا قال يا بني إني لم أر أن األمر‬
‫يبلغ هذا و قال مبارك بن فضالة عن الحسن عن أبي بكرة لما اشتد القتال يوم الجمل و رأى علي الرءوس‬
‫تندر أخذ علي ابنه الحسن فضمه إلى صدره ثم قال إنا لله يا حسن أي خير يرجى بعد هذا‬

1  Al-Bidāyah wa al-Nihāyah vol. 10 pg. 455.

299
 A very large number of people were killed to the extent that Sayyidunā ʿAlī
began telling his son, Ḥasan, “O my beloved son, if only your father had
died twenty years before this day.”

Ḥasan replied, “O my beloved father, I warned you about this.”

Qays ibn ʿAbbād narrates, “ʿAlī said on the Day of Jamal, ‘O Ḥasan, O Ḥasan,
If only your father died twenty years back.’

‘O my beloved father,’ replied Ḥasan, ‘I warned you about this.’

ʿAlī explained, ‘O my beloved son, I never thought that matters would

reach this ebb.’

Mubārak ibn Faḍālah relates from Ḥasan from Abū Bakrah I, “When the
battle raged on the Day of Jamal and ʿAlī saw heads being severed1, he took
his son Ḥasan and held him to his chest. He then said, “To Allah do we
belong, O Ḥasan! What goodness can be hoped for after this?”2,3

After the battle, Sayyidah ʿĀ’ishah J began asking about those Muslims of her
supporters who were killed and those of ʿAlī’s army who were slain. Whenever
anyone’s name was mentioned to her, she sought Allah’s mercy for the person
and supplicated for him.4

Ibn Sīrīn reports:

‫دخل خالد بن الواشمة على عائشة بعد الجمل فقالت ما فعل فالن تعني طلحة قال قتل يا أم المؤمنين قالت‬
‫إنا لله و إنا إليه راجعون يرحمه الله ما فعل فالن قال قتل قال فرجعت أيضا و قالت يرحمه الله و إنا لله‬
‫على زيد و أصحاب زيد يعني زيد بن صوحان قالت و قتل زيد قال قلت نعم قالت إنا لله و إنا إليه راجعون‬
‫يرحمه الله قال قلت يا أم المؤمنين هذا من جند و هذا من جند ترحمين عليهم جميعا والله ال يجتمعون‬
‫أبدا قالت أو ال تدري رحمة الله واسعة و هو على كل شيء قدير‬

1  Tundar: Nadara al-shay’ yanduru: to fall. (Lisān al-ʿArab vol. 5 pg. 199)
2  Al-ʿAzlah of al-Khaṭṭābī pg. 14.
3  Al-Bidāyah wa al-Nihāyah vol. 10 pg. 456 with variations.
4  Ibid pg. 471.

300
 Khālid ibn al-Wāshimah entered the presence of ʿĀ’ishah after the Battle
of Jamal.

She asked, “What happened to him, i.e. Ṭalḥah?”

“He was killed, O Mother of the Believers,” he replied.

She recited, “To Allah do we belong and to Him is our return. May Allah
have mercy on him.”

She asked, “What happened to so and so?”

“He was slain,” he replied.

She recited to Allah do we belong and to Him is our return again and said,
“May Allah have mercy on him.”

He said, “And to Allah do we belong upon Zayd and Zayd’s companions i.e.
Zayd ibn Ṣūḥān.”

“Was Zayd martyred,” she asked.

He replied in the affirmative.

She recited, “To Allah do we belong and to Him is our return. May Allah
have mercy on him.”

He objected surprisingly, “O Mother of the believers, he belongs to one

army while the other belongs to another, and you are seeking mercy for
them all. By Allah, they can never ever unite!”

“Do you not know,” she responded, “the Mercy of Allah is vast and He has
absolute power over everything.”1

Sayyidah ʿĀ’ishah J deeply regretted leaving and deemed that it was best for
her not to have done so.

1  Muṣannaf ʿAbd al-Razzāq vol. 11 pg. 289.

301
Ibn Taymiyyah affirms:

‫و كذلك عائشة رضي الله عنها ندمت على مسيرها إلى البصرة و كانت إذا ذكرته تبكي حتى تبل خمارها‬

Similarly, ʿĀ’ishah regretted travelling to Baṣrah. When she would recall it,
she would cry until her scarf would become soaked with tears.1

Abū ʿAbd Allah al-Dhahabī clarifies:

‫و ال ريب أن عائشة ندمت ندامة كلية على مسيرها إلى البصرة و حضورها يوم الجمل و ما ظنت أن األمر‬
‫يبلغ ما بلغ‬

Undoubtedly, ʿĀ’ishah deeply regretted her journey to Baṣrah and her

presence in the Battle of Jamal. She never imagined that matters would
reach this level.2

Our Mother would recall this and speak about it expressing her remorse over
what transpired. She would say:

‫وددت أني كنت غصنا رطبا و لم أسر مسيري هذا‬

I wish I were a fresh branch and did not undertake this journey.3

She also said:

‫ألن أكون جلست عن مسيري كان أحب إلي من أن يكون لي عشرة من رسول الله مثل ولد الحارث بن هشام‬

Not embarking on that journey would be more pleasing to me than

having ten children from Rasūlullāh H like the children of Ḥārith ibn
Hishām.4

1  Minhāj al-Sunnah al-Nabawiyyah vol. 6 pg. 208.

2  Siyar Aʿlām al-Nubalā’ vol. 2 pg. 177.
3  Muṣannaf ibn Abī Shaybah Ḥadīth: 38973.
4  Ibid Ḥadīth: 38966.

302
She said prior to her demise:

‫إني أحدثت بعد رسول الله صلى الله عليه وسلم حدثا ادفنوني مع أزواجه‬

I did something after Rasūlullāh H. So bury me with his wives.

She was thus buried in al-Baqīʿ, may Allah be pleased with her.

Imām al-Dhahabī writes a footnote on this saying:

‫قلت تعني بالحدث مسيرها يوم الجمل فإنها ندمت ندامة كلية و تابت من ذلك على أنها ما فعلت ذلك‬
‫إال متأولة قاصدة للخير كما اجتهد طلحة بن عبيد الله و الزبير بن العوام و جماعة من الكبار رضي الله‬
‫عن الجميع‬

She meant by this her journey on the Day of Jamal which she regretted
sincerely and repented from despite her carrying this out only after
interpreting it suitably and intending good. Just as Ṭalḥah ibn ʿUbayd
Allah, Zubayr ibn al-ʿAwwām, and a group of senior Ṣaḥābah made ijtihād.
May Allah be pleased with them all.1

She also scolded Sayyidunā Ibn ʿUmar L for not preventing her from setting
out. Ibn Abī ʿAtīq reports:

‫قالت عائشة إذا مر ابن عمر فأرونيه فلما مر قيل لها هذا ابن عمر قالت يا أبا عبد الرحمن ما منعك أن‬
‫تنهاني عن مسيري قال رأيت رجال قد غلب عليك و ظننت أنك ال تخالفينه يعني ابن الزبير قالت أما إنك‬
‫لو نهيتني ما خرجت تعني مسيرها في فتنة يوم الجمل‬

ʿĀ’ishah said, “When Ibn ʿUmar passes, then show me him.”

When he passed, she was told that Ibn ʿUmar was present. She said, “O
Abū ʿAbd al-Raḥmān, what stopped you from preventing me from this
journey?”

1  Siyar Aʿlām al-Nubalā’ vol. 2 pg. 193.

303
 He submitted, “I saw that a man overpowered you and felt that you will not
oppose him, i.e. referring to Ibn Zubayr.”

She said, “Listen up! Had you prevented me, I would not have set out,”
meaning her journey in the fitnah of Jamal.1

She would console herself by maintaining that what transpired was the decree of
Allah E. When she was asked about her journey, she would say:

‫كان قدرا‬

It was destiny.2

This resembles Sayyidunā Ādam’s S practice when he presented qadr (destiny)

in response to Sayyidunā Mūsā’s S enquiry. Nabī H informed us that
the former beat the latter by this response.

Furthermore, this is in conformity to Rasūlullāh’s H command:

‫و إن أصابك شيء فال تقل لو أني فعلت كان كذا و كذا و لكن قل قدر الله و ما شاء فعل فإن لو تفتح عمل‬
‫الشيطان‬

If anything adverse befalls you, then do not say, “If only I had done that
then so and so would have happened.” However, say, “Allah decreed it. And
He does as He pleases.” For indeed it opens the action of shayṭān.3

This is the accurate picture of our Mother which the enemy wishes to disfigure.
They wish to blame her for something she is innocent of. She only set out after
making ijtihād and ta’wīl (interpretation). Hence, her ijtihād is a forgiven error.
In fact, a rewardable deduction.

1  Tārīkh al-Islām vol. 4 pg. 246.

2  Al-Zuhd of Imām Aḥmad Ḥadīth: 165.
3  Ṣaḥīḥ Muslim Ḥadīth: 2664; Sunan Ibn Mājah Ḥadīth: 79; Musnad Aḥmad Ḥadīth: 8573.

304
‫‪Sayyidunā ʿAlī I was aware of this and he honoured her and understood her‬‬
‫‪value. He implemented Nabī’s H request regarding her.‬‬

‫فقد قال النبي صلى الله عليه و سلم لعلي إنه سيكون بينك و بين عائشة أمر قال أنا يا رسول الله قال نعم‬
‫قال أنا قال نعم قال فأنا أشقاهم يا رسول الله قال ال و لكن إذا كان ذلك فارددها إلى مأمنها‬

‫‪Nabī H apprised ʿAlī, “Soon there will be a conflict between you and‬‬
‫”‪ʿĀ’ishah.‬‬

‫”?‪ʿAlī asked, “Me, O messenger of Allah‬‬

‫‪“Yes,” he replied.‬‬

‫”?‪He confirmed, “Me‬‬

‫‪“Yes,” he replied.‬‬

‫”‪He sighed, “Then I am the worst of people, O Messenger of Allah.‬‬

‫‪“No,” Rasūlullāh H explained, “however, when it occurs, then return‬‬

‫‪her to her sanctuary.”1‬‬

‫‪Abū al-Fidā’ Ibn Kathīr reports:‬‬

‫و لما أرادت أم المؤمنين عائشة الخروج من البصرة بعث إليها علي رضي الله عنه بكل ما ينبغي من مركب‬
‫و زاد و متاع و غير ذلك و أذن لمن نجا ممن جاء في جيشها أن يرجع معها إال أن يحب المقام و اختار لها‬
‫أربعين امرأة من نساء أهل البصرة المعروفات و سير معها أخاها محمد بن أبي بكر فلما كان اليوم الذي‬
‫ارتحلت فيه جاء علي فوقف على الباب و حضر الناس معه و خرجت من الدار في الهودج فودعت الناس‬
‫و دعت لهم و قالت يا بني ال يعتب بعضنا على بعض إنه والله ما كان بيني و بين علي في القدم إال ما يكون‬
‫بين المرأة و أحمائها و إنه على معتبتي لمن األخيار فقال علي صدقت والله ما كان بيني و بينها إال ذاك و‬
‫إنها لزوجة نبيكم صلى الله عليه و سلم في الدنيا و اآلخرة و سار علي معها مودعا و مشيعا أمياال و سرح‬
‫بنيه معها بقية ذلك اليوم و كان يوم السبت مستهل رجب سنة ست و ثالثين و قصدت في مسيرها ذلك إلى‬
‫مكة فأقامت بها إلى أن حجت عامها ذلك ثم رجعت إلى المدينة رضي الله عنها‬

‫‪When Umm al-Mu’minīn ʿĀishah intended to depart from Baṣrah, ʿAlī I‬‬
‫‪sent to her everything that was needed, viz. a conveyance, provisions,‬‬

‫‪1  Musnad Aḥmad Ḥadīth: 27242. Ibn Ḥajar graded its isnād as ḥasan in Fatḥ al-Bārī vol. 13 pg. 59.‬‬

‫‪305‬‬
 baggage, etc., and gave permission to those of her army who were spared
to return, except if they desired to stay. He chose 40 influential women
of Baṣrah to accompany her. He also despatched her brother Muḥammad
ibn Abī Bakr to escort her. On the day of her departure, ʿAlī I came
and halted at the door. People gathered with him. She left from the house
seated in her carriage and bid the people farewell and supplicated for
them. She explained:

“O my sons, we should not reprove each other. By Allah, what

happened between me and ʿAlī due to my arrival is nothing more
than what happens between a woman and her bosom friends.
Certainly, according to my analysis he is among the elite.”

Sayyidunā ʿAlī I confirmed: “She has spoken the truth, by Allah! What
occurred between myself and her was nothing more than this. And indeed,
she is the wife of your Nabī H in the world and the Hereafter.”

Sayyidunā ʿAlī I then proceeded with her for a few miles to see her
off and bid her farewell. He then send his sons to travel with her for the
rest of that day. It was Saturday, the 1st of Rajab 36 A.H. She journeyed to
Makkah and stayed there until she performed ḥajj that year. Thereafter,
she returned to Madīnah. May Allah be pleased with her.1

This is our beloved Mother and her noble intention to unite the Muslims. She rose
to fulfil her obligation – as demanded by her lofty personality – of uniting the
Muslims, bringing together their hearts, and unifying their call. Every believer
will recognise this who possesses a righteous heart and pure soul free from traces
of rancour. And leading the pack is none other than Sayyidunā ʿAlī I in whose
name the enemy have fabricated lies. Nevertheless, he recognised the value of his
mother, treated her in an honourable manner befitting her reputation, nobility,
and integrity, and displayed exceptional character towards her.

1  Al-Bidāyah wa al-Nihāyah vol. 10 pg. 472; al-Fitnah wa Waqʿat al-Jamal pg. 183; Tārīkh al-Ṭabarī vol. 4
pg. 544; al-Muntaẓam fī Tārīkh al-Mulūk wa al-Umam vol. 5 pg. 94; al-Kāmil vol. 2 pg. 614; Nihāyat al-Arab
vol. 20 pg. 50.

306
 Misconception: She set out to fight ʿAlī

The Rawāfiḍ claim that Sayyidah ʿĀ’ishah J set out to fight Sayyidunā ʿAlī
I oppressively and out of aggression and hostility. They substantiate their
claim with a narration they attribute to Nabī H:

‫تقاتلين عليا و أنت ظالمة له‬

You will fight ʿAlī tyrannically.

They also present another narration which al-Majlisī records in Biḥār al-Anwār
from al-Ṣādiq V from his father in the khabar al-ṭayr (incident of the bird):

‫أنه جاء علي عليه السالم مرتين فردته عائشة رضي الله عنها فلما دخل في الثالثة و أخبر النبي صلى الله‬
‫عليه و آله به قال النبي صلى الله عليه و آله أبيت إال أن يكون األمر هكذا يا حميراء ما حملك على هذا‬
‫قالت يا رسول الله اشتهيت أن يكون أبي أن يأكل من الطير فقال لها ما هو أول ضغن بينك و بين علي و قد‬
‫وقفت على ما في قلبك لعلي إن شاء الله تعالى لتقاتلينه فقالت يا رسول الله و تكون النساء يقاتلن الرجال‬
‫فقال لها يا عائشة إنك لتقاتلين عليا و يصحبك و يدعوك إلى هذا نفر من أهل بيتي و أصحابي فيحملونك‬
‫عليه و ليكونن في قتالك أمر يتحدث به األولون و اآلخرون‬

ʿAlī I came twice but ʿĀ’ishah sent him back. After he entered on the
third occasion and informed Nabī H about it, Nabī H said, “You
rejected that things turn out this way, O Ḥumayrā’! What prompted you to
act in this manner?”

She said, “O Messenger of Allah! I wanted my father to eat from the bird.”

He told her, “This is not the first rancour between you and ʿAlī. I have
discerned what your heart harbours for ʿAlī. If Allah E wills, you will
definitely fight him.”

“O Messenger of Allah,” she asked, “will women fight men?”

He confirmed, “O ʿĀ’ishah! You will definitely fight ʿAlī. And a group of my

household and companions will accompany you and call you to this and

307
 they will incite you to accomplish it. Your fighting will give birth to an
affair, the former and latter will speak about.1

Answer
1. These narrations are nothing but forgeries and fabrications of the Rawāfiḍ.
All these reports they present and falsely attribute to Rasūlullāh H
cannot be traced in any of the reliable books of aḥādīth. And they do not
have any accepted isnāds either. They are most certainly blatant lies.2

Ibn Taymiyyah says:

‫و أما الحديث الذي رواه و هو قوله لها تقاتلين عليا و أنت ظالمة له فهذا ال يعرف في شيء من كتب العلم‬
‫المعتمدة و ال له إسناد معروف و هو بالموضوعات أشبه منه باألحاديث الصحيحة بل هو كذب قطعا‬

With regards to the ḥadīth he narrates, “You will fight ʿAlī tyrannically,”
it cannot be traced in any of the reliable books of knowledge nor does it
have any accepted isnād. It resembles fabrications more than it resembles
authentic aḥādīth. In fact, it is definitely a blatant lie.3

2. The stance of Sayyidah ʿĀ’ishah and those with her which is recognised
and determined is that they set out in order to make peace, not to fight.

‫فإن عائشة رضي الله عنها لم تقاتل و لم تخرج لقتال و إنما خرجت لقصد اإلصالح بين المسلمين و ظنت‬
‫أن في خروجها مصلحة للمسلمين فلم يكن للصحابة قصد في االقتتال يوم الجمل و لكن وقع االقتتال‬
‫بغير اختيارهم فإنه لما تراسل علي و طلحة و الزبير و قصدوا االتفاق على المصلحة و أنهم إذا تمكنوا‬
‫طلبوا قتلة عثمان أهل الفتنة و كان علي غير راض بقتل عثمان و ال معينا عليه كما كان يحلف فيقول والله‬
‫ما قتلت عثمان و ال ماألت على قتله و هو الصادق البار في يمينه فخشي القتلة فحملوا على عسكر طلحة‬
‫و الزبير فظن طلحة و الزبير أن عليا حمل عليهم فحملوا دفعا عن أنفسهم فظن علي أنهم حملوا عليه‬
‫فحمل دفعا عن نفسه فوقعت الفتنة بغير اختيارهم و عائشة رضي الله عنها كانت راكبة ال قاتلت و ال أمرت‬
‫بالقتال هكذا ذكره غير واحد من أهل المعرفة باألخبار‬

1  Biḥār al-Anwār vol. 32 pg. 93; al-Iḥtijāj vol. 1 pg. 293; Madīnat al-Maʿājiz of Hāshim al-Baḥrānī vol. 1
pg. 390, 391.
2  Al-Ṣāʿiqah fī Nasf Abāṭīl wa Iftirā’āt al-Shīʿah pg. 212, 213.
3  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 316.

308
 Certainly, ʿĀ’ishah did not fight and did not set out to fight. She only
travelled to create unity between the Muslims. She believed that there was
benefit for the Muslims in her journey. The Ṣaḥābah had no intention to
fight on the Day of Jamal. However, a battle ensued without their choice.

ʿAlī and Ṭalḥah and Zubayr exchanged correspondence and intended to

unite and agreed that when they have the ability, they will demand the
murderers of ʿUthmān, the conspirators.

ʿAlī was not happy with ʿUthmān’s murder and did not assist therein. He
would swear upon oath declaring, “By Allah, I neither killed ʿUthmān nor
assisted in his murder.” And he is truthful and honest in his oath. However,
the murderers were anxious. So they attacked the army of Ṭalḥah and
Zubayr. When this happened, Ṭalḥah and Zubayr thought that ʿAlī attacked
them so they attacked back in defence. ʿAlī thought that they are attacking
him so he attacked back in defence. And this is how the fitnah occurred,
without their choice and against their wishes. This is how many scholars who
are experts in the field of aḥādīth have described the sequence of events.1

The following evidences substantiate that Sayyidah ʿĀ’ishah J set out for
reconciliation.

a. Sayyidah ʿĀ’ishah J would say herself that she journeyed for unity. Al-
Ṭabarī narrates via his isnād:

‫فخرج القعقاع حتى قدم البصرة فبدأ بعائشة رضي الله عنها فسلم عليها و قال أي أمه ما أشخصك و ما‬
‫أقدمك هذه البلدة قالت أي بني إصالح بين الناس‬

Al-Qaʿqāʿ travelled until he reached Baṣrah. He began with ʿĀ’ishah J.

He greeted her with salām and asked, “O beloved Mother, what dispatched
you and brought you to this city?”

She replied, “O my beloved son, reconciliation between people.”2

1  Ibid pg. 317; Shubuhāt Ḥawl al-Ṣaḥābah Umm al-Mu’minīn ʿĀ’ishah of Muḥammad Māl Allah pg. 14.
2  Al-Fitnah wa Waqʿat al-Jamal pg. 145; Tārīkh al-Ṭabarī vol. 4 pg. 488; al-Kāmil fī al-Tārīkh vol. 2 pg. 591.

309
b. Sayyidah ʿĀ’ishah J wrote that she only set out to create unity. Ibn
Ḥibbān narrates in his book al-Thiqāt:

‫و قدم زيد بن صوحان من عند عائشة معه كتابان من عائشة إلى أبي موسى والي الكوفة و إذا في كل كتاب‬
‫منهما بسم الله الرحمن الرحيم من عائشة أم المؤمنين إلى عبد الله بن قيس األشعري سالم عليك فإني‬
‫أحمد إليك الله الذي ال إله إال هو أما بعد فإنه قد كان من قتل عثمان ما قد علمت و قد خرجت مصلحة بين‬
‫الناس فمر من قبلك بالقرار في منازلهم و الرضا بالعافية حتى يأتيهم ما يحبون من صالح أمر المسلمين‬
‫فإن قتلة عثمان فارقوا الجماعة و أحلوا بأنفسهم البوار‬

Zayd ibn Ṣūḥān came from ʿĀ’ishah. He had two letters from ʿĀ’ishah
addressed to Abū Mūsā, the governor of Kūfah. Both of the letters contained
the following:

In the Name of Allah, the Most Beneficent Most Merciful.

From ʿĀ’ishah, Mother of the believers, to ʿAbd Allah ibn Qays al-
Ashʿarī. Peace upon you.

I praise Allah in front of you, besides whom there is no deity.

After praise, you are well aware of the murder of ʿUthmān and its
disastrous consequences. I have come to create unity between the
people. So command all of those from your side to remain at home
and to be pleased with safety until they receive the delightful news
of the unification of the matters of the Muslims. Most certainly,
the murderers of ʿUthmān have distanced themselves from the
jamāʿah thereby inviting ruin upon themselves.1

c. Sayyidah ʿĀ’ishah J reconciled. Accordingly, it appears in the books

of history:

‫كان القتال يومئذ في صدر النهار مع طلحة و الزبير فانهزم الناس و عائشة رضي الله عنها توقع الصلح‬

The battle that day raged at daybreak with Ṭalḥah and Zubayr. At the
end, the army was defeated. On the other hand, ʿĀ’ishah was designing a
compromise.2

1  Al-Thiqāt vol. 2 pg. 282.

2  Al-Fitnah wa Waqʿat al-Jamal pg. 168; Tārīkh al-Ṭabarī vol. 3 pg. 52.

310
d.
‫لما ظهر علي أي يوم الجمل جاء إلى عائشة فقال غفر الله لك قالت و لك ما أردت إال اإلصالح‬

When ʿAlī was victorious, i.e. on the Day of Jamal, he came to ʿĀ’ishah and
said, “May Allah forgive you.”

She said, “And you too. I only wanted unity.”1

It can easily be deduced from the above that Sayyidah ʿĀ’ishah J did not travel
to fight Sayyidunā ʿAlī I, nor to contest with him in the issue of khilāfah. She
only intended unity.

‫فإن عائشة رضي الله عنها لم تقاتل و لم تخرج لقتال و إنما خرجت لقصد اإلصالح بين المسلمين و ظنت‬
‫أن في خروجها مصلحة للمسلمين ثم تبين لها فيما بعد أن ترك الخروج أولى فكانت إذا ذكرت خروجها‬
‫تبكي حتى تبل خمارها‬

Certainly, ʿĀ’ishah did not fight and did not set out to fight. She only
travelled to create unity between the Muslims. She believed that there
was benefit for the Muslims in her journey. Thereafter, it became apparent
to her that not setting out was better. So whenever she would recall her
journey, she would weep until her scarf would become wet.2

Ibn Ḥazm clarifies:

‫و أما أم المؤمنين و الزبيرو طلحة رضي الله عنهم و من كان معهم فما أبطلوا قط إمامة علي و ال طعنوا فيها‬
‫و ال ذكروا فيه جرحة تحط عن اإلمامة و ال أحدثوا إمامة أخرى و ال جددوا بيعة لغيره هذا ما ال يقدر أن‬
‫يدعيه أحد بوجه من الوجوه بل يقطع كل ذي علم على أن كل ذلك لم يكن فإن كان ال شك في كل هذا فقد‬
‫صح صحة ضرورية ال إشكال فيها أنهم لم يمضوا إلى البصرة لحرب علي و ال خالفا عليه و ال نقضا لبيعته‬
‫و لو أرادوا ذلك ألحدثوا بيعة غير بيعته هذا ما ال يشك فيه أحد و ال ينكره أحد فصح أنهم إنما نهضوا إلى‬
‫البصرة لسد الفتق الحادث في اإلسالم من قتل أمير المؤمنين عثمان رضي الله عنه ظلما‬

Regarding Umm al-Mu’minīn, Zubayr, and Ṭalḥah M, and those with

them, they never falsified ʿAlī’s leadership, nor criticised it, nor mentioned

1  Shadharāt al-Dhahab vol. 1 pg. 42.

2  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 316.

311
 any flaw in him which makes him unworthy of leadership, nor invented
another ledadership, nor pledged bayʿah to someone besides him. This is
something which no one can ever claim from any angle. To the contrary,
every man of knowledge will declare with conviction that none of this
happened. When there is not the slightest of doubt in this, then it is
undoubtedly and definitely correct to assert that they did not travel to
Baṣrah with the intention to fight ʿAlī, oppose him, or break his bayʿah.
Had they intended this, they would have invented another bayʿah besides
his. This is a fact which no one can doubt, nor reject. Thus, it is evident
that they travelled to Baṣrah to fill the crack caused in Islam by the unjust
murder of Amīr al-Mu’minīn ʿUthmān I.1

Ibn Ḥajar V explains:

‫ و لم ينقل أن عائشة‬... ‫و لم يكن قصدهم القتال لكن لما انتشبت الحرب لم يكن لمن معها بد من المقاتلة‬
‫رضي الله عنها و من معها نازعوا عليا في الخالفة و ال دعوا إلى أحد منهم ليولوه الخالفة و إنما أنكرت‬
‫هي و من معها على علي منعه من قتل قتلة عثمان و ترك االقتصاص منهم و كان علي ينتظر من أولياء‬
‫عثمان أن يتحاكموا إليه فإذا ثبت على أحد بعينه أنه ممن قتل عثمان اقتص منه فاختلفوا بحسب ذلك و‬
‫خشي من نسب إليهم القتل أن يصطلحوا على قتلهم فأنشبوا الحرب بينهم إلى أن كان ما كان‬

Their intention was not to fight. However, when the war started, those
with her had no choice but to fight. It has not been recorded that ʿĀ’ishah
and those with her contested ʿAlī regarding khilāfah or demanded that one
of them be crowned khalīfah. Instead, she and those with her disapproved
ʿAlī’s refusal of killing the murderers of ʿUthmān and not taking revenge
from them. On the other hand, ʿAlī was waiting for the heirs of ʿUthmān
to appeal to him for a legal decision. Consequently, after it would be
established against someone specific that he was among those who killed
ʿUthmān, he would execute him. They differed in this regard. Those who
were involved in the murder feared that they (ʿAlī and ʿĀ’ishah and their
armies) might unite to kill them. So they ignited the flames of war between
them until the unfortunate series of events unfolded.2

1  Al-Faṣl fī al-Milal wa al-Ahwā’ wa al-Niḥal vol. 4 pg. 153

2  Fatḥ al-Bārī vol. 13 pg. 56.

312
The Shīʿah go the extent to claim that she committed kufr by fighting Sayyidunā
ʿAlī I despite her knowledge of the ḥadīth:

‫يا علي حربي حربك و سلمي سلمك‬

O ʿAlī, war with me is war with you and peace with me is peace with you.

And the ḥadīth:

‫ال ترجعوا بعدي كفارا يضرب بعضكم رقاب بعض‬

Do not turn disbelievers after me, smiting each other’s necks.1

The answer to the first ḥadīth:

‫هذا الحديث ليس في شيء من كتب العلماء الحديث المعروفة و ال روي بإسناد معروف و لو كان النبي‬
‫صلى الله عليه و سلم قاله لم يجب أن يكونوا قد سمعوه فإنه لم يسمع كل منهم كل ما قاله الرسول صلى‬
‫الله عليه و سلم فكيف إذا لم يعلم أن النبي صلى الله عليه و سلم قاله و ال روي بإسناد معروف بل كيف‬
‫إذا علم أنه كذب موضوع على النبي صلى الله عليه و سلم باتفاق أهل العلم بالحديث‬

This ḥadīth has no trace in any of the well-known books of the ʿUlamā’
of ḥadīth, and is not narrated with an accepted isnād. Had Nabī H

declared this, it will not be assumed that they heard it because not every
one of them heard everything Rasūlullāh H said. Then how about
when it is not known whether Nabī H said it and it is not narrated via
an accepted isnād. In fact, how about if it is recognised as a blatant lie and
fabrication against Nabī H by the consensus of the masters of ḥadīth.2

He says at another juncture:

‫من العجائب و أعظم المصائب على هؤالء المخذولين أن يثبتوا مثل هذا األصل العظيم بمثل هذا الحديث‬
‫الذي ال يوجد في شيء من دواوين أهل الحديث التي يعتمدون عليها ال هو في الصحاح و ال السنن و‬

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 121; Ṣaḥīḥ Muslim Ḥadīth: 65 – the narration of Sayyidunā Jarīr I.
2  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 496.

313
 ‫ال المساند و ال الفوائد و ال غير ذلك مما يتناقله أهل العلم بالحديث و يتداولونه بينهم و ال هو عندهم‬
‫ال صحيح و ال حسن و ال ضعيف بل هو اخس من ذلك و هو من أظهر الموضوعات كذبا فإنه خالف‬
‫المعلوم المتواتر من سنة رسول الله صلى الله عليه و سلم من أنه جعل الطائفتين مسلمين اه‬

From the perplexities and greatest calamities of these humiliated persons

is for them to establish a grand principle relying on a ḥadīth which does
not feature in any of the reliable compilations of the Muḥaddithīn. It
cannot be traced in the Ṣiḥāḥ, Sunan, Masānīd, Fawā’id, or any other source
which the masters of ḥadīth transmit and mutually share. It has not been
categorised by them, neither ṣaḥīḥ, nor ḥasan, nor ḍaʿīf. In fact, it is worse
than that. It is one of the most glaring false fabrications since it contradicts
the mutawātir and acknowledged Sunnah of Rasūlullāh H of regarding
both groups as Muslims.1

Regarding the second ḥadīth, interpreting kufr as the major kufr which takes
one out of the fold of Islam is the interpretation of the Khawārij who regard the
perpetrators of major sins as kuffār. It is understood that such a stance is manifest
deviation which conflicts many established verses and narrations, inter alia:

‫إِ َّن ال ّٰل َه لاَ َيغْ ِف ُر َأنْ ُيشْ َر َك بِ ِه َو َيغْ ِف ُر َما ُد ْو َن ٰذلِ َك لِ َم ْن َي َشا ُٓء‬

Indeed, Allah does not forgive association with Him, but He forgives what is less
than that for whom He wills.2

This ayah concerns one who does not repent because one who does repent from
shirk is forgiven as established by the Qur’ān and the consensus of the Muslims.

‫َان ِم َن ا ْل ُمؤْ ِمنِ ْي َن ا ْق َت َت ُل ْوا َف َأ ْص ِل ُح ْوا َب ْين َُه َما‬

ِ ‫َوإِنْ َطآئِ َفت‬

And if two factions among the believers should fight, then make settlement between
the two.3

1  Ibid vol. 8 pg. 533.

2  Sūrah al-Nisā: 48.
3  Sūrah al-Ḥujurāt: 9.

314
Allah E described them as Mu’minīn despite their fighting. Allah thereafter
declares:

‫إِن ََّما ا ْل ُمؤْ ِمن ُْو َن إِ ْخ َو ٌة َف َأ ْص ِل ُح ْوا َب ْي َن َأ َخ َو ْي ُك ْم‬

The believers are but brothers, so make settlement between your brothers.1

In a similar light, Allah E did not eliminate brotherhood from them.

The condition of people who misinterpret such aḥādīth like the Khawārij and
their ilk is well-known, of them being the dogs of the inmates of Hell and Qur’ān
not passing their clavicles2 as affirmed in authentic aḥādīth. The ḥadīth they use
as proof is not the only one on the topic. Rather, there are many similar sayings
of Rasūlullāh H like the following:

‫سباب المسلم فسوق و قتاله كفر‬

Swearing a Muslim is transgression and killing him is kufr.3

‫اثنتان في الناس هما بهم كفر الطعن في النسب و النياحة‬

Two actions of people are kufr: criticising lineage and wailing.4

The interpretation of these aḥādīth is just as Ḥāfiẓ has explained in Fatḥ al-Bārī
in the commentary of the ḥadīth, swearing a Muslim is transgression and killing him
is kufr:

‫و ال متمسك للخوارج فيه إلن ظاهره غير مراد لكن لما كان القتال أشد من السباب ألنه مفض إلى إزهاق‬
‫الروح عبر عنه بلفظ أشد من لفظ الفسق و هو الكفر و لم يرد حقيقة الكفر التي هو الخروج عن الملة بل‬
‫أطلق عليه الكفر مبالغة في التحذير معتمدا على ما تقرر من القواعد أن مثل ذلك ال يخرج عن الملة مثل‬

1  Sūrah al-Ḥujurāt: 10.

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3610; Ṣaḥīḥ Muslim Ḥadīth: 1064 – the narration of Sayyidunā Abū Saʿīd al-
Khudrī I.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 48; Ṣaḥīḥ Muslim Ḥadīth: 64.
4  Ṣaḥīḥ Muslim Ḥadīth: 67.

315
 ‫حديث الشفاعة و مثل قوله تعالى إِ َّن ال َّل َه لاَ َيغْ ِف ُر َأنْ ُيشْ َر َك بِ ِه َو َيغْ ِف ُر َما ُد ْو َن ٰذلِ َك لِ َم ْن َي َش ُاء أو أطلق عليه‬
‫الكفر لشبهه به ألن قتال المؤمن من شأن الكافر‬

There is no evidence in this for the Khawārij since the apparent meaning
is not intended. As killing is more severe than abusing, for it leads to the
annihilation of the soul, he expressed it with a word more severe than
transgression, i.e. kufr. However, he did not intend the reality of kufr which
is renouncing the religion. Rather, he referred to it as kufr, to exaggerate the
warning. This interpretation is presented after considering the established
principle that such actions do not take a person out of the fold of Islam, as
conveyed in the ḥadīth of intercession and Allah’s statement:

Indeed, Allah does not forgive association with Him, but He forgives what
is less than that for whom He wills.1

Or he referred to it as kufr due to its resemblance, because killing a believer

is the practice of the kāfir.2

Ḥāfiẓ has provided other interpretations as well to the ḥadīth.

This only applies to one who transgresses, and oppresses and carries this out
without a valid interpretation. As regards to the one who practices ijtihād, and is
worthy of practicing the same, but errs, he is not included in the warning at all.
Rather, he is included in the purport of Rasūlullāh’s H assertion:

‫إذا اجتهد الحاكم فأصاب فله أجران و إذا اجتهد فأخطأ فله أجر‬

When a ruler practices ijtihād and reaches the correct conclusion, he

receives double reward. And when he practices ijtihād and errs, he receives
a single reward.3

1  Sūrah al-Nisā: 48.

2  Fatḥ al-Bārī vol. 1 pg. 112.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 7352; Ṣaḥīḥ Muslim Ḥadīth: 1716 – the narration of Sayyidunā ʿAmr ibn al-ʿĀṣ
I with the wording:

‫إذا حكم احلاكم فاجتهد ثم أصاب فله أجران و إذا حكم فاجتهد ثم أخطأ فله أجر‬
When a ruler passes judgement after practicing ijtihād and reaches the correct conclusion,
he receives double reward. And when he passes judgement after practicing ijtihād but errs,
he receives a single reward.

316
Furthermore, Sayyidunā ʿAlī I did not label the Khawārij, whom he fought
against, as kuffār; notwithstanding that they unanimously called him a kāfir. He
did not brand those whom Nabī H described as the dogs of the inmates of
Hell as kuffār.

Ṭāriq ibn Shihāb1 relates:

‫كنت عند علي حين فرغ من قتال أهل النهروان فقيل له أمشركون هم قال من الشرك فروا فقيل فمنافقون‬
‫قال المنافقون ال يذكرون الله إال قليال قيل فما هم قال قوم بغوا علينا فقاتلناهم‬

I was present with ʿAlī after he finished fighting the people of al-Nahrawān.
He was asked, “Are they mushrikīn (polytheists)?”

He replied, “They fled from shirk.”

It was asked, “Then munāfiqīn (hypocrites)?”

“The hypocrites do not remember Allah but a little,” he responded.

He was asked, “Then what are they?”

He explained, “A nation who committed rebelled against us, so we fought

them.”2

This clearly confirms that he did not label them as kuffār despite their invalid
interpretation. Nonetheless, the presence of misconception on their part
prevented him from labelling them as kuffār.

So what about those who practice ijtihād and are worthy of practicing the same?
Moreover, they never attributed kufr to Sayyidunā ʿAlī I. In fact, they did not
intend fighting him in the first place as proven earlier.

1  Ṭāriq ibn Shihāb ibn ʿAbd Shams, Abū ʿAbd Allah al-Bajalī. He had the great fortune of seeing Nabī
H but did not hear anything from him. He passed away in 82 or 83 A.H. (al-Iṣābah vol. 3 pg. 510;
Tahdhīb al-Tahdhīb vol. 3 pg. 6)
2  Minhāj al-Sunnah al-Nabawiyyah vol. 5 pg. 242 – from the narration of Muḥammad ibn Naṣr.

317
 Misconception: She acted in defiance to Allah’s command

ُ ْ‫َو َقر َن ِفي ُبيوتِ ُك َّن َولاَ َتبر ْج َن َتبر َج ا ْل َج ِ لأ‬

ٰ ‫اه ِل َّي ِة ا ْو‬
‫لى‬ ُّ َ َّ َ ُْ ْ

And abide in your houses and do not display yourselves as [was] the display of the
former times of ignorance.1

Answer
Five responses will be provided to remove this misconception:2

1. Yes, she travelled. However, she did not display herself as the display of the
former times of ignorance. May Allah E forbid! She is exempt from
this. The one who claims this should furnish proof. If he cannot, then it is
a vile slander against her just like the other malicious lies they fabricated
about her which have already been mentioned.

2. The command to abide at home does not prohibit travelling for any
requirement, necessity, or something beneficial. Nabī H had
informed his wives:

‫إنه قد أذن لكن أن تخرجن لحاجتكن‬

You have been permitted to leave for your needs.3

Accordingly, it is permissible for a woman to leave her home to maintain

family ties, visit the sick, etc.; actions which are beneficial. Sayyidah
ʿĀ’ishah J set out for the benefit of the entire ummah, i.e. creating
unity among them. She practiced ijtihād in this matter.

1  Minhāj al-Karāmah pg. 75.

2  We have taken from Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 317 and some from Mukhtaṣar al-
Tuḥfah al-Ithnā ʿAshariyyah pg. 268.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4795; Ṣaḥīḥ Muslim Ḥadīth: 2170.

318
 Ibn Taymiyyah elucidates on this point very profoundly:

‫و األمر باالستقرار في البيوت ال ينافي الخروج لمصلحة مأمور بها كما لو خرجت للحج و العمرة أو‬
‫خرجت مع زوجها في سفرة فإن هذه اآلية قد نزلت في حياة النبي صلى الله عليه و سلم و قد سافر بهن‬
‫رسول الله صلى الله عليه و سلم بعد ذلك كما سافر في حجة الوداع بعائشة رضي الله عنها و غيرها و‬
‫أرسلها مع عبد الرحمن أخيها فأردفها خلفه و أعمرها من التنعيم و حجة الوداع كانت قبل وفاة النبي‬
‫صلى الله عليه و سلم بأقل من ثالثة أشهر بعد نزول هذه اآلية و لهذا كان أزواج النبي صلى الله عليه‬
‫و سلم يحججن كما كن يحججن معه في خالفة عمر رضي الله عنه و غيره و كان عمر يوكل بقطارهن‬
‫عثمان أو عبد الرحمن بن عوف و إذا كان سفرهن لمصلحة جائزا فعائشة اعتقدت أن ذلك السفر مصلحة‬
‫للمسلمين فتأولت في ذلك‬

The command to remain at home does not conflict leaving the home for
some benefit/need which is commanded. Like if she left to perform ḥajj or
ʿumrah or left with her husband on a journey. This verse was revealed in
the lifetime of Nabī H and Rasūlullāh H travelled with them after
its revelation. He travelled in Ḥajjat al-Wadāʿ with Sayyidah ʿĀ’ishah J
and his other wives. He sent her with her brother ʿAbd al-Raḥmān, thus
leaving her behind, and ordered her to make ʿumrah from al-Tanʿīm. Ḥajjat
al-wadāʿ took place prior to Rasūlullāh’s H demise by less than three
months, and after the revelation of this verse. Owing to this, Rasūlullāh’s
H wives would perform ḥajj thereafter. They performed ḥajj during
the khilāfah of Sayyidunā ʿUmar I, etc. Sayyidunā ʿUmar I would
appoint Sayyidunā ʿUthmān or Sayyidunā ʿAbd al-Raḥmān ibn ʿAwf L

to take care of their caravan . When their travel for anything beneficial
1

is permissible, then Sayyidah ʿĀ’ishah J believed that her journey was

beneficial for the Muslims. She interpreted it in this way.2

3. She travelled after making ijtihād. And the condition of a mujtahid has
been explained previously. Moreover, Ṣaḥābah M who were mujtahidīn
and cannot possibly be identified as ignorant supported her view.

1  Al-Qaṭār, qaṭār al-ibil: to tie camels in a line, one behind the other. (al-Nihāyah fī Gharīb al-Ḥadīth wa
al-Athar vol. 4 pg. 80)
2  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 317, 318.

319
 Ibn Taymiyyah says:

‫و المجتهد المخطئ مغفور له خطؤه و إذا غفر خطأ هؤالء في قتال المؤمنين يعني عليا و من قاتله فالمغفرة‬
‫لعائشة لكونها لم تقر في بيتها إذ كانت مجتهدة أولى‬

The error of a mujtahid is forgiven. Now when their error of fighting

believers, i.e. ʿAlī and his army has been forgiven, then ʿĀ’ishah is more
deserving of forgiveness for not remaining in her home since she is a
mujtahidah.1

4. It is established through tawātur in the books of the Shīʿah themselves that

Sayyidunā ʿAlī I put Sayyidah Fāṭimah J on a conveyance and took
her around Madīnah to the dwellings of the Anṣār seeking assistance to
acquire her right which had been usurped – in accordance to their warped
belief2. Nevertheless, they do not use this to criticise her for her leaving
the home. This shows that they follow nothing but their passions in taking
out faults of the Ṣaḥābah M.

5. Undoubtedly, Sayyidah ʿĀ’ishah J was deeply regretful over this

journey of hers. Whenever she would recall the Battle of Jamal, she would
weep profusely until her scarf would be soaked in tears. Regret is tawbah.
And the one who repents is like one who has no sin. Moreover, a sinner
cannot be taunted for his sins. The one who taunts someone of a sin he
repented from, has indeed oppressed him. If we hypothetically agree that
she committed a sin which demands repentance, then her deep regret
is sufficient proof for her repentance. And this proves her perfection in
religiousness, and piety. One who discloses the sin of a repenter without
mentioning his repentance has slandered the latter. When this is the case
regarding laymen, then it is more grievous and heinous when dealing with
the Ṣaḥābah M of Rasūlullāh H.

1  Ibid vol. 4 pg. 320.

2  Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah pg. 269.

320
Ibn Taymiyyah declares:

‫فمن ذكر ما عيب عليهم و لم يذكر توبتهم التي بها رفع الله درجتهم كان ظالما لهم‬

One who reveals their flaws and does not mention their repentance – owing
to which Allah E elevated their status – has definitely oppressed them.1

Misconception: Ṭalḥah and Zubayr took her out of her house and
travelled with her2

There a number of responses to this:3

1. They did not take her out of her house. She met up with them in Makkah.
They had sought permission from Sayyidunā ʿAlī I to perform ʿumrah
and were awarded the same.

2. Sayyidunā Ṭalḥah and Zubayr L venerated Sayyidah ʿĀ’ishah M.

The three of them were the furthest from evil.

3. She travelled with her maḥram (blood relative) like her nephew Sayyidunā
ʿAbd Allah ibn Zubayr L. He is the one who carried her. Touching her
was permissible for him as proven in the Qur’ān, Sunnah, and by consensus.
Moreover, Muḥammad ibn Abī Bakr was in the army who fought against
her. And he is the one who stretched his hand in order to support her.
However, she cursed the one who stretched his hand towards her [unaware
of it being her brother]. She said:

‫يد من هذه أحرقها الله بالنار فقال أي أخية في الدنيا قبل اآلخرة فقالت في الدنيا قبل اآلخرة فأحرق بالنار‬
‫بمصر‬

1  Minhāj al-Sunnah al-Nabawiyyah vol. 6 pg. 207.

2  Minhāj al-Karāmah pg. 75.
3  Extracted from Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 196.

321
 Whose hand is this? May Allah burn it with fire.

He said, “O sister, in the world before the Hereafter.”

She responded, “In the world, before the Hereafter.”

Consequently, it was burnt with fire in Egypt.1

All these incidents make it apparent to the believer the kindness of Allah and His
plan with Rasūlullāh’s H wife. Allah E protected her to the extent
that not even a non-maḥram touched her.

One of the tyrant kings wished to touch Hājar, the wife of Nabī Ibrāhīm S, but
his hand was brutally seized with paralysis. This happened thrice. And at the end,
he did not touch her.2 So when this happened to the wife of Sayyidunā Ibrāhīm
S, then what about the wife of the noblest and most superior of creation
Muḥammad H? This unveils the falsehood of every slander levelled at the
chastity of the exonerated Umm al-Mu’minīn Sayyidah ʿĀ’ishah J.

1  Minhāj al-Sunnah al-Nabawiyyah vol. 4 pg. 355.

2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3358; Ṣaḥīḥ Muslim Ḥadīth: 6294.

322
Misconception: En route she heard the dogs of Ḥaw’ab barking, yet
did not return

Qays ibn Abī Ḥāzim reports:

‫لما أقبلت عائشة مرت ببعض مياه بني عامر طرقتهم ليال فسمعت نباح الكالب فقالت أي ماء هذا قالوا‬
‫ماء الحوأب قالت ما أظنني إال راجعة قالوا مهال يرحمك الله تقدمين فيراك المسلمون فيصلح الله بك‬
‫قالت ما أظنني إال راجعة إني سمعت رسول الله صلى الله عليه و سلم يقول كيف بإحداكن تنبح عليها‬
‫كالب الحوأب‬

While ʿĀ’ishah J was travelling, she passed some of the springs of the
Banū ʿĀmir. She reached there at night. She then heard the barking of dogs
so she asked, “Which spring is this?”

“The water of al-Ḥaw’ab,” they replied.

She remarked, “I feel I should return then.”

They submitted, “Take it easy. May Allah have mercy on you. You will
come. The Muslims will see you which will result in Allah uniting them
through you.”

She said, “I think I should return. Indeed I heard Rasūlullāh H saying,

‘How will it be when the dogs of al-Ḥaw’ab bark at one of you?’”1

1  Musnad Aḥmad vol. 6 pg. 52 Ḥadīth: 24299; Musnad Abī Yaʿlā vol. 8 pg. 282 Ḥadīth: 4868; Ṣaḥīḥ Ibn
Ḥibbān vol. 15 pg. 126 Ḥadīth: 6732; al-Mustadrak vol. 3 pg. 129. Al-Dhahabī declared its isnād as ṣaḥīḥ
in Siyar Aʿlām al-Nubalā’ vol. 2 pg. 177. Ibn Kathīr comments in al-Bidāyah wa al-Nihāyah vol. 6 pg. 217,
“Its isnād meets the standards of al-Bukhārī and Muslim.” Al-Haythamī remarks in Majmaʿ al-Zawā’id
vol. 7 pg. 237, “The narrators of Aḥmad are the narrators of Ṣaḥīḥ al-Bukhārī.” Al-Albānī says in Silsilat
al-Aḥādīth al-Ṣaḥīḥah vol. 1 pg. 847, “Its isnād is extremely authentic. His narrators are reliable and
trustworthy, and among the narrators of the six [main ḥadīth books].”

323
Answer
1. There is a dispute regarding the authenticity of the ḥadīth in question. A
group of Ḥuffāẓ have graded it ḍaʿīf the likes of Yaḥyā ibn Saʿīd al-Qaṭṭān1,2,
Ibn Ṭāhir al-Maqdisī3,4, Ibn al-Jawzī5, and Ibn al-ʿArabī6.

If it is accepted to be ḍaʿīf, this misconception falls away totally.

On the contrary, if it is accepted to be ṣaḥīḥ which is the view of some of

the latter scholars7, then the answer will be as follows:

2. The text of the narration states that Sayyidah ʿĀ’ishah J intended to

return. She repeated this sentence twice. However, Sayyidunā Zubayr
I told her:

‫ترجعين عسى الله عز و جل أن يصلح بك بين الناس‬

Are you returning? Probably Allah – the Mighty and Majestic – might unite
the people at your hands.

1  Siyar Aʿlām al-Nubalā’ vol. 4 pg. 200.

2  Yaḥyā ibn Saʿīd ibn Farrūkh, Abū Saʿīd al-Tamīmī, al-Qaṭṭān, the Ḥāfiẓ and Amīr al-Mu’minīn in
ḥadīth. He was born in 120 A.H. and was a forerunner in knowledge and practice. He is responsible
for facilitating recording of ḥadīth for the inhabitants of Iraq. All the A’immah have presented him as
proof. He passed away in 198 A.H. (Siyar Aʿlām al-Nubalā’ vol. 19 pg. 175; vol. 6 pg. 138)
3  Dhakīrat al-Ḥuffāẓ vol. 4 pg. 1922.
4  Muḥammad ibn Ṭāhir ibn ʿAlī, Abū al-Faḍl al-Maqdisī, commonly known as Ibn al-Qaysarānī. He
was born in 448 A.H. and passed away in 507 A.H. He was an Imām, Ḥāfiẓ, and traveller. He had good
beliefs, was an Atharī, and a Ẓāhirī. He differed in few matters like the permissibility of simāʿ (listening
to the singing of slave girls). Some of his books are: al-Mu’talaf wa al-Mukhtalaf and al-Jamʿ bayn Rijāl
al-Ṣaḥīḥayn. (Siyar Aʿlām al-Nubalā’ vol. 19 pg. 361; Tārīkh al-Islām vol. 35 pg. 169)
5  Al-ʿIlal al-Mutanāhiyah vol. 2 pg. 366.
6  Al-ʿAwāṣim min al-Qawāṣim 128.
7  It is graded ṣaḥīḥ by Ḥāfiẓ al-Dhahabī in al-Mughnī vol. 2 pg. 124; Ḥāfiẓ Ibn Ḥajar in Fatḥ al-Bārī vol.
13 pg. 55; and al-Albānī in Silsilat al-Aḥādīth al-Ṣaḥīḥah Ḥadīth: 474.

324
 Hearing this, she proceeded and did not return.

Moreover, there is no clear prohibition in the ḥadīth, which restricts

ijtihād. Even if there had been a prohibition, then too she did not commit
any crime since she travelled, after practicing ijtihād, at a time when she
had no knowledge of this place being en route. Had she decided to leave,
it would not have been possible since no one agreed to it. In the ḥadīth,
there is no mention of what she ought to have done after reaching this
place. Thus, she committed no crime by proceeding to fulfil her intention
of uniting the Muslims which is undoubtedly an injunction.1

Al-Ṣadūq has a report in his book Man Lā Yaḥḍuruhū al-Faqīh via his isnād:

‫أن جيش عائشة مروا بماء يقال له ماء الحوأب فنبحتهم كالبه فقالت عائشة ما هذا الماء فقال بعضهم ماء‬
‫الحوأب فقالت عائشة إنا لله و إنا إليه راجعون ردوني ردوني هذا الماء الذي قال لي رسول الله صلى الله‬
‫عليه و سلم ال تكوني التي تنبحك كالب الحوأب فأتاها القوم بمن شهد و أقسم أن هذا الماء ليس بماء‬
‫الحوأب‬

ʿĀ’ishah’s army passed by a spring called Mā’ al-Ḥaw’ab (the spring of

Ḥaw’ab). The dogs began barking at them hearing which ʿĀ’ishah asked:
“Which spring is this?”

Some of them answered, “The spring of Ḥaw’ab.”

ʿĀ’ishah lamented, “To Allah do we belong and to Him is our return. Return
me! Return me! This is the spring regarding which Rasūlullāh H told
me, ‘Do not be the one at whom the dogs of Ḥaw’ab bark.’”

The people brought men who testified on oath that this spring was not the
spring of Ḥaw’ab.2

1  Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah pg. 269.

2  Man Lā Yaḥḍuruhū al-Faqīh vol. 3 pg. 44. Al-Masʿūdī – the Shīʿī and Muʿtazilī – reports in his book
Murūj al-Dhahab vol. 2 pg. 395: continued....

325
1
This narration which is found in the book of their great Imām, al-Mufīd,
exonerates Sayyidah ʿĀ’ishah J from the slander they level against her.

1 continued from page 325

‫ و سار القوم نحو البرصة يف ستامئة راكب فانتهوا يف الليل إىل ماء لبني كالب يعرف باحلوأب عليه ناس من بني كالب فعوت كالهبم‬
‫عىل الركب فقالت عائشة ما اسم هذا املوضع فقال هلا السائق جلملها احلوأب فاسرتجعت و ذكرت ما قيل هلا يف ذلك فقالت ردوين‬
‫إىل حرم رسول اهلل صىل اهلل عليه و سلم ال حاجة يل يف املسري فقال الزبري باهلل ما هذا احلوأب و لقد غلط فيام أخربك به و كان طلحة‬
‫يف ساقة الناس فلحقها فأقسم أن ذلك ليس باحلوأب و شهد معهام مخسون رجال ممن كان معهم فكان ذلك أول شهادة زور أقيمت‬
‫يف اإلسالم‬

600 horsemen moved towards Baṣrah. At nightfall, they reached a spring of the Banū Kilāb
known as Ḥaw’ab in the vicinity of which the Banū Kilāb resided. Their dogs began howling
at the riders. Hearing this, ʿĀ’ishah asked, “What is the name of this place?”

The man leading her camel said, “Ḥaw’ab.”

She recited istirjāʿ and mentioned what had been said to her about it. She said, “Take me back
to the ḥaram of Rasūlullāh H. I have no need to travel.”

Zubayr said, “By Allah, this is not Ḥaw’ab. He erred in his information.”

Ṭalḥah was at the back of the army. He joined up with her and swore that that place was not
Ḥaw’ab. Another fifty men of those with them testified to the same. This was the first false
testimony presented in Islam.

Ibn al-ʿArabī says:

‫و أما الذي ذكرتم من الشهادة عىل ماء احلوأب فقد بؤتم يف ذكرها بأعظم حوب ما كان قط يشء ما ذكرتم‬
With regards to the testimony you mention over the spring of Ḥaw’ab, you have failed
miserably by mentioning it. Nothing of this sort happened. (al-ʿAwāṣim min al-Qawāṣim pg. 162)

However, he goes too far and vehemently rejects the ḥadīth of Ḥaw’ab outrightly. Al-Albānī criticises
him for this:

‫و نحن و إن كنا نواقفه عىل إنكار ثبوت تلك الشهادة فإهنا مما صان اهلل تبارك و تعاىل أصحابه صىل اهلل عليه و سلم منها ال سيام من كان‬
‫منهم من العرشة املبرشين باجلنة كطلحة و الزبري فإننا ننكر عليه قوله و ال قال النبي صىل اهلل عليه و سلم ذلك احلديث كيف و هو قد‬
‫ثبت عنه صىل اهلل عليه و سلم بالسند الصحيح يف عدة مصادر من كتب السنة املعروفة عند أهل العلم‬

Although we agree with him in rejecting the authenticity of this testimony – it is something
Allah E protected the Companions of Rasūlullāh H from especially the ten who
were given glad tidings of Jannah like Ṭalḥah and Zubayr – we deny his assertion, “Nabī
H did not articulate this ḥadīth.” How can this statement be correct whereas the report

is established via an authentic sanad from Rasūlullāh H in few renowned books of the
Ahl al-Sunnah according to the ʿUlamā’? (al-Silsilat al-Ṣaḥīḥah vol. 1 pg. 849)

326
Ponder for a moment: a woman who brazenly violates the prohibitions of Allah,
defies the bequests of Nabī H, parades herself in front of men, solemnly
undertakes the mission to assassinate Sayyidunā ʿAlī I thereby bringing
solace to her heart brimming with enmity, and incites people against him … is
this the picture you wish to paint of our Mother Sayyidah ʿĀ’ishah J? You
claim this notwithstanding citing the above narration which shows her fear for
Allah E, her regret for leaving, and her recitation of istirjāʿ with deep regret
after coming to learn that the place’s name is Ḥaw’ab.

Is it fathomable for a woman – who shamelessly disobeys Allah and His Messenger,
is hell-bent on killing, violates the request of Nabī H, and daringly trespasses
the limits set by Allah (as fabricated by the wicked Shīʿah) – to display regret,
remorse, softness, fear, and atonement?

Does it make sense that the army – according to the false narration – had to lie
to her by swearing false oaths that this is not the spring of Ḥaw’ab for her to
continue the journey with them, fearing that she might return and abandon the
entire affair?

Where is her rallying people and inciting them, her enmity for Sayyidunā ʿAlī
I, and her disobedience to Allah E and His Messenger H? Where is

her resolution to spill ʿAlī’s blood and snatch the khilāfah away from him then?

327
Misconception: After her army reached Baṣrah, they looted the Bayt
al-Māl (treasury) and removed the governor ʿUthmān ibn Ḥunayf al-
Anṣārī1 disgracefully despite him being a Ṣaḥābī

There are two responses to this:2

1. Sayyidah ʿĀ’ishah J was not aware of, nor pleased with whatever
happened to Sayyidunā ʿUthmān ibn Ḥunayf I. In fact, when they took
him out of his palace disgracefully to Sayyidunā Ṭalḥah and Sayyidunā
Zubayr L, they both were very perturbed at this and informed Sayyidah
ʿĀ’ishah J about it. She ordered that he be set free and allowed to go
wherever he wished.3

Al-Dahlawī says:

‫هذه األمور لم تقع برضاء عائشة و ال علمت بذلك حتى أنها لما علمت ما جرى في حق عثمان بن حنيف‬
‫اعتذرت له و استرضته‬

These things did not occur with the approval of ʿĀ’ishah or her knowledge.
When she learnt of how ʿUthmān ibn Ḥunayf was treated, she apologised
to him and appeased him.4

2. When a person exonerates himself from an action, it is not permissible

to attribute that action to him. In fact, attributing it to him is flagrant
slander, which Allah E and His Messenger H have prohibited.

1  ʿUthmān ibn Ḥunayf ibn Wāhib, Abū ʿAmr al-Anṣārī al-Awsī I. It is said that he participated in
Badr. However, majority agree that the first battle he participated in was Uḥud. Sayyidunā ʿAlī I
appointed him governor of Baṣrah prior to her arrival. Sayyidunā Ṭalḥah and Zubayr overpowered
him. This turned out to be a very famous story in the whole incident of Jamal. He passed away in the
khilāfah of Sayyidunā Muʿāwiyah I. (al-Istīʿāb vol. 1 pg. 317; al-Iṣābah vol. 4 pg. 449)
2  Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah pg. 269.
3  Tārīkh al-Ṭabarī vol. 4 pg. 468; al-Bidāyah wa al-Nihāyah vol. 10 pg. 438.
4  Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah pg. 269.

328
 Rasūlullāh H dispatched Sayyidunā Khālid ibn al-Walīd I to the
Banū Judhaymah. He invited them to Islam. They did not know how to
say aslamnā (we accept Islam), so they said ṣaba’nā1 (lit. we apostatised).
Hearing this, Sayyidunā Khālid I began killing them and taking them
captive. When the news of this was conveyed to Rasūlullāh H, he
raised his hands and submitted:

‫اللهم إني أبرأ إليك مما صنع خالد‬

O Allah, I declare my innocence before You from what Khālid has done.2

No one can say that Rasūlullāh H commanded Sayyidunā Khālid

I to do this. Similarly, we declare that Sayyidah ʿĀ’ishah J did not
order this. In fact, she commanded the very opposite.

1  Ṣaba’a fulān: when he abandons one religion and enters another. (al-Nihāyah fī Gharīb al-Ḥadīth wa
al-Athar vol. 3 pg. 3)
2  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4339 – the narration of ʿAbd Allah ibn ʿUmar L.

329
 Misconception: ʿAmmār said:

‫إني ألعلم أنها زوجته في الدنيا و اآلخرة و لكن الله ابتالكم لتتبعوه أو إياها‬

I know very well that she is his wife in the world and the Hereafter.
However, Allah has tested you to see if you follow Him or her.1

Answer
1. This is proof against them2 as this ḥadīth compliments Sayyidah ʿĀ’ishah
J, and does not censure her. This is how the Ḥuffāẓ have understood
it. Accordingly, Imām al-Bukhārī and his student Ḥāfiẓ al-Tirmidhī have
documented it under the chapter concerning the virtues of Sayyidah
ʿĀ’ishah J.3

What further supports this correct understanding is that a man once

disparaged Sayyidah ʿĀ’ishah J in the presence of Sayyidunā ʿAmmār
ibn Yāsir I who scolded,

‫اغرب مقبوحا منبوحا أتؤذي حبيبة رسول الله صلى الله عليه و سلم‬

Get away, ridiculed and derided. Are you ridiculing the beloved of Rasūlullāh
H?4

Is there any accolade greater than her being Rasūlullāh’s H wife in

this world and the Hereafter?

Ḥāfiẓ Ibn Ḥajar comments:

1  One of the misconceptions of al-Tījānī. Al-Raḥīlī has refuted him in al-Intiṣār li al-Ṣaḥb wa al-Āl.
2  Qalb al-Dalīl: To invert a proof in such a way that it impacts negatively against the one who presented
it instead of supporting him. (Sharḥ al-Kawkab al-Munīr vol. 4 pg. 338)
3  Ṣaḥīḥ al-Bukhārī vol. 5 pg. 36; Sunan al-Tirmidhī vol. 5 pg. 707.
4  Sunan al-Tirmidhī Ḥadīth: 3888. Al-Tirmidhī says, “Ḥasan.”

330
 ‫فكان ذلك يعد من إنصاف عمار و شدة ورعه و تحريه قول الحق‬

This is considered as the fairness of ʿAmmār, his absolute cautiousness, and

diligence is speaking the truth.1

Ibn Hubayrah2 says:

‫في هذا الحديث أن عمارا كان صادق اللهجة و كان ال تستخفه الخصومة إلى أن ينتقص خصمه فإنه شهد‬
‫لعائشة بالفضل التام مع ما بينهما من الحرب‬

This ḥadīth shows that ʿAmmār was truthful in speech. Conflict did not
steer him to ridiculing his opponent. He testified to ʿĀ’ishah’s lofty virtue
despite the conflict between them.3

This is the understanding the ʿUlamā’ have of this testimony. It indicates

her virtue, not vice.

2. Sayyidah ʿĀ’ishah J personally met Sayyidunā ʿAmmār I during

the incident of Jamal. He said to her after the battle was over:

‫يا أم المؤمنين ما أبعد هذا المسير من العهد الذي عهد إليك قالت أبو اليقظان قال نعم قالت والله إنك ما‬
‫علمت قوال بالحق قال الحمد لله الذي قضى لي على لسانك‬

“O Mother of the Believers, how far-fetched is this journey from the

position assigned to you?”

She asked, “Abū al-Yaqẓān is it?”

1  Fatḥ al-Bārī vol. 13 pg. 58

2  Yaḥyā ibn Muḥammad ibn Hubayrah, Abū al-Muẓaffar al-Shaybānī al-Ḥambalī, the Minister, Master,
Scholar and Just. Born in 499 A.H., he heard aḥādīth, recited the seven dialects of Qur’ān, and mastered
literature. He was a Salafī, and Atharī. He was religious, generous, and an ardent worshipper. He
became Minister of al-Muqtafī. One of his works is: al-Ifṣāḥ ʿan Maʿānī al-Ṣiḥāḥ. He passed away in 562
A.H. (Siyar Aʿlām al-Nubalā’ vol. 20 pg. 426; Shadharāt al-Dhahab vol. 4 pg. 190)
3  Fatḥ al-Bārī vol. 13 pg. 59

331
 He replied in the affirmative.

She commented, “By Allah, as far as I know, you certainly voice the
truth.”

He said, “All praise belongs to Allah who has decreed my praise on your
tongue.”1

This is a distinguished honour which Sayyidunā ʿAmmār I paid

attention to. He asserted the statement in her presence, so she in turn
testified that he habitually voices the truth. May Allah be pleased with
them both.

3. The Rawāfiḍ latch on to ʿAmmār’s statement:

‫لكن الله ابتالكم لتتبعوه أو إياها‬

However, Allah has tested you to see if you follow Him or her.

Answer

This also reveals her superiority and exalted status among the Ṣaḥābah
M of Rasūlullāh H. The reason for this is that his statement
means that Allah tested them to see whether they will obey Him or obey
the wife of Rasūlullāh H who is honoured by them. Sayyidunā
ʿAmmār I wished to state that the truth lies with Sayyidunā ʿAlī I.
He also understood that the nature of man is to lean towards the view of
someone honoured in one’s sight. Therefore, he informed the people that
he believes in her superiority and her being Rasūlullāh’s H wife.
However, this superiority she enjoys which they acknowledge should not
force them to incline towards her viewpoint and thereby abandon the
truth.

1  Tārīkh al-Ṭabarī vol. 3 pg. 61. Ibn Ḥajar ranked its isnād as ṣaḥīḥ in Fatḥ al-Bārī vol. 13 pg. 63

332
 Similar to this is the following response of Sayyidunā ʿAbd Allah ibn
ʿAbbās L to ʿUrwah who presented the view of Sayyidunā Abū Bakr
and Sayyidunā ʿUmar L to the former:

‫أراهم سيهلكون أقول قال رسول الله صلى الله عليه و سلم و يقول نهى أبو بكر و عمر‬

I feel that they will soon be destroyed. I am saying: Rasūlullāh H said

whereas he says: Abū Bakr and ʿUmar prohibited.1

Al-Khaṭīb says:

‫قد كان أبو بكر و عمر على ما وصفهما به عروة إال أنه ال ينبغي أن يقلد أحد في ترك ما ثبتت به سنة رسول‬
‫الله صلى الله عليه و سلم‬

Abū Bakr and ʿUmar were as ʿUrwah presented them. However, it is

inappropriate to follow anyone in abandoning the established Sunnah of
Rasūlullāh H.2

ʿAllāmah al-Muʿallimī3 has a lengthy discussion in al-Tankīl which

corroborates the above sentiments and has additional benefits. He says:

‫ فإن زاد المنكرون فأظهروا حسن الثناء‬... ‫أكثر الناس مغرون بتقليد من يعظم في نفوسهم و الغلو في ذلك‬
‫على ذلك المتبوع كان أشد لغلو متبعيه خطب عمار بن ياسر في أهل العراق قبل وقعة الجمل ليكفهم عن‬
‫الخروج مع أم المؤمنين عائشة فقال والله أنها لزوجة نبيكم في الدنيا و اآلخرة و لكن الله تبارك و تعالى‬
‫ابتالكم ليعلم إياه تطيعون ام هي أخرجه البخاري في الصحيح من طريق أبي مريم األسدي عن عمار و‬

1  Musnad Aḥmad vol. 1 pg. 337 Ḥadīth: 3121; al-Aḥādīth al-Mukhtārah vol. 4 pg. 204.
Ibn Mufliḥ ranked it ḥasan in al-Ādāb al-Sharʿiyyah vol. 2 pg. 70 while Aḥmad Shākir ranked it ṣaḥīḥ in
Taḥqīq al-Musnad vol. 5 pg. 48.
2  Al-Faqīh wa al-Mutafaqqih vol. 1 pg. 377.
3  ʿAbd al-Raḥmān ibn Yaḥyā ibn ʿAlī, Abū ʿAbd Allah al-Muʿallimī al-Yamānī, the Shaykh al-Islam,
ʿAllāmah, and precious gem of his era. He was born in 1313 A.H. and presided over the judges in ʿAsīr.
He was a caretaker of the library of the ḥaram in Makkah. He had expertise in the science of rijāl and
would defend the belief of the Salaf. He also investigated and authenticated many books of ḥadīth and
rijāl and passed away in 1386 A.H. Among his top books is al-Tankīl. (al-Aʿlām vol. 3 pg. 342)

333
 ‫أخرج نحوه من طريق أبي وائل عن عمار فلم يؤثر هذا في كثير من الناس بل روي أن بعضهم أجاب قائال‬
‫فنحن مع من شهدت له بالجنة يا عمار‬

Majority of people are prompted to follow someone respectable in their

eyes. And there is extremism in this field.

If those who oppose express praise for the one followed (i.e. principal), it
intensifies the extremism of his followers.

ʿAmmār ibn Yāsir I addressed the inhabitants of Iraq prior to the Battle
of Jamal in order to prevent them from joining Umm al-Mu’minīn ʿĀ’ishah.
He said: “By Allah, she is your Messenger’s H wife in the world and
the Hereafter. However, Allah E has tested you to see if you obey Him
or her.”

Al-Bukhārī documented it in his Ṣaḥīḥ al-Bukhārī1 from the chain of Abū

Maryam al-Asadī from ʿAmmār. He also documents a similar report from
the chain of Abū Wā’il from ʿAmmār.

Nonetheless, this had no impact on majority of the people. In fact, it is

reported that some of them responded by saying, “We are with the one you
confirmed Jannah for, O ʿAmmār!”2

4. Hypothetically if it were to be proven that Sayyidunā ʿAmmār I abused

her – and he is exempt from this, to take advantage of such a criticism at
the time of civil strife reveals the rancour and hatred this person harbours
for the Ṣaḥābah M. To search for flaws and pursue errors is not the
nature of the Mu’minīn who have been described by Allah E in His
blessed book as follows:

ِ ‫َوا َّل ِذ ْي َن َجا ُٓء ْوا ِم ْن َب ْع ِد ِه ْم َي ُق ْو ُل ْو َن َر َّبنَا ْاغ ِف ْر َلنَا َولإِ ِ ْخ َوانِنَا ا َّل ِذ ْي َن َس َب ُق ْو َنا بِالإْ ِ ْي َم‬
‫ان َولاَ ت َْج َع ْل ِف ْي‬
‫ُق ُل ْوبِنَا ِغلاًّ ِّل َّل ِذ ْي َن ٰأ َمن ُْوا َر َّبنَا إِن ََّك َر ُء ْو ٌف َّر ِح ْي ٌم‬

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 7100.

2  Al-Tankīl vol. 1 pg. 190.

334
 And [there is a share for] those who came after them, saying, “Our Lord, forgive
us and our brothers who preceded us in faith and put not in our hearts [any]
resentment toward those who have believed. Our Lord, indeed You are Kind and
Merciful.”1

There were disputes between the Ṣaḥābah M which resemble the disputes
between brothers. Rasūlullāh H would simply command them to forgive
each other and would not denounce them over this.

Imām Abū Nuʿaym al-Aṣbahānī has written profound words in this regard. He
writes:

‫و قد كان يجري بين الصحابة رضي الله عنهم بحضرة الرسول و في غيبته فيبلغه من الله تعالى ذلك‬
‫الخصام و السباب في حال الغضب و الموجدة أشياء فال يأخذهم به و ال يعيب ذلك عليهم بل يأمرهم‬
‫بالعفو و يحضهم على التآلف و يطفئ ثائرة الغضب و ثورة البشرية و ذلك مثل ما جرى بين السيدين سعد‬
‫بن معاذ و سعد بن عبادة و كالهما من الفضل في الدين بالمحل العظيم‬

Conflicts would take place between the Ṣaḥābah M in Rasūlullāh’s

H presence and absence. These disputes and feuds would be conveyed

to him from the side of Allah E in the condition of anger and emotion.
However, he would not take them to task for it, nor reprove them over it.
Rather, he would instruct them to pardon each other and would encourage
harmony, thus extinguishing the rage of anger and the outburst of
emotions. An example of this is what transpired between the leaders Saʿd
ibn Muʿādh2 and Saʿd ibn ʿUbādah both of whom were on elevated pedestals
of excellence.3

1  Sūrah al-Ḥashr: 10
2  Saʿd ibn Muʿādh ibn al-Nuʿmān ibn Imra’ al-Qays, Abū ʿAmr al-Anṣārī I. The renowned Ṣaḥābī
and leader of the Aws. He passed judgement against the Jews of Qurayẓah and Rasūlullāh H was
pleased with his decision. The ʿArsh shook upon his demise. He passed away in 5 A.H. (al-Istīʿāb vol. 1
pg. 181; al-Iṣābah vol. 3 pg. 84)
3  Al-Imāmah wa al-Radd ʿalā al-Rāfiḍah of Abū Nuʿaym al-Aṣbahānī pg. 344.

335
This is just one example of many he listed. At the end he says:

‫فأما حال الغضب و الموجدة فال اعتبار له و ال حجة فيه‬

There is no consideration for nor evidence in anger or emotion.1

When this is the condition of anger and emotion, then what about one who takes
advantage of the time of fitnah and abuses words spoken at such a volatile time
in order to criticise the Ṣaḥābah M. This reveals the sickness of their hearts. O
Allah, we declare our innocence from their evil actions.

1  Ibid pg. 345

336
Misconception: She would say at the end, “I fought ʿAlī. I wish I was
in oblivion, forgotten.”1

1. This wording of the narration is not ṣaḥīḥ. Even if it had been ṣaḥīḥ, there
is nothing therein that may be used to criticise her. What is ṣaḥīḥ is that
when she would recall the Battle of Jamal, she would cry profusely until
her scarf would get wet.2

It appears in Ṣaḥīḥ al-Bukhārī that after Sayyidunā Ibn ʿAbbās L entered

into her presence and began praising her before her demise, she said:

‫وددت أني كنت نسيا منسيا‬

I wish I had been in oblivion, forgotten.3

2. It is verified that Sayyidunā ʿAlī I sighed:

‫والله لوددت أني مت من قبل اليوم بعشرين سنة‬

By Allah, I wish I had died twenty years before this day.4

But no one has used this as a criticism against Sayyidunā ʿAlī I.

1  Mukhtaṣar al-Tuḥfah al-Ithnā ʿAshariyyah pg. 269

2  Ibid pg. 270
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4753.
4  Tārīkh al-Ṭabarī vol. 3 pg. 57; al-Kāmil fī al-Tārīkh vol. 2 pg. 611.

337
338
 ‫‪A comprehesinve analysis of the Ifk (Slander) Incident‬‬

‫نك ْ ۚم لاَ ت َْح َس ُبو ُه َش ًّرا َّل ُكمۖ َب ْل ُه َو َخ ْي ٌر َّل ُك ْم‬

‫ك ُع ْص َب ٌة ِّم ُ‬ ‫إِ َّن ا َّل ِذ َ‬
‫ين َجا ُٓءوا بِالإْ ِ ْف ِ‬

‫‪Indeed, those who came with falsehood are a group among you. Do not think it bad‬‬
‫)‪for you; rather it is good for you. (Sūrah al-Nūr: 11‬‬

‫‪Discussion 1: The Ifk Incident and Important Aspects concerning it.‬‬

‫‪A. The Ifk Incident‬‬

‫‪The ḥadīth al-ifk authentically documented is as follows:‬‬

‫عن ابن شهاب قال أخبرني عروة بن الزبير و سعيد بن المسيب و علقمة بن وقاص و عبيد الله بن عبد الله‬
‫بن عتبة بن مسعود عن حديث عائشة رضي الله عنها زوج النبي صلى الله عليه و سلم حين قال لها أهل‬
‫اإلفك ما قالوا فبرأها الله مما قالوا و كل حدثني طائفة من الحديث و بعض حديثهم يصدق بعضا و إن‬
‫كان بعضهم أوعى له من بعض الذي حدثني عروة عن عائشة رضي الله عنها أن عائشة رضي الله عنها‬
‫زوج النبي صلى الله عليه و سلم قالت كان رسول الله صلى الله عليه و سلم إذا أراد أن يخرج أقرع بين‬
‫أزواجه فأيتهن خرج سهمها خرج بها رسول الله صلى الله عليه و سلم معه قالت عائشة فأقرع بيننا في‬
‫غزوة غزاها فخرج سهمي فخرجت مع رسول الله صلى الله عليه و سلم بعد ما نزل الحجاب فأنا أحمل‬
‫في هودجي و أنزل فيه فسرنا حتى إذا فرغ رسول الله صلى الله عليه و سلم من غزوته تلك و قفل و دنونا‬
‫من المدينة قافلين آذن ليلة بالرحيل فقمت حين آذنوا بالرحيل فمشيت حتى جاوزت الجيش فلما قضيت‬
‫شأني أقبلت إلى رحلي فإذا عقد لي من جزع ظفار قد انقطع فالتمست عقدي و حبسني ابتغاؤه و أقبل‬
‫الرهط الذين كانوا يرحلون لي فاحتملوا هودجي فرحلوه على بعيري الذي كنت ركبت و هم يحسبون‬
‫أني فيه و كان النساء إذ ذاك خفافا لم يثقلهن اللحم إنما تأكل العلقة من الطعام فلم يستنكر القوم خفة‬
‫الهودج حين رفعوه و كنت جارية حديثة السن فبعثوا الجمل و ساروا فوجدت عقدي بعدما استمر‬
‫الجيش فجئت منازلهم و ليس بها داع و ال مجيب فأممت منزلي الذي كنت به و ظننت أنهم سيفقدوني‬
‫فيرجعون إلي فبينا أنا جالسة في منزلي غلبتني عيني فنمت و كان صفوان بن المعطل السلمي ثم الذكواني‬
‫من وراء الجيش فأدلج فأصبح عند منزلي فرأى سواد إنسان نائم فأتاني فعرفني حين رآني و كان رآني‬
‫قبل الحجاب فاستيقظت باسترجاعه حين عرفني فخمرت وجهي بجلبابي و والله ما كلمني كلمة و ال‬
‫سمعت منه كلمة غير استرجاعه حتى أناخ راحلته فوطئ على يديها فركبتها فانطلق يقود بي الراحلة حتى‬
‫أتينا الجيش بعدما نزلوا موغرين في نحر الظهيرة فهلك من هلك و كان الذي تولى اإلفك عبد الله بن أبي‬
‫ابن سلول فقدمنا المدينة فاشتكيت حين قدمت شهرا و الناس يفيضون في قول أصحاب اإلفك ال أشعر‬
‫بشيء من ذلك و هو يريبني في وجعي أني ال أعرف من رسول الله صلى الله عليه و سلم اللطف الذي‬

‫‪339‬‬
‫كنت أرى منه حين أشتكي إنما يدخل علي رسول الله صلى الله عليه و سلم فيسلم ثم يقول كيف تيكم‬
‫ثم ينصرف فذاك الذي يريبني و ال أشعر بالشر حتى خرجت بعدما نقهت فخرجت معي أم مسطح قبل‬
‫المناصع و هو متبرزنا و كنا ال نخرج إال ليال إلى ليل و ذلك قبل أن نتخذ الكنف قريبا من بيوتنا و أمرنا‬
‫أمر العرب األول في التبرز قبل الغائط فكنا نتأذى بالكنف أن نتخذها عند بيوتنا فانطلقت أنا و أم مسطح‬
‫و هي ابنة أبي رهم بن عبد مناف و أمها بنت صخر بن عامر خالة أبي بكر الصديق و ابنها مسطح بن أثاثة‬
‫فأقبلت أنا و أم مسطح قبل بيتي و قد فرغنا من شأننا فعثرت أم مسطح في مرطها فقالت تعس مسطح‬
‫فقلت لها بئس ما قلت أتسبين رجال شهد بدرا قالت أي هنتاه أولم تسمعي ما قال قالت قلت و ما قال‬
‫فأخبرتني بقول أهل اإلفك فازددت مرضا على مرضي فلما رجعت إلى بيتي و دخل على رسول الله‬
‫صلى الله عليه و سلم تعني سلم ثم قال كيف تيكم فقلت أتأذن لي أن آتي أبوي قالت و أنا حينئذ أريد أن‬
‫أستيقن الخبر من قبلهما قالت فأذن لي رسول الله صلى الله عليه و سلم فجئت أبوي فقلت ألمي يا أمتاه‬
‫ما يتحدث الناس قالت يا بنية هوني عليك فوالله لقلما كانت امرأة قط وضيئة عند رجل يحبها و لها‬
‫ضرائر إال كثرن عليها قالت قلت سبحان الله أولقد تحدث الناس بهذا قالت فبكيت تلك الليلة حتى‬
‫أصبحت ال يرقأ لي دمع و ال أكتحل بنوم حتى أصبحت أبكي فدعا رسول الله صلى الله عليه و سلم‬
‫علي بن أبي طالب و أسامة بن زيد رضي الله عنهما حين استلبث الوحي يستأمرهما في فراق أهله قالت‬
‫فأما أسامة بن زيد فأشار على رسول الله صلى الله عليه و سلم بالذي يعلم من براءة أهله و بالذي يعلم‬
‫لهم في نفسه من الود فقال يا رسول الله أهلك و ال نعلم إال خيرا و أما علي بن أبي طالب فقال يا رسول‬
‫الله لم يضيق الله عليك و النساء سواها كثير و إن تسأل الجارية تصدقك قالت فدعا رسول الله صلى الله‬
‫عليه و سلم بريرة فقال أي بريرة هل رايت من شيء يريبك قالت بريرة ال والذي بعثك بالحق إن رأيت‬
‫عليها أمرا أغمصه عليها أكثر من أنها جارية حديثة السن تنام عن عجين أهلها فتأتي الداجن فتأكله فقام‬
‫رسول الله صلى الله عليه و سلم فاستعذر يومئذ من عبد الله بن أبي ابن سلول قالت فقال رسول الله‬
‫صلى الله عليه و سلم و هو على المنبر يا معشر المسلمين من يعذرني من رجل قد بلغني أذاه في أهل‬
‫بيتي فوالله ما علمت على أهلي إال خيرا و لقد ذكروا رجال ما علمت عليه إال خيرا و ما كان يدخل على‬
‫أهلي إال معي فقام سعد بن معاذ األنصاري فقال يا رسول الله أنا أعذرك منه إن كان من األوس ضربت‬
‫عنقه و أن كان من إخواننا من الخزرج أمرتنا ففعلنا أمرك قالت فقام سعد بن عبادة و هو سيد الخزرج و‬
‫كان قبل ذلك رجال صالحا و لكن احتملته الحمية فقال لسعد كذبت لعمر الله ال تقتله و ال تقدر على‬
‫قتله فقام أسيد بن حضير و هو ابن عم سعد بن معاذ فقال لسعد بن عبادة كذبت لعمر الله لنقتلنه فإنك‬
‫منافق تجادل عن المنافقين فتثاور الحيان األوس و الخزرج حتى هموا أن يقتتلوا و رسول الله صلى الله‬
‫عليه و سلم قائم على المنبر فلم يزل رسول الله صلى الله عليه و سلم يخفضهم حتى سكتوا و سكت‬
‫قالت فبكيت يومي ذلك ال يرقأ لي دمع و ال أكتحل بنوم قالت فأصبح أبواي عندي و قد بكيت ليلتين و‬
‫يوما ال أكتحل بنوم و ال يرقأ لي دمع يظنان أن البكاء فالق كبدي قالت فبينما هما جالسان عندي و أنا‬
‫أبكي فاستأذنت علي امرأة من األنصار فأذنت لها فجلست تبكي معي قالت فبينا نحن على ذلك دخل‬
‫علينا رسول الله صلى الله عليه و سلم فسلم ثم جلس قالت و لم يجلس عندي منذ قيل ما قيل قبلها و قد‬
‫لبث شهرا ال يوحى إليه في شأني قالت فتشهد رسول الله صلى الله عليه و سلم حين جلس ثم قال أما‬
‫بعد يا عائشة فإنه قد بلغني عنك كذا و كذا فإن كنت بريئة فسيبرئك الله و إن كنت ألممت بذنب‬

‫‪340‬‬
‫فاستغفري الله و توبي إليه فإن العبد إذا اعترف بذنبه ثم تاب إلى الله تاب الله عليه قالت فلما قضى‬
‫رسول الله صلى الله عليه و سلم مقالته قلص دمعي حتى ما أحس منه قطرة فقلت ألبي أجب رسول الله‬
‫صلى الله عليه و سلم فيما قال قال والله ما أدري ما أقول لرسول الله صلى الله عليه و سلم فقلت ألمي‬
‫أجيبي رسول الله صلى الله عليه و سلم قالت ما أدري ما أقول لرسول الله صلى الله عليه و سلم قالت‬
‫فقلت و أنا جارية حديثة السن ال أقرأ كثيرا من القرآن إني والله لقد علمت لقد سمعتم هذا الحديث حتى‬
‫استقر في أنفسكم و صدقتم به فلئن قلت لكم إني بريئة والله يعلم أني بريئة ال تصدقوني بذلك و لئن‬
‫اعترفت لكم بأمر والله يعلم أني منه بريئة لتصدقني والله ما أجد لكم مثال إال قول أبي يوسف قال َف َص ْب ٌر‬
‫َص ُف ْو َن قالت ثم تحولت فاضطجعت على فراشي قالت و أنا حينئذ أعلم‬ ‫لى َما ت ِ‬ ‫َج ِم ْي ٌل َوال َّلهُ ا ْل ُم ْست ََع ُ‬
‫ان َع ٰ‬
‫أني بريئة و أن الله مبرئي ببراءتي و لکن والله ما كنت أظن أن الله منزل في شأني وحيا يتلى و لشأني في‬
‫نفسي كان أحقر من أن يتكلم الله في بأمر يتلى و لكن كنت أرجو أن يرى رسول الله صلى الله عليه و‬
‫سلم في النوم رؤيا يبرئني الله بها قالت فوالله ما رام رسول الله صلى الله عليه و سلم و ال خرج أحد من‬
‫أهل البيت حتى أنزل عليه فأخذه ما كان يأخذه من البرحاء حتى إنه ليتحدر منه مثل الجمان من العرق و‬
‫هو في يوم شات من ثقل القول الذي ينزل عليه قالت فلما سري عن رسول الله صلى الله عليه و سلم‬
‫سري عنه و هو يضحك فكانت أول كلمة تكلم بها يا عائشة أما الله عز و جل فقد برأك فقالت أمي قومي‬
‫إليه قالت فقلت ال والله ال أقوم إليه و ال أحمد إال الله عز و جل فأنزل الله عز و جل إِ َّن ا َّل ِذ ْي َن َج ُاء ْوا‬
‫ك ُع ْص َب ٌة ِّم ْن ُك ْم لاَ ت َْح َس ُب ْو ُه َش ًّرا َّل ُك ْم َب ْل ُه َو َخ ْي ٌر َّل ُك ْم لِ ُك ِّل ا ْم ِر ٍئ ِّم ْن ُه ْم َّما ْاكت ََس َب ِم َن الإْ ِ ْث ِم َوا َّل ِذ ْي‬ ‫بِالإْ ِ ْف ِ‬
‫َ‬
‫َات بِأن ُْف ِس ِه ْم َخ ْي ًرا َو َقا ُل ْوا‬
‫اب َع ِظ ْي ٌم (‪َّ )11‬ل ْولاَ إِ ْذ َس ِم ْعت ُُم ْو ُه َظ َّن ا ْل ُمؤْ ِمن ُْو َن َوا ْل ُمؤْ ِمن ُ‬ ‫ت ََو ّل ٰى ِك ْب َر ُه ِم ْن ُه ْم َلهُ َع َذ ٌ‬
‫ِ‬ ‫َّ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫الش َهدَ اء َفأولئك عندَ الله ُه ُم‬ ‫ٰ‬ ‫ُ‬ ‫ِ‬ ‫ْ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫لاَ‬
‫ٰه َذا إِ ْف ٌك ُّمبِ ْي ٌن‪َّ  )12( ‬ل ْو َج ُاء ْوا َعل ْيه بِأ ْر َب َعة ُش َهدَ ا َء َفإِ ْذ ل ْم َيأت ُْوا بِ ُّ‬
‫اب‬ ‫‪ )13( ‬و َل ْولاَ َف ْض ُل ال َّل ِه َع َل ْي ُك ْم َو َر ْح َمتُهُ ِفي الدُّ ْن َيا َوالآْ ِخ َر ِة َل َم َّس ُك ْم ِف ْي َما َأ َف ْضت ُْم ِف ْي ِه َع َذ ٌ‬ ‫َ‬ ‫ا ْل َك ِ‬
‫اذ ُب ْو َن‬
‫س َل ُك ْم بِ ِه ِع ْل ٌم َوت َْح َس ُب ْو َنهُ هَ ِّينًا َو ُه َو ِعندَ ال َّل ِه‬ ‫َ‬ ‫َ‬
‫َع ِظ ْي ٌم‪ )14( ‬إِ ْذ َت َل َّق ْو َنهُ بِأ ْل ِسنَتِ ُك ْم َوت َُق ْو ُل ْو َن بِأ ْف َو ِ‬
‫اه ُك ْم َّما َل ْي َ‬
‫َان َع ِظ ْي ٌم‪َ )16( ‬ي ِع ُظ ُك ُم‬ ‫ون َلنَا َأنْ َّنت ََك َّل َم بِ ٰه َذا ُس ْب َحا َن َك ٰه َذا ُب ْهت ٌ‬
‫‪ )15( ‬و َل ْولاَ إِ ْذ َس ِم ْعت ُُم ْو ُه ُق ْلت ُْم َّما َي ُك ُ‬
‫َ‬ ‫َع ِظ ْي ٌم‬
‫ات َوال َّلهُ َع ِل ْي ٌم َح ِك ْي ٌم‪)18( ‬إِ َّن ا َّل ِذ ْي َن‬ ‫‪ )17( ‬و ُي َب ِّي ُن ال َّلهُ َل ُك ُم الآْ َي ِ‬
‫َ‬ ‫ال َّلهُ َأن ت َُع ْو ُد ْوا لِ ِمث ِْل ِه َأ َبدً ا إِنْ ُكنت ُْم ُّمؤْ ِمنِ ْي َن‬
‫َ‬ ‫َ‬
‫اب ألِ ْي ٌم ِفي الدُّ ْن َيا َوالآْ ِخ َر ِة َوال َّلهُ َي ْع َل ُم َوأ ْنت ُْم لاَ‬ ‫اح َش ُة ِفي ا َّل ِذ ْي َن آ َمن ُْوا َل ُه ْم َع َذ ٌ‬ ‫ُي ِح ُّب ْو َن َأنْ ت َِش ْي َع ا ْل َف ِ‬
‫‪ )19( ‬و َل ْولاَ َف ْض ُل ال َّل ِه َع َل ْي ُك ْم َو َر ْح َمتُهُ َو َأ َّن ال َّل َه َر ُء ْو ٌف َّر ِح ْي ٌم‪ )20( ‬العشر اآليات كلها فلما أنزل‬
‫َ‬ ‫ت َْع َل ُم ْو َن‬
‫الله هذا في براءتي قال أبو بكر الصديق رضي الله عنه و كان ينفق على مسطح بن أثاثة لقرابته منه و فقره‬
‫والله ال أنفق على مسطح شيئا أبدا بعد الذي قال لعائشة ما قال فأنزل الله َولاَ َي ْأتَلِ ُأو ُلو ا ْل َف ْضلِ ِم ْن ُك ْم‬
‫اج ِر ْي َن ِف ْي َسبِ ْيلِ ال َّل ِه َو ْل َي ْع ُف ْوا َو ْل َي ْص َف ُح ْوا َألاَ ت ُِح ُّب ْو َن َأنْ‬ ‫بى َوا ْل َم َس ِ‬
‫اك ْي َن َوا ْل ُم َه ِ‬ ‫ُ‬ ‫َ‬
‫الس َع ِة أنْ ُيؤْ ت ُْوا أولِي ا ْل ُق ْر ٰ‬
‫َو َّ‬
‫َيغْ ِف َر اللهُ لك ْم َواللهُ غف ْو ٌر َّرح ْي ٌم قال أبو بكر بلى والله إني أحب أن يغفر الله لي فرجع إلى مسطح النفقة‬ ‫ِ‬ ‫ُ‬ ‫َ‬ ‫َّ‬ ‫ُ‬ ‫َ‬ ‫َّ‬
‫التي كان ينفق عليه و قال والله ال أنزعها منه أبدا قالت عائشة و كان رسول الله صلى الله عليه و سلم‬
‫يسأل زينب ابنة جحش عن أمري فقال يا زينب ماذا علمت أو رأيت فقالت يا رسول الله أحمي سمعي و‬
‫بصري ما علمت إال خيرا قالت و هي التي كانت تساميني من أزواج رسول الله صلى الله عليه و سلم‬
‫فعصمها الله بالورع و طفقت أختها حمنة تحارب لها فهلكت فيمن هلك من أصحاب اإلفك‬

‫‪341‬‬
 Ibn Shihāb says: ʿUrwah ibn al-Zubayr, Saʿīd ibn al-Musayyab, ʿAlqamah ibn
Waqqāṣ, and ʿUbayd Allah ibn ʿAbd Allah ibn ʿUtbah ibn Masʿūd reported to
me the ḥadīth of Sayyidah ʿĀ’ishah J, the wife of Nabī H, regarding
the accusation levelled against her by the slanderers which Allah E

exonerated her from. Each of them reported to me a portion of the ḥadīth.

They corroborate each other, although some of them retain it better
than others. The report ʿUrwah narrated to me from ʿĀ’ishah J is that
Sayyidah ʿĀ’ishah J, the wife of Nabī H, stated:

When Rasūlullāh H intended to leave on a journey, he would draw lots

between his wives. And whoever’s name came out, he would take her on
the journey with him.

Accordingly, Rasūlullāh H cast lots between us on an expedition he

was undertaking and my name came out. I thus accompanied Rasūlullāh
H on the journey. And this took place after [the law of] ḥijāb was
revealed. I would be lifted while sitting my carriage and would remain
there. In this way we travelled. After Rasūlullāh H concluded his
expedition, he returned.

One night, while we were approaching Madīnah on our return, the

announcement to proceed was made. I stood up after the announcement
to proceed was given and walked until I passed the army [in order to
relive myself]. After I finished, I came to my conveyance and found that a
necklace of mine made with Yemenī pearls1 broke off. I went in search of
my necklace which delayed me. Meanwhile, the group that would lift my
carriage2 onto my camel came, picked up my carriage and placed it upon
my camel which I was riding upon, thinking that I am in it. Women in those
days were light; they had no fat. They only ate few morsels3 of food. That

1  Jazaʿ ẓafār, al-jazaʿ: Yemenī pearls; ẓafār: a city in Yemen. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar
vol. 1 pg. 269; Fatḥ al-Bārī vol. 1 pg. 151)
2  Yarḥalūn: put the raḥl saddle/baggage and carriage on the camel. (Sharḥ Muslim vol. 17 pg. 104)
3  Al-ʿulqah: sufficient food. It is said: the amount that keeps you alive. . (al-Nihāyah fī Gharīb al-Ḥadīth
wa al-Athar vol. 3 pg. 290; al-Fā’iq vol. 2 pg. 262)

342
 is why, the group did not find the lightness of the carriage strange. Also, I
was a young girl at the time. They made the camel stand and proceeded. I
only found my necklace after the army had moved on. So I came to their
stations, but there was not a soul present. I advanced to the station I was
present at and thought that they will realise that I am missing, so they will
return to fetch me. While sitting at my station, sleep overtook me.

Ṣafwān ibn Muʿaṭṭal al-Sulamī then al-Dhakwānī was the rearguard of

the army. He travelled from the first portion of the night1 and reached
my station in the morning. He saw the form of a person sleeping. So he
approached me, and recognised me as soon as he saw me, as he had seen
me prior to [the law of] ḥijāb. He said, “To Allah do we belong and unto
Him shall we return,” which woke me, which he recited as soon as he
recognised me. Subsequently, I covered my face with my jilbāb. By Allah,
he did not speak a word to me, nor did I hear a word from him besides his
istirjāʿ. He made his camel kneel on its front legs, and I mounted it. He then
walked leading the camel with me until we reached the army after they
had alighted at midday2. And destroyed were those who were destroyed
[by initiating and spreading the slander]. The one to initiate the slander
was ʿAbd Allah ibn Ubay Ibn Salūl.

Finally, we reached Madīnah and I fell ill for a month from the time we
reached. People were speaking about the slander extensively, and I was
totally oblivious of everything. Although, one thing did concern me in my
sickness. I did not observe the affection Rasūlullāh H would normally
display when I was sick. He would just come to me, make salām and ask,
“How are you?” Then he would leave. This would worry me. However, I
never suspected anything evil. Not until I left the house one day after
recovering.

1  Adlaja: to travel from the first portion of the night. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 2
pg. 129)
2  Mūghirīn fī naḥr al-ẓahīrah: i.e. at midday, when the sun is at its zenith. It is said: awghara al-rajul i.e.
when a man enters at this time. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 5 pg. 209)

343
 Umm Misṭaḥ came with me towards the dumpyard1 which was our toilet2.
We would go out every night. And this was before toilets were built close to
our houses. We preferred the style of the former Arabs in going out to the
fields to relieve ourselves. We were disgusted at the idea of toilets being
built near our homes.

Anyways, Umm Misṭaḥ and I were walking. She was the daughter of Abū
Ruhm ibn ʿAbd Manāf and her mother was the daughter of Ṣakhr ibn ʿĀmir,
who is the maternal aunt of Abū Bakr al-Ṣiddīq. Her son is Misṭaḥ ibn
Uthāthah.

We were coming back home after completing our job when Umm Misṭaḥ
slipped on her shawl. She exclaimed, “May Misṭaḥ perish!”

“What an evil statement you made,” I countered, “are you cursing a man
who witnessed Badr?”

She said, “Oh you3! Did you not hear what he said?”

I asked, “And what did he say?”

She then informed me of the slander, hearing which my sickness intensified.

As I returned home and Rasūlullāh H came to me, he made salām and
asked, “How are you,” I said, “Will you permit me to go to my parents?”

At that moment, I wished to verify the information from them. Rasūlullāh

H awarded me permission so I came to my parents and said to my
mother, “O beloved mother, what are people speaking?”

1  Al-Manāṣiʿ: Places outside the city where people go to relieve themselves. (al-Nihāyah fī Gharīb al-
Ḥadīth wa al-Athar vol. 5 pg. 65)
2  Mutabarrazunā: the place of tabarruz: leaving to relieve oneself. It is an allusion to relieving oneself.
(Fatḥ al-Bārī vol. 8 pg. 465)
3  Ay hanatāh: Oh you. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 5 pg. 280)

344
 She said, “O my beloved daughter! Take it easy upon yourself. By Allah,
very seldom is a pretty woman with a man who loves her, and she has co-
wives, except that they take advantage of her.”

I exclaimed in disbelief, “Purity belongs to Allah! Are people actually

discussing this?”

I cried that whole night until morning; my tears were incessant and I never
had a wink of sleep. Next morning, I was still weeping.

Meanwhile, Rasūlullāh H summoned ʿAlī ibn Abī Ṭālib and Usāmah

ibn Zayd L during the pause of revelation, to consult them with regards
to separating from his wife. Usāmah ibn Zayd expressed to Rasūlullāh
H his knowledge of his family’s innocence and the love he possessed
for them. He submitted, “O Messenger of Allah! It is your family. We know
nothing but good about them.”

With regards to ʿAlī ibn Abī Ṭālib, he said, “O Messenger of Allah! Allah
did not constrain for you. And there are plenty women besides her.
Nonetheless, if you ask the slave girl, she will tell you the truth.

Accordingly, Rasūlullāh H called Barīrah and said, “O Barīrah! Did you

see anything suspicious?”

Barīrah replied, “No, by the Being who sent you with the truth. I did not
see anything in her which I could denounce her for1 except than she is a
young girl who sleeps [thus displaying negligence] from the dough of the
house, and then the sheep comes and eats it.”

Rasūlullāh H stood up and sought relief from ʿAbd Allah ibn Ubay
ibn Salūl on that day. Rasūlullāh H announced while on the pulpit,
“O gathering of Muslims! Who will rid me2 of a man who has hurt me

1  Aghmiṣuhū ʿalayhā: denounce her for it. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 3 pg. 386)
2  Yaʿdhirunī: who will rid/relieve me. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 3 pg. 197)

345
regarding my family? By Allah, I know nothing but good about my family.
And they have mentioned a man, about whom I know nothing but good,
and he would only enter my house with me.”

Saʿd ibn Muʿādh al-Anṣārī I stood up and said, “O Messenger of Allah,

I will relieve you of him. If he be from the Aws, I will cut off his neck. And
if he is from our brothers, the Khazraj, then command us and we will
comply.”

Upon this, Saʿd ibn ʿUbādah stood up, the head of the Khazraj – and he was
a righteous man prior to this. However, tribalism seized him. He said to
Saʿd, “You lied! By Allah’s oath, you will not kill him and you will not be
able to!”

Usayd ibn Ḥuḍayr, the nephew of Saʿd ibn Muʿādh, then stood up and
said to Saʿd ibn ʿUbādah, “Nay, you are lying. By Allah’s oath, we will most
certainly slay him. You are a hypocrite defending the hypocrites.”

The two tribes, Aws and Khazraj, were provoked to the extent that they
wanted to fight each other. Meanwhile, Rasūlullāh H was standing on
the pulpit. He continued hushing them until they kept quiet, after which
he kept quiet.

I wept that entire day. My tears flowed incessantly and I had not a wink of
sleep. My parents came to me next morning. And now I had cried for two
nights and a day; I had not a wink of sleep and my tears flowed incessantly.
They thought that weeping will rapture my liver.

While they were sitting with me, and I was crying, a woman from the Anṣār
sought permission to enter and I acceded to her request. She sat down and
cried with me. We were in this condition, when Rasūlullāh H entered
upon us. He made salām and then sat down. Prior to this, he had not sat at
my side from the inception of the slander. He waited a month, but received
no revelation concerning me.

346
 Rasūlullāh H recited the shahādah after he sat and then said, “After
praising Allah, O ʿĀ’ishah! Such and such has reached me about you. If
you are innocent, then soon Allah will exonerate you. And if you have
committed a sin, then seek Allah’s forgiveness and repent to Him. When
a bondsman acknowledges his sin and then repents to Allah, Allah E
accepts his repentance.

When Rasūlullāh H completed his address, my tears dried up1 to the

extent that I could not even sense a drop. I said to my father, “Answer what
Rasūlullāh H said!”

He submitted, “By Allah, I do not know what to say to Rasūlullāh H.”

So I said to my mother, “Answer Rasūlullāh H!”

She submitted, “I do not know what to say to Rasūlullāh H.”

So I said, I was young and of tender age; and I would not memorised much
Qur’ān, “Certainly, by Allah, I know that you have listened to this rumour
so much that it has settled in your hearts and you have believed it. If I say
to you that I am innocent – And Allah knows that I am innocent – you will
not believe me. On the other hand, if I attest before you to something, and
Allah knows that I am innocent of it, you will believe me. By Allah, I do not
find any example for you except the statement of Yūsuf ’s father:

So patience is most fitting. And Allah is the one sought for help against
that which you describe.”2

I then turned around and lay on my bed.

At that moment, I was convinced of my innocence and that Allah E

will exonerate me. However, by Allah I did not think for a split second that

1  Qaluṣa: to dry up and go away. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 4 pg. 100)
2  Sūrah Yūsuf: 18.

347
 Allah will reveal concerning me Qur’ān which will be recited. I viewed
myself unworthy of Allah E speaking about me in the Qur’ān that will
be recited. Yet, I hoped that Rasūlullāh H will see a dream wherein
Allah exonerates me.

By Allah, neither did Rasūlullāh H move1 nor did anyone of the

household leave and revelation began to descend upon him. The intense
difficulty2 that would seize him seized him until droplets of perspiration
which resembled pearls3 would flow down his face on a cold day due to the
weight of the Speech being revealed upon him.

When Rasūlullāh H was relieved of it, he began to smile. The first

sentence he spoke was: “O ʿĀ’ishah. Allah E – the Mighty and Majestic
– has exonerated you.”

My mother said, “Stand up to him.”

I said, “By Allah, I will not stand up to him. I will only praise Allah – the
Mighty and Majestic.”

Allah – the Powerful and Magnificent – revealed:

‫ك ُع ْص َب ٌة ِّم ْن ُك ْم لاَ ت َْح َس ُب ْو ُه َش ًّرا َّل ُك ْم َب ْل ُه َو َخ ْي ٌر َّل ُك ْم لِ ُك ِّل ا ْم ِر ٍئ‬ ِ ‫إِ َّن ا َّل ِذ ْي َن َجا ُٓء ْوا بِالإْ ِ ْف‬

ٌ ‫ِّم ْن ُه ْم َّما ْاكت ََس َب ِم َن الإْ ِ ْث ِم َوا َّل ِذ ْي ت ََو ّل ٰى ِك ْب َر ُه ِم ْن ُه ْم َل ُه َع َذ‬

‫اب َع ِظ ْي ٌم َّل ْولاَ إِ ْذ َس ِم ْعت ُُم ْو ُه‬
‫َات بِ َأن ُْف ِس ِه ْم َخ ْي ًرا َو َقا ُل ْوا ٰه َذا إِ ْف ٌك ُّمبِ ْي ٌن َّل ْولاَ َجا ُٓء ْوا َع َل ْي ِه بِ َأ ْر َب َع ِة‬
ُ ‫َظ َّن ا ْل ُمؤْ ِمن ُْو َن َوا ْل ُمؤْ ِمن‬
‫اذ ُب ْو َن َو َل ْولاَ َف ْض ُل ال ّٰل ِه َع َل ْي ُك ْم‬ ِ ‫الش َهدَ ا ِٓء َف ُأو ٰلئِ َك ِعندَ ال ّٰل ِه ُه ُم ا ْل َك‬ ُّ ِ‫ُش َهدَ آ َء َفإِ ْذ َل ْم َي ْأت ُْوا ب‬
‫اب َع ِظ ْي ٌم إِ ْذ َت َل َّق ْو َن ُه بِ َأ ْل ِسنَتِ ُك ْم‬
ٌ ‫َو َر ْح َمت ُُه ِفي الدُّ ْن َيا َوالأْ ٰ ِخ َر ِة َل َم َّس ُك ْم ِف ْي َما َأ َف ْضت ُْم ِف ْي ِه َع َذ‬
‫س َل ُك ْم بِ ِه ِع ْل ٌم َوت َْح َس ُب ْو َن ُه َه ِّينًا َو ُه َو ِعندَ ال ّٰل ِه َع ِظ ْي ٌم َ َل ْولاَ إِ ْذ‬ َ ‫اه ُك ْم َّما َل ْي‬ ِ ‫َوت َُق ْو ُل ْو َن بِ َأ ْف َو‬

‫َان َع ِظ ْي ٌم َي ِع ُظ ُك ُم ال ّٰل ُه َأن‬

ٌ ‫ون َلنَا َأنْ َّنت ََك َّل َم بِ ٰه َذا ُس ْب َحا َن َك ٰه َذا ُب ْهت‬
ُ ‫َس ِم ْعت ُُم ْو ُه ُق ْلت ُْم َّما َي ُك‬

1  Rāma: move, leave. (Fatḥ al-Bārī vol. 8 pg. 476)

2  Al-buraḥā’: intense difficulty. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 1 pg. 113)
3  Al-Jumān: small pearls. It is said: seeds made from silver which resemble pearls. (al-Nihāyah fī Gharīb
al-Ḥadīth wa al-Athar vol. 1 pg. 301)

348
 ِ ‫ت َُع ْو ُد ْوا لِ ِمث ِْل ِه َأ َبدً ا إِنْ ُكنت ُْم ُّمؤْ ِمنِ ْي َن َو ُي َب ِّي ُن ال ّٰل ُه َل ُك ُم الأْ ٰ َي‬
‫ات َوال ّٰل ُه َع ِل ْي ٌم َح ِك ْي ٌم إِ َّن ا َّل ِذ ْي َن‬
‫اب َألِ ْي ٌم ِفي الدُّ ْن َيا َوالأْ ٰ ِخ َر ِة َوال ّٰل ُه َي ْع َل ُم‬
ٌ ‫اح َش ُة ِفي ا َّل ِذ ْي َن ٰأ َمن ُْوا َل ُه ْم َع َذ‬ ِ ‫ُي ِح ُّب ْو َن َأنْ ت َِش ْي َع ا ْل َف‬

‫و َل ْولاَ َف ْض ُل ال ّٰل ِه َع َل ْي ُك ْم َو َر ْح َمت ُُه َو َأ َّن ال ّٰل َه َر ُء ْو ٌف َّر ِح ْي ٌم‬ َ ‫َو َأ ْنت ُْم لاَ ت َْع َل ُم ْو َن‬

Indeed, those who came with falsehood are a group among you. Do not
think it bad for you; rather it is good for you. For every person among them
is what [punishment] he has earned from the sin, and he who took upon
himself the greater portion thereof - for him is a great punishment. Why,
when you heard it, did not the believing men and believing women think
good of one another and say, “This is an obvious falsehood”? Why did they
[who slandered] not produce for it four witnesses? And when they do not
produce the witnesses, then it is they, in the sight of Allah, who are the
liars. And if it had not been for the favour of Allah upon you and His mercy
in this world and the Hereafter, you would have been touched for that [lie]
in which you were involved by a great punishment. When you received it
with your tongues and said with your mouths that of which you had no
knowledge and thought it was insignificant while it was, in the sight of
Allah, tremendous. And why, when you heard it, did you not say, “It is not
for us to speak of this. Exalted are You, [O Allah]; this is a great slander”?
Allah warns you against returning to the likes of this [conduct], ever, if you
should be believers. And Allah makes clear to you the verses, and Allah
is Knowing and Wise. Indeed, those who like that immorality should be
spread [or publicized] among those who have believed will have a painful
punishment in this world and the Hereafter. And Allah knows and you do
not know. And if it had not been for the favour of Allah upon you and His
mercy... and because Allah is Kind and Merciful.1

10 verses in total.

After Allah E revealed this in my innocence, Abū Bakr al-Ṣiddīq I,

who would spend on Misṭaḥ ibn Uthāthah due to the latter’s relationship
with him and poverty, said, “By Allah, I will not spend a cent on Misṭaḥ ever
again after what he said about ʿĀ’ishah!” Subsequently, Allah revealed:

1  Sūrah Nūr: 11 – 20.

349
 ‫اج ِر ْي َن ِف ْي‬ ِ ‫بى َوا ْل َم َس‬ ُ َ ُ ْ
ِ ‫اك ْي َن َوا ْل ُم َه‬ ٰ ‫الس َع ِة أنْ ُيؤْ ت ُْوا أولِي ا ْل ُق ْر‬ َّ ‫َولاَ َيأتَلِ أو ُلو ا ْل َف ْضلِ ِم ْن ُك ْم َو‬
‫َسبِ ْيلِ ال ّٰل ِه َو ْل َي ْع ُف ْوا َو ْل َي ْص َف ُح ْوا َألاَ ت ُِح ُّب ْو َن َأنْ َيغْ ِف َر ال ّٰل ُه َل ُك ْم َوال ّٰل ُه َغ ُف ْو ٌر َّر ِح ْي ٌم‬

And let not those of virtue among you and wealth swear not to give [aid] to
their relatives and the needy and the emigrants for the cause of Allah, and
let them pardon and overlook. Would you not like that Allah should forgive
you? And Allah is Forgiving and Merciful.1

Abū Bakr said, “Indeed! By Allah, I will certainly love Allah to forgive me.”

He then returned to Misṭaḥ the spending he would give him. And he said,
“By Allah, I will never snatch it away from him ever.”

Rasūlullāh H questioned Zaynab bint Jaḥsh about my affair. He asked,

“O Zaynab! What do you know or what did you see?”

She answered, “O Messenger of Allah, I protect my hearing and sight2. I

know nothing but good.”

And she was the same one to compete3 with me from the wives of Rasūlullāh
H. But Allah safeguarded her due to her cautiousness and piety. On the

other hand, her sister Ḥamnah, began to fight for her and was destroyed
with the other slanderers who were destroyed.4

Certainly, Allah E revealed verses which will be recited in the miḥrābs of

the Muslims until the Day of Qiyāmah in which He exonerates Sayyidah ʿĀ’ishah
J from the insults of the deviates and slanderers. Allah E displayed His

anger at those who attack the honour of His bosom friend, and exhibited His

1  Sūrah Nūr: 22.

2  Aḥmī samʿī wa baṣarī: I prevent attributing to them things they have not sensed and from
punishment if I lie upon them. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 1 pg. 448)
3  Tusāmīnī: compete to be above me; boast over me. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar vol. 2
pg. 405)
4  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4750; Ṣaḥīḥ Muslim Ḥadīth: 2770.

350
possessiveness over the maḥārim of his chosen servant from the universe, in
order to teach and nurture the believers. His address captivates the hearts due its
strong approach and the severity of the wrath expressed upon those who devised
this slander. From the Word of the Sublime:

‫ك ُع ْص َب ٌة ِّم ْن ُك ْم لاَ ت َْح َس ُب ْو ُه َش ًّرا َّل ُك ْم َب ْل ُه َو َخ ْي ٌر َّل ُك ْم لِ ُك ِّل ا ْم ِر ٍئ ِّم ْن ُه ْم َّما‬ ِ ‫إِ َّن ا َّل ِذ ْي َن َجا ُٓء ْوا بِالإْ ِ ْف‬

‫اب َع ِظ ْي ٌم‬ ٌ ‫ْاكت ََس َب ِم َن الإْ ِ ْث ِم َوا َّل ِذ ْي ت ََو ّل ٰى ِك ْب َر ُه ِم ْن ُه ْم َل ُه َع َذ‬

Indeed, those who came with falsehood are a group among you. Do not think it
bad for you; rather it is good for you. For every person among them is what
[punishment] he has earned from the sin, and he who took upon himself the greater
portion thereof - for him is a great punishment.1

Until His word:

‫ان َفإِن َُّه َي ْأ ُم ُر بِا ْل َف ْح َشا ِٓء‬

ِ ‫الش ْي َط‬
َّ ‫ات‬ِ ‫ان َو َم ْن َي َّتبِ ْع ُخ ُط َو‬
ِ ‫الش ْي َط‬
َّ ‫ات‬ ِ ‫َيا َأ ُّي َها ا َّل ِذ ْي َن آ َمن ُْوا لاَ َت َّتبِ ُع ْوا ُخ ُط َو‬

‫كى ِم ْن ُك ْم ِّم ْن َأ َح ٍد َأ َبدً ا َو ٰل ِك َّن ال ّٰل َه ُيزَ ِّك ْي َم ْن‬ٰ ‫َوا ْل ُم ْن َك ِر َو َل ْولاَ َف ْض ُل ال ّٰل ِه َع َل ْي ُك ْم َو َر ْح َمت ُُه َما َز‬
ِ ‫بى َوا ْل َم َس‬ ُ َ ُ ْ
‫اك ْي َن‬ ٰ ‫الس َع ِة أنْ ُيؤْ ت ُْوا أولِي ا ْل ُق ْر‬
َّ ‫َي َشا ُٓء َوال ّٰل ُه َس ِم ْي ٌع َع ِل ْي ٌم َولاَ َيأتَلِ أو ُلو ا ْل َف ْضلِ ِم ْن ُك ْم َو‬
‫اج ِر ْي َن ِف ْي َسبِ ْيلِ ال ّٰل ِه َو ْل َي ْع ُف ْوا َو ْل َي ْص َف ُح ْوا َألاَ ت ُِح ُّب ْو َن َأنْ َيغْ ِف َر ال ّٰل ُه َل ُك ْم َوال ّٰل ُه َغ ُف ْو ٌر َّر ِح ْي ٌم‬ ِ ‫َوا ْل ُم َه‬
‫اب َع ِظ ْي ٌم‬ ٌ ‫َات ُل ِعن ُْوا ِفي الدُّ ْن َيا َوالأْ ٰ ِخ َر ِة َو َل ُه ْم َع َذ‬ ِ ‫ت ا ْل ُمؤْ ِمن‬ ِ َ‫َات ا ْل َغ ِافلا‬ ِ ‫إِ َّن ا َّل ِذ ْي َن َي ْر ُم ْو َن ا ْل ُم ْح َصن‬

َّ‫َي ْو َم تَشْ َهدُ َع َل ْي ِه ْم َأ ْل ِس َنت ُُه ْم َو َأ ْي ِد ْي ِه ْم َو َأ ْر ُج ُل ُه ْم بِ َما َكا ُن ْوا َي ْع َم ُل ْو َن َي ْو َمئِ ٍذ ُي َو ِّف ْي ِه ُم ال ّٰل ُه ِد ْين َُه ُم ا ْل َحق‬
َّ ِ‫ات ل‬
‫لط ِّيبِ ْي َن‬ َّ ‫ات َو‬
ُ ‫الط ِّي َب‬ ُ ‫َو َي ْع َل ُم ْو َن َأ َّن ال ّٰل َه ُه َو ا ْل َح ُّق ا ْل ُمبِ ْي ُن ا ْل َخبِ ْي َث‬
ِ ‫ات لِ ْل َخبِ ْيثِ ْي َن َوا ْل َخبِ ْيث ُْو َن لِ ْل َخبِ ْي َث‬

‫ات ُأو ٰلئِ َك ُم َب َّر ُء ْو َن ِم َّما َي ُق ْو ُل ْو َن َل ُه ْم َّمغْ ِف َر ٌة َو ِرزْ ٌق َك ِر ْي ٌم‬ َّ ِ‫الط ِّي ُب ْو َن ل‬
ِ ‫لط ِّي َب‬ َّ ‫َو‬

O you who have believed, do not follow the footsteps of Shayṭān. And whoever
follows the footsteps of Shayṭān - indeed, he enjoins immorality and wrongdoing.
And if not for the favour of Allah upon you and His mercy, not one of you would
have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and
Knowing. And let not those of virtue among you and wealth swear not to give [aid]
to their relatives and the needy and the emigrants for the cause of Allah, and let
them pardon and overlook. Would you not like that Allah should forgive you? And

1  Sūrah Nūr: 11.

351
 Allah is Forgiving and Merciful. Indeed, those who [falsely] accuse chaste, unaware
and believing women are cursed in this world and the Hereafter; and they will have
a great punishment On a Day when their tongues, their hands and their feet will
bear witness against them as to what they used to do. That Day, Allah will pay
them in full their deserved recompense, and they will know that it is Allah who is
the perfect in justice. Evil women are for evil men, and evil men are for evil women.
And good women are for good men, and good men are for good women. Those [good
people] are declared innocent of what the slanderers say. For them is forgiveness
and noble provision.1

These verses are 13 in number. Sayyidah ʿĀ’ishah J said 10 verses, overlooking

the odd digits.2

B. Important Aspects concerning the Ifk Incident

1. The linguistic meaning of ifk

Ifk originally refers to a lie in which there is no doubt. It is a slander which

takes people by surprise. Thereafter, due to extensive usage it became a
proper noun for the incident in which Sayyidah ʿĀ’ishah al-Ṣiddīqah J
was slandered from which Allah exonerated her E in His Glorious
Book. 3

The reason for naming this incident as ifk as explained by al-Rāzī is:

‫و إنما وصف تعالى ذلك الكذب أفكا ألن المعروف من حال عائشة خالف ذلك‬

Allah E only described this lie as ifk (a slander) because the recognised
condition of ʿĀ’ishah was in polarity with this.

He elaborates further in Fatḥ al-Bayān:

1  Sūrah Nūr: 21 – 26.

2  Fatḥ al-Bārī vol. 8 pg. 477
3  Tafsīr al-Rāzī vol. 23 pg. 337; al-Taḥrīr wa al-Tanwīr vol. 18 pg. 169, 170.

352
 ‫و إنما وصفه الله بأنه إفك ألن المعروف من حالها رضي الله عنها خالف ذلك و نقل عن الواحدي أنه قال‬
‫و معنى القلب أي بناء على أنه مأخوذ من معنى القلب في هذا الحديث الذي جاء به أولئك النفر أن عائشة‬
‫كانت تستحق الثناء بما كانت عليه من الحصانة و الشرف و العقل و الديانة و علو النسب و التسبب و العفة‬
‫ال القذف فإن الذين رموها بالسوء قلبوا األمر على وجهه فهو إفك قبيح و كذب ظاهر و قال أبو السعود‬
‫ألنه مأفوك عن وجهه و سنته أي مقلوب و كذا قال الزمخشري و البيضاوي و غير واحد‬

Allah only described it as a slander because the known condition of ʿĀ’ishah

was in contrast to this.

It has been quoted from al-Wāḥidī that he said, ‘The meaning of qalb (to
invert) – i.e. on the basis that it [ifk] is taken from the meaning of qalb in
the ifk ḥadīth – is that ʿĀ’ishah was deserving of praise due to her chastity,
dignity, intelligence, religiousness, noble lineage, modesty, and purity;
and not censure. Those who cast nasty allegations against her turned the
matter upside down. Therefore, it is a horrible accusation and a blatant lie.’

Abū al-Saʿūd1 says, “Since it is inverted from its originality and regularity.”

Al-Zamakhsharī2, al-Bayḍāwī3, and many others4 have shared similar

explanations.

1  Muḥammad ibn Muḥammad ibn Muṣṭafā, Abū al-Saʿūd al-ʿImādī al-Ḥanafī, the Imām and ʿAllāmah.
He was born in 898 A.H. He assumed judge post in al-Qusṭunṭiniyyah and was also tasked with passing
fatwā. Among his books is his renowned tafsīr Irshād al-ʿAql al-Salīm ilā Mazāyā al-Kitāb al-Karīm and
Tuḥfat al-Ṭullāb. He passed away in 982 A.H. (Shadharāt al-Dhahab vol. 8 pg. 395; al-Aʿlām vol. 7 pg. 59)
2  Maḥmūd ibn ʿUmar ibn Muḥammad, Abū al-Qāsim al-Khawārizmī al-Zamakhsharī, the Naḥwī
(expert in syntax), Linguist, Mutakallim (expert in belief), and Mufassir. He was one of the influential
Muʿtazilah. He was born in 467 A.H. and was a leader in Balāghah (eloquence), ʿArabiyyah (Arabic),
Maʿānī (Meanings), and Bayān (Articulacy). Al-Kashāf and al-Fā’iq are some of his books. He passed away
in 538 A.H. (Siyar Aʿlām al-Nubalā’ vol. 20 pg. 151; Ṭabaqāt al-Mufassirīn of al-Adnahwī pg. 172)
3  ʿAbd Allah ibn ʿUmar ibn Muḥammad, Abū Saʿīd al-Shīrāzī, Nāṣir al-Dīn al-Bayḍāwī, the Shāfiʿī,
ʿAllāmah, Mufassir, and head of judges. He was an Imām, righteous, a worshipper, and ascetic. He
undertook being head of judges in Shīrāz. Some of his renowned books are: Anwār al-Tanzīl and Sharḥ
al-Maṣābīḥ. He passed away in 685 A.H. and it is said: 691 A.H. (Shadharāt al-Dhahab vol. 5 pg. 391;
Ṭabaqāt al-Mufassirīn pg. 254)
4  Al-Ḥuṣūn al-Munīʿah of Muḥammad ʿĀrif Ḥusaynī pg. 19.

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2. When did the Ifk Incident Occur?

The historians have not concurred on the exact date of the incident.1
It happened either in the 4th, 5th, or 6th year2 after hijrah. The most
accurate is the 5th year.

3. Who is responsible for playing the greatest role in it?

‫قالت عائشة رضي الله عنها الذي تولى كبره قالت عبد الله بن أبي ابن سلول‬

Sayyidah ʿĀ’ishah J was asked, “Who played the greatest role in it?” She
replied, “ʿAbd Allah ibn Ubay ibn Salūl.”3

Ibn Jarīr comments:

‫ال خالف بين أهل العلم بالسير أن الذي بدأ بذكر اإلفك و كان يجمع أهله و يحدثهم عبد الله بن أبي ابن‬
‫سلول و فعله ذلك على ما وصفت كان توليه كبر ذلك األمر‬

There is no difference between the experts of history that the one to start
the slander was ʿAbd Allah ibn Ubay ibn Salūl. He would gather his family
and tell them. This action of his as she has described was him playing the
greatest role in the matter.4

We wished to clarify this so that we might expose the Nāṣibī slander which
some people level against Sayyidunā ʿAlī I. They claim that he accused
Sayyidah ʿĀ’ishah J and was the mastermind behind it.

Imām Muḥammad ibn Muslim ibn Shihāb al-Zuhrī V is responsible for

1  Al-Iṣābah vol. 8 pg. 392.

2  Al-Bidāyah wa al-Nihāyah vol. 6 pg. 181.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4749.
4  Tafsīr al-Ṭabarī vol. 17 pg. 196.

354
 clearing the air. The gist of the incident is that Walīd ibn ʿAbd al-Malik1
thought that Sayyidunā ʿAlī I played the greatest role in the slander,
but al-Zuhrī clarified to him that it was actually Ibn Ubay.

He reports:

‫كنت عند الوليد بن عبد الملك ليلة من الليالي و هو يقرأ سورة النور مستلقيا فلما بلغ هذه اآلية إِ َّن ا َّل ِذ ْي َن‬
‫ك ُع ْص َب ٌة ِّم ْن ُك ْم حتى بلغ َوا َّل ِذ ْي ت ََو ّل ٰى ِك ْب َر ُه جلس ثم قال يا أبا بكر من تولى كبره منهم أليس‬
ِ ‫َج ُاء ْوا بِالإْ ِ ْف‬
‫علي بن أبي طالب قال فقلت في نفسي ماذا أقول لئن قلت ال لقد خشيت أن ألقى منه شرا و لئن قلت نعم‬
‫لقد جئت بأمر عظيم قلت في نفسي لقد عودني الله على الصدق خيرا قلت ال قال فضرب بقضيبه على‬
‫السرير ثم قال فمن فمن حتى ردد ذلك مرارا قلت لكن عبد الله بن أبي‬

One night, I was with Walīd ibn ʿAbd al-Malik. He was reciting Sūrah al-Nūr
while lying down. When he reached the verse:

Indeed, those who came with falsehood are a group among you.

Until he reached:

And he who took upon himself the greater portion thereof

He sat up. He then enquired, “O Abū Bakr! Who took upon himself the
greater portion thereof among them? Was it not ʿAlī ibn Abī Ṭālib?”

I said to myself, “What should I say. If I reply in the negative, I fear that I
might receive an awful response from him. And if I reply in the affirmative,
I have committed a major crime.”

I then said to myself, “Allah has accustomed goodness for honesty.”

1  Walīd ibn ʿAbd al-Malik ibn Marwān, Abū al-ʿAbbās al-Umawī, the Khalīfah. He battled the Roman
Empire many times when his father was in power. He opened the door of Spain and the land of Turkey.
He also initiated Jāmiʿ Banī Umayyah (the Masjid of Banū Umayyah) and had the Masjid of Rasūlullāh
H extended and beautified. The only problem was that he lived in luxury and possessed very
little knowledge. He passed away in 96 A.H. (Siyar Aʿlām al-Nubalā’ vol. 4 pg. 348; Shadharāt al-Dhahab
vol. 1 pg. 105)

355
 So I replied, “No.”

Hearing this, he hit his stick on the bed and asked, “Then who? Then who?”
repeating this many times.

I clarified, “Rather it was ʿAbd Allah ibn Ubay.”1

Ḥāfiẓ Ibn Ḥajar states:

‫و كأن بعض من ال خير فيه من الناصبة تقرب إلى بني أمية بهذه الكذبة فحرفوا قول عائشة إلى غير وجهه‬
‫لعلمهم بانحرافهم عن علي فظنوا صحتها حتى بين الزهري للوليد أن الحق خالف ذلك فجزاه الله تعالى خيرا‬

It appears that some Nawāṣib who have no goodness in them curried

favour with the Banū Umayyah using this lie. They totally distorted
ʿĀ’ishah’s statement due to their knowledge of the latter’s disinclination
towards ʿAlī which led to them to accepting its authenticity. Until al-Zuhrī
clarified to Walīd that the reality is the total opposite. May Allah reward
him abundantly.2

4. What was Rasūlullāh’s H stance over what happened?

Undoubtedly, Rasūlullāh H is the most knowledgeable of the creation

of his wife al-Ṣiddīqah J and her innocence from the accusations of the
slanderers. Therefore, he was deeply hurt at the slander. The accusation
was levelled at his honour and at the most beloved person to him. And he
is the most possessive creation. He announced this to his Ṣaḥābah M
after the possessiveness of Saʿd was reported to him. He said:

‫أتعجبون من غيرة سعد والله ألنا أغير منه و الله أغير مني‬

Are you surprised at Saʿd’s possessiveness? By Allah, I am more possessive

than him and Allah is more possessive than me.3

1  Al-Ṭabarānī vol. 23 pg. 97 Ḥadīth: 145; Ḥilyat al-Awliyāʾ vol. 3 pg. 369; Fatḥ al-Bārī vol. 7 pg. 437.
2  Fatḥ al-Bārī vol. 7 pg. 437
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 7416; Ṣaḥīḥ Muslim Ḥadīth: 1499 – the narration of al-Mughīrah ibn Shuʿbah I.

356
 The anger and anxiety he experienced was manifest on his face and in
his behaviour, from the time the treacherous slanderers began their
onslaught on our mother Sayyidah ʿĀ’ishah J. The Ṣaḥābah and the
Ahl al-Bayt discerned this. However, he exercised complete truthfulness
and patience, having full conviction that Allah E will defend him and
assist him. Allah’s E wisdom was to withhold revelation for a month.
The people continued passing nasty remarks and many were treading
this path. Rasūlullāh H carried the load of patience and observed
it diligently for Allah’s E sake, despite the matter being extremely
burdensome on his sensitive personality. The accusations were hurtful to
him and so was the anxiety of his beloved wife who he would protect when
she was weary and comfort with his affection and noble character.

This great affair was extremely burdensome for him to the extent that due
to its severity, he remained silent. He believed in her innocence and knew
about her illness so he would only say, “How are you.”

When this is the reality, then why did Rasūlullāh H consult some
of his family and Companions in the matter like Sayyidunā ʿAlī, Usāmah,
Zaynab, and Sayyidah ʿĀ’ishah’s slave girl M? Did he question them out
of uncertainty and did Sayyidunā ʿAlī’s I response verify his doubt as
claimed by the deviates?1

This can be answered by saying:

• Rasūlullāh H remained patient and had conviction in the purity

of his wife. However, he wished to feel comforted by someone else’s

1  As the author of the offensive book, Khiyānat ʿĀ’ishah bayn al-Ḥaqīqah wa al-Istiḥālah, Muḥammad
Jamīl Ḥamūd al-ʿĀmilī pg. 25. This book contains obscenity and disgust, and criticises and abuses our
Mother with the worst of expletives and the most immoral words. Such language cannot possibly be
imagined to be used by a being who attributes himself to the noble religion of Islam. We beg Allah’s
safety from His wrath. May Allah be pleased with our Mother Sayyidah ʿĀ’ishah al-Ṣiddīqah J and
may the continuous curse of Allah be upon those who slander her!

357
 answer, although he knew the answer himself. This is something
that solaces the heart of the grieving person but does satisfy a
doubtful heart. It is inconceivable for Rasūlullāh H to doubt
the most beloved and closest person to him.

• Those who are peddling this false notion have forgotten that
Rasūlullāh H took a solemn oath upon the innocence of
Sayyidah ʿĀ’ishah J even prior to the revelation of the verses,
which ought to silence the slanderers. He publicly announced his
testimony in front of the people saying:

‫و الله ما علمت على أهلي إال خيرا‬

By Allah, I only know good about my wife.

This solemn oath of Rasūlullāh H should silence those who claim

that Nabī H asked out of uncertainty. Do they know such things
about our mother which Rasūlullāh H – the infallible and informed
by Allah E – was unaware of? Or are they in reality, belying Rasūlullāh
H in his testimony by slandering his wife?

This clearly shows the stance of Rasūlullāh H in the matter and his
conviction of our mother’s innocence. He was not doubtful or unsure. And
his question was just in order to be comforted by listening to the answer
he knew.

Ibn al-Qayyim al-Jawziyyah has written some profound words when

explaining this matter. He writes:

‫إن رسول الله صلى الله عليه و سلم كان هو المقصود باألذى و التي رميت زوجته فلم يكن يليق به أن‬
‫يشهد ببراءتها مع علمه أو ظنه الظن المقارب للعلم ببراءتها و لم يظن بها سوءا قط و حاشاه و حاشاها و‬
‫لذلك لما استعذر من أهل اإلفك قال من يعذرني في رجل بلغني أذاه في أهلي والله ما علمت على أهلي‬
‫إال خيرا و لقد ذكروا رجال ما علمت عليه إال خيرا و ما كان يدخل على أهلي إال معي فكان عنده من‬
‫القرائن التي تشهد ببراءة الصديقة أكثر مما عند المؤمنين و لكن لكمال صبره و ثباته و رفقه و حسن ظنه‬

358
 ‫بربه و ثقته به وفى مقام الصبر و الثبات و حسن الظن بالله حقه حتى جاءه الوحي بما أقر عينه و سر قلبه و‬
‫عظم قدره و ظهر ألمته احتفال ربه به و اعتناءه بشأنه‬

The accusation and slander levelled against his wife were in fact intended
at Rasūlullāh H. Therefore, it was not suitable for him to testify to her
innocence notwithstanding his conviction or strong belief which is close to
conviction of the same. He never believed evil about her. May Allah forbid!
Accordingly, when he himself sought relief from the slanderers he said:

Who will absolve me of a man who has hurt me regarding my

family? By Allah, I only know good about my wife. And they have
mentioned such a man about whom I only know good. He would
not enter my home, except with me.”1

He had more evidences that supported the innocence of al-Ṣiddīqah

than what the believers had. However, due to his complete patience,
perseverance, compassion, good thoughts about Allah E, and his
conviction in Him, he displayed unswerving patience and perseverance
and kept good thoughts about Allah as he ought to until revelation reached
him which cooled his eyes and pleased his heart and increased his value.
Furthermore, the honour and care Allah E awarded him became
manifest to his ummah.2

Sayyidunā ʿAlī’s I answer was to remove the anxiety and grief burdening
Rasūlullāh H. His answer included two significant benefits.

First Benefit: He said that Allah E did not constrain things for him
and there are many women besides her, implying that Rasūlullāh H
divorce her if she is the cause of his anxiety, so that Rasūlullāh’s H
heart might be at ease and his mind relieved. He regarded Rasūlullāh’s
H comfort more important than the comfort of any believer.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2661; Ṣaḥīḥ Muslim Ḥadīth: 2770.

2  Zād al-Maʿād vol. 3 pg. 235.

359
 As if he said: Although a person’s value might be appreciated by you, O
Messenger of Allah, you are more valuable and enjoy a far greater status
in our hearts. Thus, your heart should not be discomforted due to them
and you should not grieve over them. In fact, we will sacrifice our parents
for you.

Al-Thawrī said:

‫رأى ذلك هو المصلحة في حق النبي صلى الله عليه و سلم‬

He understood this to be best in Rasūlullāh’s H interest.1

This was the behaviour of the Ṣaḥābah M. They favoured Nabī H

over themselves, their families, and all mankind. They would gather and
weep whenever Rasūlullāh H was afflicted with anxiety or grief.2

Sayyidunā ʿUmar I too expressed something similar when the rumour

spread that Rasūlullāh H had divorced his wives. The gist of the
incident is that Rasūlullāh H separated from his wives [without
divorcing them] and went to the upper story of his house. Sayyidunā
ʿUmar sought permission to enter but Rasūlullāh H remained silent
and did not reply to his servant, Rabāḥ. Sayyidunā ʿUmar I then said
(as reported by him):

‫فقلت يا رباح استأذن لي عندك على رسول الله صلى الله عليه و سلم فإني أظن أن رسول الله صلى الله‬
‫عليه و سلم ظن أني جئت من أجل حفصة والله لئن أمرني رسول الله صلى الله عليه و سلم بضرب عنقها‬
‫ألضربن عنقها و رفعت صوتي‬

I said, “O Rabāḥ. I seek your permission for entering upon Rasūlullāh

H. I suppose that Rasūlullāh H thinks that I have come for

1  Fatḥ al-Bārī vol. 8 pg. 468.

2  Study the incident of Rasūlullāh H separating from his wives: Ṣaḥīḥ al-Bukhārī vol. 7 pg. 28
Ḥadīth: 5191.

360
 Ḥafṣah’s sake. By Allah, if Rasūlullāh H commands me to execute her,
I will execute her.”

I raised my voice when declaring this.1

Here we find Sayyidunā ʿUmar taking an oath that had Rasūlullāh H

ordered Sayyidah Ḥafṣah J — his daughter who he loved dearly— to be
executed, he would readily carry it out.

Undoubtedly, they could not tolerate the grief experienced by Rasūlullāh

H, and would hasten to remedy it, even if it meant distancing
themselves from their near and dear ones. May Allah be pleased with
them.

This is Sayyidunā ʿAlī’s stance and the stance of Sayyidunā ʿUmar I as

well. However, it should not be deduced that Sayyidunā ʿUmar hated his
daughter when he made his declaration. Similarly, it should not be deduced
that Sayyidunā ʿAlī I harboured ill feelings for Sayyidah ʿĀ’ishah J
when he provided his advice. IT was love and reverence for the Nabī
H that promted them to make these remarks. They favoured him
over everyone else no matter what position the latter enjoyed.

Second Benefit: Sayyidunā ʿAlī’s statement, “Ask the slave girl, she will
tell you the truth.” This implies that he knew Rasūlullāh H valued
Sayyidah ʿĀ’ishah J. Accordingly, he motioned him to remove this
bitter grief by listening to someone who remains with her and knows her
private life, i.e. her slave girl who serves her.

Had Sayyidunā ʿAlī I harboured ill feelings towards our Mother, he

would have sufficed by advising Rasūlullāh H to separate from her.
In fact, he would have emphasised his point by mentioning the reasons

1  Ṣaḥīḥ Muslim Ḥadīth: 1479.

361
 and enforcing his advice. However, he moved over to the second piece of
advice, which shows his preference of it. The slave girl testified to her
goodness and duly praised Sayyidah ʿĀ’ishah J. Thus, Rasūlullāh’s
H heart was comforted, and Sayyidunā ʿAlī’s I advice turned out

to be fruitful.

Studying the above, you will realise that his advice was not an indictment
against Sayyidah ʿĀ’ishah J, Allah forbid, but rather a testament in her
favour. Therefore, the Shīʿah using it to prove their warped ideologies is
erroneous.

Rasūlullāh’s H stance can be summarised as follows:

»» Rasūlullāh H awaited revelation for a month. Nothing

concerning Sayyidah ʿĀ’ishah J was revealed to him. During
this period, he consulted his Ṣaḥābah.

»» He verified Sayyidah ʿĀ’ishah’s J condition from her slave-girl,

Barīrah J, who only mentioned her one weakness of displaying
negligence over the dough by sleeping, due to her tender age.1

1  Ibn al-Qayyim states:

‫فإن قيل ما بال رسول اهلل صىل اهلل عليه و سلم توقف يف أمرها و سأل عنها و بحث و استشار و هو أعرف باهلل و بمنزلته عنده و بام‬
‫يليق به و هال قال سبحانك هذا هبتان عظيم كام قاله فضالء الصحابة‬

‫فاجلواب أن هذا من متام احلكم الباهرة التي جعل اهلل هذه القصة سببا هلا و امتحان و ابتالء لرسوله صىل اهلل عليه و سلم و جلميع األمة‬
‫إىل يوم القيامة لريفع هبذه القصة أقواما و يضع هبا اآلخرين و يزيد اهلل الذين اهتدوا هدى و إيامنا و ال يزيد الظاملني إال خسارا و اقتىض‬
‫متام االمتحان و االبتالء أن حبس عن رسول اهلل صىل اهلل عليه و سلم الوحي شهرا يف شأهنا ال يوحى إليه يف ذلك يشء لتتم حكمته‬
‫التي قدرها و قضاها و تظهر عىل أكمل الوجوه و يزداد املؤمنون الصادقون إيامنا و ثباتا عىل العدل و الصدق و حسن الظن باهلل و‬
‫رسوله و أهل بيته و الصادقني من عباده و يزداد املنافقون إفكا و نفاقا و يظهر لرسوله و للمؤمنني رسائرهم‬

If it is asked: Why did Rasūlullāh H remain silent in her matter, enquire about her, and
consult whereas he has the most recognition of Allah, his status in Allah’s eyes, and what is
worthy for him? Why did he not simply say, “This is an open slander,” like the senior Ṣaḥābah
M declared? continued ...

362
 »» He1 addressed the people and asked them to relieve him from the
nasty schemes of the hypocrite and enemy of Allah, Ibn Salūl.

»» He then proceeded to meet with Sayyidah ʿĀ’ishah J at her

father’s house and advised her and reminded her of Allah. He
informed her that if she was innocent, Allah E will soon
exonerate her.

»» Rasūlullāh H did not leave the house of Sayyidunā Abū

Bakr I and revelation began to descend upon him. After being
relieved of it, he began to smile. The first thing he uttered was, “O
ʿĀ’ishah, listen up! Allah has indeed exonerated you.”

5. The Stance of the Ṣaḥābah M

Allah E decreed out of his infinite wisdom that this fitnah should
take place, as a test. Majority of the Ṣaḥābah M were saved from
speaking negatively of Sayyidah ʿĀ’ishah J. Allah E reminded
and admonished them:

‫َات بِ َأن ُْف ِس ِه ْم َخ ْي ًرا َو َقا ُل ْوا ٰه َذا إِ ْف ٌك ُّمبِ ْي ٌن‬

ُ ‫َّل ْولاَ إِ ْذ َس ِم ْعت ُُم ْو ُه َظ َّن ا ْل ُمؤْ ِمن ُْو َن َوا ْل ُمؤْ ِمن‬

Why, when you heard it, did not the believing men and believing women think good
of one another and say, “This is an obvious falsehood”?

1 continued from page 362

The answer: This is one of the sublime wisdoms of Allah which Allah E has made this
incident a source of. It was also a great test for Rasūlullāh H and the entire ummah till
the Day of Qiyāmah. In order that this incident might honour some, and disgrace others.
Allah will increase the guidance and faith of those who are guided while the oppressors will
only increase in deprivation. The test demanded that revelation concerning her be withheld
from Rasūlullāh H for a month so that the wisdom Allah decreed might reach its
peak and manifest in the most complete form. This increased the true believers in faith,
and steadfastness on equity and truthfulness, and having positive thoughts about Allah, His
Messenger, the Ahl al-Bayt, and the truthful servants. On the other hand, it only increased
the hypocrites in slander and hypocrisy. It also manifested the inner emotions of Rasūlullāh
H and the believers. (Zād al-Maʿād vol. 3 pg. 234)

363
 Only three of the Ṣaḥābah M were ensnared by these rumours, viz.
Sayyidunā Ḥassān ibn Thābit , Sayyidunā Misṭaḥ ibn Uthāthah, and
1

Sayyidah Ḥamnah bint Jaḥsh M. They were consequently lashed as a

form of purification and expiation.2 Nabī H has stated:

‫و من أصاب من ذلك شيئا فأخذ به في الدنيا فهو كفارة له و طهور‬

Whoever perpetrates any of this and is punished for it in this world, it will
serve as an expiation and purification for him.3

6. Why was the ḥadd not meted out on the munāfiq who was the
mastermind behind everything while the other three were lashed?

There are few opinions in this regard:

• Ḥudūd are in fact expiations and purifications. And this wicked

man is not deserving of it.

• He fabricated the slander, then broadcasted it in ways that could

not be traced to him.

• Ḥadd is only established either by acknowledgment or proof. He

neither acknowledged his crime, nor did anyone testify against
him. He would only publicise it to his friends, who did not testify
against him, and he did not mention it in the presence of the true
believers.

• Ḥadd al-Qadhf (slander) is the right of a person. It is not meted out

except after demand. If it is said that it is Allah’s right, then too the
demand of the accused is necessary. However, Sayyidah ʿĀ’ishah
J did not demand it.

1  There is a difference of opinion in this regard. See: al-Istīʿāb fī Maʿrifat al-Ṣaḥābah vol. 4 pg. 1884; al-
Baḥr al-Muḥīṭ vol. 8 pg. 20.
2  Zād al-Maʿād vol. 3 pg. 236.
3  Ṣaḥīḥ al-Bukhārī Ḥadīth: 6801; Ṣaḥīḥ Muslim Ḥadīth: 1709.

364
 • His ḥadd was waived due to some benefit and wisdom which was
present in not meting it out, just as he was not executed despite
his apparent hypocrisy and voicing things that necessitated his
execution. The wisdom was to win the hearts of his nation and
not to scare them away from Islam. He was obeyed among them
and a leader over them. There was fear of an uprising had he been
lashed.

It is also possible that it was waived for all of the above reasons.1

7. What was the difference between ʿAbd Allah ibn Ubay the Munāfiq’s
words and the words of those Ṣaḥābah M who participated in the
slander? Why did Rasūlullāh H not seek relief from the three
as he sought from ʿAbd Allah ibn Ubay?

Ibn Taymiyyah explains:

‫الفرق بين ابن أبي و غيره ممن تكلم في شأن عائشة أنه كان يقصد بالكالم فيها عيب رسول الله صلى الله‬
‫عليه و سلم و الطعن عليه و إلحاق العار به و يتكلم بكالم ينتقصه به فلذلك قالوا نقتله بخالف حسان و‬
‫مسطح و حمنة فإنهم لم يقصدوا ذلك و لم يتكلموا بما يدل على ذلك و لهذا إنما استعذر النبي صلى الله‬
‫عليه و سلم من ابن أبي دون غيره‬

The difference between Ibn Ubay and others who spoke against ʿĀ’ishah
is that Ibn Ubay wished to attack and assault the personality of Rasūlullāh
H, and disgrace him. He would speak in a condescending manner. Due

to this, they said, “We will kill him.” This is contrary to Ḥassān, Misṭaḥ, and
Ḥamnah. They did not intend this, nor did they speak in a way which implies
this. Hence, Nabī only sought relief from Ibn Ubay, not the others.2

1  Zād al-Maʿād vol. 3 pg. 236.

2  Al-Ṣārim al-Maslūl ʿalā Shātim al-Rasūl of Ibn Taymiyyah pg. 180.

365
Discussion 2: Considerations and Stances with Umm al-Mu’minīn and
an Intellectual Standpoint supporting her Behaviour

A. Considerations and Stances with Umm al-Mu’minīn

There is a glaring virtue of Sayyidah ʿĀ’ishah J in the incident of ifk. It also
reveals her sublime character and noble reformed disposition, coupled with her
soft heart, and pure inner. Nabī’s H words describing the inmates of Jannah
aptly apply to her:

‫يدخل الجنة أقوام أفئدتهم مثل أفئدة الطير‬

People whose hearts are like the hearts of birds will enter Jannah.1

Many factors in this wonderful ḥadīth point this out:

1. Her necklace, which had little value, falls off her and she gets delayed in
search for it. This behaviour is a sign of a pure heart and an innocent spirit.
Nothing really disturbed her, even if the slanderers spoke what they wanted.

2. Her aloofness from people’s talk and indifference to finding out news. She
would not listen to tales, nor was she involved in backbiting.

3. The servant’s testimony in her favour of chastity, splendid character, and a

clean heart. She found no defect in her besides her falling off to sleep on the
dough of the house. This is a high praise, just as is al-Nābighah’s compliment:

‫بهن فلول من قراع الكتائب‬ ‫و ال عيب فيهم غير أن سيوفهم‬

They have no shortcoming, besides their swords

Have jags from striking the battalions2

1  Ṣaḥīḥ Muslim Ḥadīth: 2840 – the narration of Sayyidunā Abū Hurayrah I.

2  Dīwān al-Nābighah al-Dhibyānī pg. 32.

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4. She entered Madīnah sitting in her carriage without the slightest concern
that evil might afflict some people into slandering her chastity and
innocence the way they did. When she learnt of it, she says:

‫فجئت أبوي فقلت ألمي يا أمتاه ما يتحدث الناس قالت يا بنية هوني عليك فوالله لقلما كانت امرأة قط‬
‫وضيئة عند رجل يحبها و لها ضرائر إال كثرن عليها قالت قلت سبحان الله أولقد تحدث الناس بهذا‬

So I came to my parents and said to my mother, “O beloved mother, what

are people speaking?” She said, “O my beloved daughter! Take it easy
upon yourself. By Allah, very seldom is a pretty woman with a man who
loves her, and she has co-wives, except that they take advantage of her1.”
I exclaimed in utter amazement, “Purity belongs to Allah! Are people
actually discussing this?”

This chaste and decent soul never imagined that people would get involved
in such a vile vilification.

The verses of the Qur’ān point out this quality of our mother Sayyidah
ʿĀ’ishah J, in the Sublime’s words:

ٌ ‫َات ُل ِعن ُْوا ِفي الدُّ ْن َيا َوالأْ ٰ ِخ َر ِة َو َل ُه ْم َع َذ‬

‫اب َع ِظ ْي ٌم‬ ِ ‫ت ا ْل ُمؤْ ِمن‬
ِ َ‫َات ا ْل َغ ِافلا‬
ِ ‫إِ َّن ا َّل ِذ ْي َن َي ْر ُم ْو َن ا ْل ُم ْح َصن‬

Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed
in this world and the Hereafter; and they will have a great punishment.2

Al-Ghāfilāt (unaware) here means:

‫السليمات الصدور النقيات القلوب الالتي ليس فيهن دهاء و ال مكر‬

Women who possess innocent dispositions and pure hearts, are not shrewd,
nor cunning.3

1  Katharna: increase speaking (evil) about her and insulting her. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-
Athar vol. 4 pg. 153)
2  Sūrah al-Nūr: 23.
3  Al-Kashāf vol. 3 pg. 222.

367
 This was the quality of our mother Sayyidah ʿĀ’ishah J.

5. She defended Sayyidunā Misṭaḥ I, despite his involvement in the

slander against her, when Umm Misṭaḥ L disparaged him. She remained
silent and did not participate in the disparagement after she learnt of his
participation in what the hypocrites were saying. Had she possessed a
hard heart – Allah E forbid – she would have spoken harsh words
with vicious wrath, to take revenge for herself. When a person expresses
his revenge, his statements – although harsh – are treated as excusable.
So what about something that assaults the essence and morality of a
woman?

6. Her testimony in Sayyidah Zaynab’s J favour of her virtue, religiousness,

and cautiousness. This is another sign of her noble disposition and
pure heart. She speaks of her co-wife with glowing praise, despite the
competition between them in securing virtues and obtaining greater
proximity to Rasūlullāh H. She spoke honestly and virtuously about
our Mother Sayyidah Zaynab J:

‫و هي التي كانت تساميني من أزواج رسول الله صلى الله عليه و سلم فعصمها الله بالورع‬

And she was the same one to compete with me from the wives of Rasūlullāh
H. But Allah safeguarded her due to her cautiousness and piety.

Moreover, her praise for Sayyidunā Saʿd ibn ʿUbādah I and mention
of his righteousness and excusing his error by asserting that it was due to
tribalism, without attacking his īmān or belittling his status. She reports:

‫فقام سعد بن عبادة و هو سيد الخزرج و كان قبل ذلك رجال صالحا و لكن احتملته الحمية‬

Upon this, Saʿd ibn ʿUbādah stood up, the head of the Khazraj – and he was
a righteous man prior to this. However, tribalism seized him.

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 This can only be spoken by one who one possesses an honourable and
magnanimous soul.

7. Venting wrath with distasteful words and hurtful statements does not
feature in any part of the ḥadīth.

8. Her soft heart. She felt a subtle discomfort from Rasūlullāh’s H

unusual behaviour and grief which prevented him from showing her the
affection and compassion he would normally show her in her illness.
Nonetheless, she concealed this sorrow in her heart and only asked herself
without articulating it. This grief is the natural consequence of the heart
of a lover when hurt by the change of behaviour of its beloved towards it.
However, its modesty prevents it from voicing its feelings, in anticipation
of the beloved’s loving return to it. This is more delightful to both the
soul and heart. And this was the character of Sayyidah ʿĀ’ishah J, an
embodiment of modesty, sublimeness, and magnanimity with the most
beloved and honoured human, Rasūlullāh H.

9. The intensification of her sickness after learning about the slander is

a manifest proof of her sublime sensitive soul. The more sublime and
pure a soul is, the more hurt it is by nasty remarks. When harsh words
are directed at an ignoble soul, it does not wound it, due to the heart’s
hardness, and insensitive disposition. In the same light, the anxiousness
of Rasūlullāh H was manifest from his countenance, and his speech
and behaviour exhibited his deep remorse, due to the slander against the
most beloved to his heart.

Coupled with the illness that pained her body, were incessant tears which
did not stop due to the slander, and the severity of the heartache. The ache
afflicted the inner self to the extent that she says after learning about the
slander:

‫فبكيت تلك الليلة حتى أصبحت ال يرقأ لي دمع و ال أكتحل بنوم حتى أصبحت أبكي‬

369
 I cried that whole night until morning; my tears were incessant and I never
had a wink of sleep. Next morning, I was still weeping.

She narrates a little while later:

‫فأصبح أبواي عندي و قد بكيت ليلتين و يوما ال أكتحل بنوم و ال يرقأ لي دمع يظنان أن البكاء فالق كبدي‬
‫قالت فبينما هما جالسان عندي و أنا أبكي فاستأذنت علي امرأة من األنصار فأذنت لها فجلست تبكي‬
‫معي‬

My parents came to me next morning. And now I had cried for two nights
and a day; I had not a wink of sleep and my tears flowed incessantly. They
thought that weeping will rapture my liver.

While they were sitting beside me, and I continued crying, a woman from
the Anṣār sought permission to enter and I acceded to her request. She sat
down and cried with me.

10. Sayyidah ʿĀ’ishah J was perplexed, confused, and alarmed after

Rasūlullāh H spoke to her, after not speaking to her for an entire
month. The reason for this concern was that the first words spoken to her
show neutrality. Rasūlullāh H did not express her innocence in front
of Allah E, but instead invited her to repent and seek forgiveness,
had she committed the crime – May Allah forbid. This sudden perplexity
stopped her eyes from tearing and tongue from speaking. This is a manifest
evidence of her innocence from the slander, because it shows that she
never imagined it.

Suddenness displays the previous ignorance of what man is suddenly

confronted with and his unmindfulness of the same. Basically, he never
expected what happened to happen.

Sayyidah ʿĀ’ishah J was unable to tolerate listening to neutrality from

the mouth of Nabī H. She thought that he knew about her innocence
with unswerving conviction.

370
 She thus stopped crying and realised that her grief was more enormous
than her tears. She expresses this in the words:

‫فلما قضى رسول الله صلى الله عليه و سلم مقالته قلص دمعي حتى ما أحس منه قطرة‬

When Rasūlullāh H completed his address, my tears dried up to the

extent that I could not even sense a drop.1

She then turned to her father and mother to defend her, but they were
unable to do so, which increased her agony. She now realised that she
has to speak. The earth was constrained upon her and her chest became
constrained due to grief and worry and her eyes could not shed a tear. She
found nought but to resort to Allah, the Master of the Universe, for help
and share her agony and grief with Him. She says:

‫فقلت و أنا جارية حديثة السن ال أقرأ كثيرا من القرآن إني والله لقد علمت لقد سمعتم هذا الحديث حتى‬
‫استقر في أنفسكم و صدقتم به فلئن قلت لكم إني بريئة والله يعلم أني بريئة ال تصدقوني بذلك و لئن‬
‫اعترفت لكم بأمر والله يعلم أني منه بريئة لتصدقني والله ما أجد لكم مثال إال قول أبي يوسف قال َف َص ْب ٌر‬
ِ ‫لى َما ت‬
‫َص ُف ْو َن‬ ُ ‫َج ِم ْي ٌل َوال َّلهُ ا ْل ُم ْست ََع‬
ٰ ‫ان َع‬

So I said, and I was young and of tender age; I would not recite much Qur’ān,
“Certainly, by Allah, I know that you have listened to this rumour until it
has settled in your hearts and you have believed it. If I say to you that I am
innocent – And Allah knows that I am innocent – you will not believe me.
On the other hand, if I attest before you to something, and Allah knows
that I am innocent from it, you will believe me. By Allah, I do not find any
example for you except the statement of Yūsuf ’s father:

So patience is most fitting. And Allah is the one sought for help against
that which you describe.”2

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2661; Ṣaḥīḥ Muslim Ḥadīth: 2770.

2  Sūrah Yūsuf: 18

371
 Only a tongue connected to a pure heart can utter such words. A pure
heart is burdened by statements that never crossed the mind, leave alone
getting involved in the same.

11. Despite Sayyidah ʿĀ’ishah J being the mother of the believers and
enjoying superiority, a lofty position, and high status in the sight of Allah,
His Messenger, and the believers, she did not lean to anything of this, but
rather humbled herself before Allah E and displayed her meekness
to Him. She did not see any importance of herself – and she was only 14
years old at the time.

Sayyidah ʿĀ’ishah J, at this tender age, expresses clearly her realisation

of her insignificance and her humbleness before Allah E, coupled
with her good thoughts and firm conviction in Him. This is manifest from
her description:

‫و أنا حينئذ أعلم أني بريئة و أن الله مبرئي ببراءتي و لكن والله ما كنت أظن أن الله منزل في شأني وحيا‬
‫يتلى و لشأني في نفسي كان أحقر من أن يتكلم الله في بأمر يتلى و لكن كنت أرجو أن يرى رسول الله‬
‫صلى الله عليه و سلم في النوم رؤيا يبرئني الله بها‬

At that moment, I was convinced of my innocence and that Allah E

will exonerate me. However, by Allah I did not think for a split second that
Allah will reveal concerning me Qur’ān which will be recited. I viewed
myself unworthy of Allah E speaking about me in the Qur’ān that will
be recited. Yet, I hoped that Rasūlullāh H will see a dream wherein
Allah will exonerate me.1

The opening was closer to her than expected. It was greater, nobler,
more effective, and more valuable than she ever imagined. Allah E
the Almighty Creator revealed verses to His Messenger to exonerate her
which will be recited, memorised in the hearts, and documented in the

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4141; Ṣaḥīḥ Muslim Ḥadīth: 2770.

372
 pages of the Qur’ān. Her everlasting gift surpasses time, place, and space.
The chastity and purity of our blessed mother has been verified and
endorsed by The Most Just, the All-Knowing and the Almighty Creator of
the universe.

12. Her sincere conviction in the oneness of Allah E. This is owing to

her complete truthfulness and pure heart. She did not turn to Rasūlullāh
H, but instead praised Allah E, sincere praise free from turning

to any of the creation, and exempt from seeing oneself. When she was told
to stand up to Rasūlullāh H, she said:

‫ال والله ال أقوم إليه و ال أحمد إال الله عز و جل‬

By Allah, I will not stand up to him. I will only praise Allah – the Mighty
and Majestic.1

This shows her sincerity to Allah in tawḥīd, and also her loving gesture of
displeasure at Rasūlullāh H.

Imām Ibn al-Jawzī explains:

‫إنما قالت ذلك إدالال كما يدل الحبيب على حبيبه‬

She only said that out of pride, like how a lover boasts over his beloved.2

Ibn al-Qayyim al-Jawziyyah comments on this behaviour of Sayyidah

ʿĀ’ishah J after revelation was withheld from Rasūlullāh H for a
month. He expounds on the wisdom behind this:

‫و لتتم العبودية المرادة من الصديقة و أبويها و تتم نعمة الله عليهم و لتشتد الفاقة و الرغبة منها و من أبيوها‬
‫و االفتقار إلى الله و الذل له و حسن الظن به و الرجاء له و لينقطع رجاؤها من المخلوقين و تيأس من‬

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2661; Ṣaḥīḥ Muslim Ḥadīth: 2770.

2  Fatḥ al-Bārī vol. 8 pg. 477.

373
 ‫حصول النصرة و الفرج على يد أحد من الخلق و لهذا وفت هذا المقام حقه لما قال لها أبواها قومي إليه و‬
‫قد أنزل الله عليه براءتها فقالت ال والله ال أقوم إليه و ال أحمد إال الله هو الذي أنزل براءتي‬

In order that servitude be accomplished which was intended from

Ṣiddīqah and her parents. So that Allah’s favour be completed upon them.
And so that her and her parent’s desire and yearning, subjugation to Allah,
humbleness before Him, having good thoughts about Him, and hoping
in Him increase, and that all hope be lost from the creation. So that she
becomes despondent from gaining help or an opening at the hands of any
of the creation. Therefore, she done full justice to the situation by stating
after her parents told her to stand up to him, “By Allah, I will not stand up
to him. I will only praise Allah,” as He revealed my innocence.1

Rasūlullāh H remained silent upon this. This was done in order to

please her, and out of consideration for the hurt her heart felt. Anyway,
his face was blooming at Allah’s E exoneration of his beloved wife,
Ṣiddīqah J.

B. An Intellectual Standpoint supporting Umm al-Mu’minīn’s Behaviour

Here we present a viewpoint to remove the slander relying solely on intellectual
perceptions with regards to the behaviour of our Mother al-Ṣiddīqah J,

without even considering her virtues and position in the Speech of Allah E
and the aḥādīth of His beloved Rasūlullāh H. We will present the discussion
in brief points – the maxim itself supports her behaviour – to remove misgivings
and misconceptions about her. Ultimately, we will prove that undoubtedly this
behaviour is not the behaviour of the suspicious but rather the behaviour of the
sinless and chaste.

1. Sayyidah ʿĀ’ishah J accompanied Rasūlullāh H on the journey in

accordance to the practice of Rasūlullāh H of drawing lots between
his wives before travelling. He would leave with whoever’s name was

1  Zād al-Maʿād vol. 3 pg. 234.

374
 drawn. Therefore, Sayyidah ʿĀ’ishah J had no earlier preparations or
intention to travel, it was spontaneous. And this was Rasūlullāh’s H
habit with his wives. Doubtful people prepare well in advance and plan
among themselves. Whereas this is not found here.

2. Sayyidah ʿĀ’ishah J did not plan or intend to lag behind the army. She
had an urge to relieve herself, so she went and then returned. Had there
been anything sceptical planned, she would not have returned to her
place. She would have remained far away. Returning to her place has the
possibility of someone noticing her, especially Rasūlullāh H who was
fond of her and would accompany her on the road. Hence, there is nothing
suspicious here. She returns to a place where she is easily noticeable by
people. This is something that will spoil the plan of the doubtful.

Therefore, her return to that place is a practical proof of her pure intention
and innocence from the insults of the slanderers. She relates:

‫فأممت منزلي الذي كنت به و ظننت أنهم سيفقدوني فيرجعون إلي‬

I advanced to the station I was present at and thought that they will realise
I am missing, so they will return to fetch me.1

3. She reaches the army in broad daylight, in front of everyone. She does
not conceal herself at all by the cover of night. She reaches the army with
Sayyidunā Ṣafwān ibn al-Muʿaṭṭal leading her camel while the sun is high
up in the sky. Suspicious people prefer the cover of night and darkness for
their sinister plans. They stay far away from the eyes of people so that no
one notices them when they return.

This is something logically correct. When this is the case, then her
returning in broad daylight totally debunks every evil soul’s slander.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 2661; Ṣaḥīḥ Muslim Ḥadīth: 2770.

375
 Had she returned during the night, it would have been suspicious. To the
contrary, those with misgivings would have realised her innocence by her
appearance in broad sunlight. Therefore, returning at this hour is clear
evidence of her innocence and unadulterated intention.

4. Sayyidunā Ṣafwān’s I lagging behind in this expedition is nothing

unusual. It was his task, as the rearguard of the army, to bring along those
who lagged behind or pick up anything the army might have unknowingly
dropped en route while returning.

Ḥāfiẓ Ibn Ḥajar V says:

‫و وقع في حديث ابن عمر بيان سبب تأخر صفوان و لفظه سأل النبي صلى الله عليه و سلم أن يجعله على‬
‫الساقة فكان إذا رحل الناس قام يصلي ثم اتبعهم فمن سقط له شيء أتاه به و في حديث أبي هريرة و كان‬
‫صفوان يتخلف عن الناس فيصيب القدح و الجراب و اإلداوة‬

The reason for Ṣafwān’s lagging behind appears in Ibn ʿUmar’s ḥadīth.
His words are, “He requested Rasūlullāh H to appoint him as the
rearguard. When the army would depart, he would stand up to pray and
after a while would follow them. If anyone dropped anything, he would
carry it to him.”

Abū Hurayrah’s ḥadīth contains the following explanation, “Ṣafwān would

stay behind the army and gather cups1, bags2, and utensils3.”4

This verifies that it was his general habit which everyone was aware of. It
was possible for any Ṣaḥābī to join up with Sayyidunā Ṣafwān I and
accompany him if he lagged behind. Therefore, this was nothing secret,

1  Al-qadḥ: a cup. (Mukhtār al-Ṣiḥāḥ of al-Rāzī pg. 523)

2  Al-jarāb: a bag made from sheep skin in which dry things would be kept. (Lisān al-ʿArab vol. 1 pg.
259)
3  Al-idāwah: a small bag made from leather to carry water. (al-Nihāyah fī Gharīb al-Ḥadīth wa al-Athar
vol. 1 pg. 33)
4  Fatḥ al-Bārī vol. 8 pg. 461, 462.

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 nor anything clandestine. While on the other hand, suspicious folk do
not behave normally, but rather act in ways contrary to what people are
familiar with about them. They act surreptitious and conceal themselves
to carry out their sinister plans. And this is not found in Sayyidunā Ṣafwān
I so it totally refutes the slander.

5. Suspicious people are apprehensive and restless and have the habit of
listening anxiously and eavesdropping and finding out what people
are discussing. Does anyone know? Was anyone there? What is being
discussed?

This was not the case with our Mother Sayyidah ʿĀ’ishah J. To the
contrary, she returned home innocently with a clean heart, and then fell
ill. We know that she did not ask about anything, nor found out the news,
nor displayed any apprehension or anxiety. In fact, the only thing that
filled her thoughts with grief and pain was the absence of the affection of
the merciful Nabī H towards her in her sickness. This was the only
thing that bothered her. She narrates:

‫ال أشعر بشيء من ذلك و هو يريبني في وجعي أني ال أعرف من رسول الله صلى الله عليه و سلم اللطف‬
‫الذي كنت أرى منه حين أشتكي إنما يدخل علي رسول الله صلى الله عليه و سلم فيسلم ثم يقول كيف‬
‫تيكم ثم ينصرف فذاك الذي يريبني و ال أشعر بالشر حتى خرجت بعدما نقهت‬

I was totally oblivious of everything. Although, one thing did bother me

in my sickness. I did not observe the affection Rasūlullāh H would
normally display when I was sick. He would just come to me, make salām
and ask, “How are you?” Then he would leave. This would worry me.
However, I never suspected anything evil. Not until I left the house one
day after recovering.1

She never sensed anything evil, nor did the thought cross her mind
because she did not commit the act, nor go anywhere close to it. No one

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 4141; Ṣaḥīḥ Muslim Ḥadīth: 2770.

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 senses evil, and realises it faster than the actual perpetrator. But to the
contrary, she was totally oblivious of everything. We do not find any word
in her ḥadīth which suggests hidden fear.

6. Her behaviour towards Rasūlullāh H after the revelation of her

innocence, i.e. her denial of standing up for Rasūlullāh H, and the
fury of an angry beloved, is clear proof for those of insight that this is the
behaviour of one who did not commit the crime.

One who perpetrates a crime always seizes the first opportunity that dawns
for him to abscond, excused and overjoyed due to the slander being turned
away from him outwardly. On the other hand, a noble innocent person
after being oppressed – especially when emotionally hurt by an attack on
his honour – is thereafter exonerated, he is not overjoyed immediately.
The emotional hurt still burdens him. The sudden exoneration does not
lessen his burden and does not make him forget the bitterness of the pain.
Rather, the pain lasts for a long time and then settles.

Our noble mother’s displeasure and her denial to stand up out of dignity,
love, and reproach will not be expressed by a soul broken by the humiliation
of sin. It will only be expressed by an innocent noble soul which has been
hurt by an attack on its honour. She could not control her displeasure,
even in front of Rasūlullāh H. And Rasūlullāh H understood
this and welcomed it for he knew that her displeasure is from a sensitive
mine associated to the chaste Ṣiddīqah J.

‫الناس معادن‬

People are mines.1

As declared by Rasūlullāh H.

1  Ṣaḥīḥ al-Bukhārī Ḥadīth: 3383; Ṣaḥīḥ Muslim Ḥadīth: 2378.

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These points that we have listed are rational and logical deductions of Sayyidah
ʿĀ’ishah’s J behaviour. They emphatically establish her purity, chastity,
and innocence. Her behaviour itself was sufficient to exonerate her from the
calumnies of the slanderers. Then what about when blessed verses were revealed
to exonerate her, defend her, and prove her chastity?

Had the slanderers and those who criticised our Mother only utilised their
intellect and reflected, sane intelligence and īmān would have prevented them
from claiming something ludicrous and nonsensical. To the contrary, they
contradicted pristine revelation and strong faith.

Ustādh al-ʿAqqād1 states:

It is in the capacity of the reader to realise the worth of this defamation

just by one glance. In reality, it is a baseless worthless slander according to
any sane person who also senses behind it the filth of conspiracy and the
occurrences sprouting therefrom. It is polluted and infected filth which
reeks with the stench of religious and political rancour and the evils of
wickedness, lies, and hypocrisy. It is befitting that reservations sprout
from every ḥadīth planted between its wicked folds, although they proffer
multiple times more evidences and misconceptions they proffered for
this useless slander. Whereas there is no evidence or misconception here
besides that Sayyidah ʿĀ’ishah J lagged behind en route for a short while
after the army proceeded unexpectedly. All the stops and advancements of
this entire journey happened all of a sudden.

This lagging behind is not sufficient to suspect an ordinary woman who

has gone out for jihād in the presence of the Messenger of Islam. Had
every woman who lags behind en route been the target of accusation in

1  ʿAbbās ibn Maḥmūd ibn Ibrāhīm al-ʿAqqād. Born in 1306 A.H. He was an Egyptian Poet, Master of
literature, Thinker, and Author. He has written extensively on various sciences of high literacy. Some
of his renowned works are: ʿAbqariyyat Muḥammad and al-Mar’ah fī al-Qur’ān. He passed away in 1383
A.H. (al-Aʿlām vol. 3 pg. 266)

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her religion and chastity, then levelling accusations against people would
be the quickest thing to cross one’s mind.

In fact, had every woman in the caravan besides Sayyidah ʿĀ’ishah J

fell behind, it would be possible for suspicion to arise regarding her delay.
On the other hand, Sayyidah ʿĀ’ishah J was the only one in the caravan
who could be anxious of the fact that those appointed to carry her carriage
could have called her name to ascertain her presence. No other woman
dreaded observation from the Muslim army as she did. Furthermore, she is
the wife of Nabī H, and the daughter of al-Ṣiddīq I who carried the
flag of the Muhājirīn in this expedition.

It devolves on the one who accepts such a nonsensical slander to apply his
mind into accepting a number of various aspects which are baseless and
unsupported. And evidences to the contrary are plenty.

It devolves upon him:

• To believe that Sayyidunā Ṣafwān ibn al-Muʿaṭṭal I was a man

who did not believe in Rasūlullāh H or the injunctions of
Islam.

• To believe that Sayyidah ʿĀ’ishah J, despite being the wife

of Nabī H, did not believe in him and did not practice her
religion.

Whereas there is no proof for either.

To the contrary, there are copious evidences which support the īmān of
Ṣafwān and the īmān of Sayyidah ʿĀ’ishah L which are replete in every
reference of history.

Ṣafwān I was a possessive Muslim who participated in many expeditions

and battles and also passed away a martyr. He was never spoken ill about.

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 Sayyidah ʿĀ’ishah J believed in every word Rasūlullāh H spoke
and retained it with marvellous memory from which blessings can be
sought. She was not negligent of the same.

One who accepts such a baseless accusation should ask himself after
considering all of the above:

How did this imagined illicit relationship with Ṣafwān begin? On that
very night? How could a man be so daring to flirt with the Mother of
the Believers whereas they feared calling her name while she was in her
carriage?

How could this ever cross his mind whereas he does not doubt her faith in
her husband? And he had no prior knowledge of what was hidden in her
heart?

If hypothetically we agree that he was daring enough to do this in ecstasy,

then how can the brain ever accept that Rasūlullāh’s H wife and al-
Ṣiddīq’s daughter will be ensnared by the first flirter she meets?

A woman who is so immoral, her secrets cannot be hidden. Her secrets

would be long exposed, and would not be only disclosed by the ḥadīth of
ifk. The ḥadīth would be restricted to Ṣafwān then.

If this imagined illicit relationship arose before this, then how was it
concealed from her co-wives, those who were jealous of her, and the
hypocrites who speak evil?

Moreover, what made them so daring to take a chance en route? And then
to emphasise the disaster by returning to the army in broad daylight?

All this is drivel which a sound mind will never accept.1

1  Al-Ṣiddīqah bint al-Ṣiddīq of al-ʿAqqād pg. 78, 81.

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