Part 8: Nature of Relationship between Ahlebayt(ra) and Ayesha(ra)


Nature of Relationship between Ahlebayt(ra) and Ayesha(ra)

Note: Part 1 is a must read before reading this part. Please read Part 1. And please read the all comments mentioned in this article.

Though Ayesha(ra) was herself a part of Ahlebayt, but in this article we will be discussing her relation with other members of Ahlebayt.

 

Some examples of respect and honor Ayesha(ra) had for Ahlebayt

1. Amr ibn Dinar narrated from Aisha: “I didn’t see anyone more truthful that Fatima, except her father” Matalibul aliya” 4/453/#3986 Buseere said: “This hadith was narrated by Abu Yala, and Hakeem, which said it’s saheeh per norms of Muslim”. Al-Heythami in “Majmau zawaid” (9/102) said: “Narrated by Abu Yala and Tabarani, narrators of both of them are from narrators of Saheeh”.

2. Al hakim reports on the authority of Ayesha(ra) that Ali was mentioned to her and she said: he is the best living authority on the sunnah. (Biographies of the rightly guided caliphs page 325)

3. Shareeh bin Hane’’. Shareeh said, I went to Aysha and asked her about washing the feet (for prayers). She said, “Go to Ali bin Abi Talib and ask him.” The Virtues of the Companions, by Imam Ahmed, vol.2, #1199, p.702

Similar narration is also present in sahi muslim: Bk 2, Number 0537: Shuraih b. Hani said: I came to ‘A’isha to ask her about wiping over the socks. She said: You better ask (‘Ali) son of Abu Talib for he used to travel with Allah’s Messenger (may peace be upon him).

Comment: Now can any sane and unbiased person even think for a second that Ayesha(ra) used to hate Ahlebayt, after reading these narrations from Ayesha(ra)? No honest person can argue that Ayesha(ra) was filled with hatred for Ahlebayt,  Had it been so she wouldn’t have said those words mentioned in these narrations. In the above narration , we can say that Ayesha(ra) could have directed the questioner to any other companion, if at all she had grudge against Ali(ra). These narrations are sufficient to remove the mask of shian e dajjal who spread the propaganda that Ayesha(ra) used to hate Ahlebayt. (the reason she sent questioner to Ali(ra) was because  few other great sahaba who were virtues than Ali(ra) were dead by then)

 

The affection Ayesha(ra) had for Ahlebayt

اللهم إنهم شرار أمتي يقتلهم خيار أمتي، وما كان بيني وبينه إلا مايكون بين المرأة وأحمائها

1. When Aisha (RA) heard that Ali (RA) was fighting and killing the Khawarij she said: By Allah I heard the prophet PBUH say: “O Lord they are the worst of my nation being killed by the best of my nation” Then she said:”There was nothing between me and him(Ali) except what ensues between the woman and her in-laws.”
[It is found in the Shia book kashf al Ghummah by al Arbili 1/159 or page 158 ; It is found in Bihar al Anwar by the Shia Al Majlisi 33/332-333.]

Comment: We see the view of Ayesha(ra) for Ali(ra) after the battle of Jamal from shia books. Yet going against the Quran shian e dajjal accuse the mother of believers.

2. Ibn Al-Atheer narrated about the death of Al-Hasan bin Ali may Allah be pleased at both of them, that “Al-Hussain asked for Aysha’s permission to bury his brother. She gave him the permission.” Al-Kamil, by Ibn Atheer, vol.3, p.315, year.39H

In Al-Este’ab, “When Al-Hasan passed away, Al-Hussain went to Aysha to ask her to bury his brother. She said, “Certainly yes.”” Al-Esti’ab, vol.1, p.392

In Al-Bidayah, “Al-Hussain sent someone to ask Aysha to let him bury his brother. She accepted.” Al-Bidayah wa Al-Nihayah, by Ibn Katheer, vol.8, p.46, year.49H

Comment: Yet we find the shian e dajjal accusing Ayesha(ra) for preventing Hassan(ra) to bury beside prophet(saw). Don’t the shian e dajjal have any shame, to accuse mother of believers fabricating lies against her?  Well for the honest readers here is the plain truth. Just see how pleasingly Ayesha(ra) agreed to bury Hassan(ra) in her house.

3. In “Usd al-Ghaba” 2/15 by Ibn Al-Atheer in the biography of al-Hasan b. Ali, he said:

ولما حضرته الوفاة أرسل إلى عائشة يطلب منها أن يدفن مع النبي صلى الله عليه وسلم، فلقد كنت طلبت منها فأجابت إلى ذلك، فلعلها تستحي مني، فإن أذنت فادفني في بيتها، وما أظن القوم، يعني بني أمية، إلا سيمنعونك، فإن فعلوا فلا تراجعهم في ذلك، وادفني في بقيع الغرقد.

فلما توفي جاء الحسين إلى عائشة في ذلك فقالت: نعم وكرامة، فبلغ ذلك مروان وبني أمية فقالوا: والله لا يدفن هنالك أبداً. فبلغ ذلك الحسين فلبس هو ومن معه السلاح، ولبسه مروان، فسمع أبو هريرة فقال: والله إنه لظلم، يمنع الحسن أن يدفن مع أبيه! والله إنه لابن رسول الله صلى الله عليه وسلم، ثم أتى الحسين فكلمه وناشده الله، وقال: أليس قد قال أخوك: إن خفت فردني إلى مقبرة المسلمين، ففعل، فحمله إلى البقيع.

In “Tareekh Madinat Dimashqa” 13/289 by Abi Al-qasim Ali b. Al-Hasan Al-Shafie – Dar Al-Fikr (shamela):

أن حسن بن علي بن أبي طالب أصابه بطن فلما عرف بنفسه الموت أرسل إلى عائشة زوج النبي صلى الله عليه وسلم أن تأذن له أن يدفن مع النبي صلى الله عليه وسلم في بيتها فقالت نعم بقي موضع قبر واحد قد كنت احب أن ادفن فيه وأنا اؤثرك به
فلما سمعت بنو أمية ذلك لبسوا السلاح فاستلأموا بها وكان الذي قام بذلك مروان بن الحكم فقال والله لا يدفن عثمان بن عفان بالبقيع ويدفن حسن مع رسول الله صلى الله عليه وسلم ولبست بنو هاشم السلاح وهموا بالقتال وبلغ ذلك الحسن بن علي فأرسل إلى بني هاشم فقال لهم رسوله يقول لكم الحسن إذا بلغ الأمر هذا فلا حاجة لي به ادفنوني إلى جنب أمي فاطمة بالبقيع فدفن إلى جنب فاطمة ابنة رسول الله صلى الله عليه وسلم

All of these narrations are about how al Hassan (may God be pleased with him) asked for permission to be buried next to the Prophet (pbuh) in al Baqee’ cemetery, and Aisha (may God be pleased with him) said: Yes and it would be an honor. However, when he actually died, Marwan bin al Hakim and some of the Ummayads prevented him from being buried there, and Abu Hurayra (may God be pleased with him) protested, saying this was clear oppression.

Comment: Of course, in Islam we don’t believe that all Ummayads or all Abbassids or Alids or Ottomans were good people. Rather, many of them were downright criminals, as seen above. Unfortunately, sects today think that Muslims defend these kinds of people. And keep in mind that the one who protested was not a companion of Prophet(saw) nor do Ahlesunnah regard consider to be a high ranking personality.

4. Masruq narrates from Aisha and Umm Salma that they said that the Prophet (s) ordered them to make preparations for Fatima’s going to Ali. So we brought mud from the valley of Batha , than prepared the home , and cleaned it. Than we made two cushions with our hands. Then prepared food with dates and munqa, and arranged drinkable water. Then we placed a wood in the corner of the house so that clothes and water vessels can be hanged on it. Aisha and Umm Salma narrates that they didn’t saw any better marriage than the marriage of Fatima. [(Ibn Maja, Kitabun Nikah, Babul Walima) ;(Shaikh Tusi in his Amali has narrated a similar tradition that the Prophet (s) ordered his wives to decorate the house for Fatima, which they did.[Amali, by Shaikh Tusi, Vol. 1 , p. 40)]

Comment: If Ayesha(ra) had any grudge for Ali(ra) she would have said that it was not a good marriage compared to other ones, but see what the mother of believers said. Allah(swt) didn’t termed wives of Prophet(saw) as Mother of believers just like that, they indeed possessed the characteristics of a mother , who loves and cares her children.

Note: al-Qassem ibn Muhammad ibn Abu Bakr (ra) he was one of the greatest scholars in Madinah, We would love to open the eyes of the Shia that When Abu Bakr (ra) died his son Muhammad was very young so ‘Ali (ra) took him and raised him with love, then when ‘Ali (ra) and Muhammad bin Abu Bakr (ra) both died it was ‘Aisha (ra) who raised his son al-Qassem (rah).

 

Ahlebayt too used to respect and love Ayesha(ra):

1. sahi muslim Bk 31, Number 5984: ‘A’isha, the wife of Allah’s Apostle (may peace be upon him), said: The wives of Allah’s Apostle (may peace be upon him) sent Fatima, the daughter of Allah’s Messenger (may peace be upon him), to Allah’s Apostle (may peace be upon him). She sought permission to get in as he had been lying with me in my mantle. He gave her permission and she said: Allah’s Messenger, verily, your wives have sent me to you in order to ask you to observe equity in case of the daughter of Abu Quhafa. She (‘A’isha) said: I kept quiet. Thereupon Allah’s Messenger (may peace be upon him) said to her (Fatima): 0 daughter, don’t you love whom I love? She said: Yes, (I do). Thereupon he said: I love this one.

Comment: Thus who love Prophet(saw) and Fatima(ra) also Love Ayesha(ra), and those who hate ayesha(ra), their claim for loving Ahlebayt is invalid and its actually a drama.

2. Ahmed narrated in the Chapter of “Virtues” that Thikran, the slave of Aysha, “asked for Aysha’s permission to let Ibn Abbas enter at the time of her death. Abdullah bin Abdulrahman, the son of her brother was present also. Thikran said, “Here is Ibn Abbas asking for your permission to enter. He is the best of your sons.” She said, “Let me off from Ibn Abbas and his justification and purification.” Abdullah bin Abdulrahman told her, “He is a reader of the Book of Allah, and is knowledgeable in the religion of Allah. Let him in to give a salam to you, and to say goodbye.” Aysha answered, “Let him in if you want to.” Abdullah said, “I will give him the permission.” So Ibn Abbas came in, made salam, and had a seat. He said, “O’ Mother of Beleivers, be happy. By Allah, there is nothing between the removal of pain and lie and the meeting of the beloved ones, Muhammad and his Companions except that your soul leaves your body.” Aysha said, “What else?” Ibn Abbas answered, “You were the most beloved wife to the messenger of Allah peace be upon him. He loved none but purity. Allah Almighty revealed your innocence from the seven heavens. There is no mosque on earth that does not recite the verses that proves your innocence day and night. One day your necklace was dropped, so the prophet peace be upon him got caught with the people in the house. And when they wanted to pray, they did not have water. So Allah revealed the verse of Tayamum. It was a permission for people came through you. By Allah, you are holy. She said, “Leave me O’ Ibn Abbas from this. By Allah, I wish I was forgotten.” Virtues of the Companions, by Ahmed, vol.2, #1639, with a strong attribution

Comment: Just see how Ibn abbas(ra) a member of Ahlebayt honored and praised Ayesha(ra), since ayesha(ra) was on her death bed , ibn abbas(ra) could have said please repent for keeping hatred for Ahlebayt, Or something like that but Ibn abbas(ra) knew the lofty virtues of Ayesha(ra) and her true love for Ahlebayt that’s is why he said nothing but reminded some of her great virtues.

Similar narration is present in Sahi bukhari 6.277: Narrated Ibn Abu Mulaika: Ibn `Abbas asked permission to visit Aisha before her death, and at that time she was in a state of agony. She then said. “I am afraid that he will praise me too much.” And then it was said to her, “He is the cousin of Allah’s Apostle and one of the prominent Muslims.” Then she said, “Allow him to enter.” (When he entered) he said, “How are you?” She replied, “I am Alright if I fear (Allah).” Ibn`Abbas said, “Allah willing, you are Alright as you are the wife of Allah’s Apostle and he did not marry any virgin except you and proof of your innocence was revealed from the Heaven.” Later on Ibn Az−Zubair entered after him and `Aisha said to him, “Ibn `Abbas came to me and praised me greatly, but I wish that I was a thing forgotten and out of sight.”

Comment: similar comment as above one..

3. As it was narrated by ibn Kathir in “al-Bidayah wa Nihayah” (7/258) that one man said to Ali: “Near the door standing two men which speak ill about Aisha”. Upon this Ali ordered to Kaka ibn Amir take their outer clothing and strike them with 100 lashes. And that was done[as-Salabi “Siratul Amiralmuminin  Ali ibn Abu Talib” p 559.]

Comment: Ali(ra) knew the true nature of ayesha(ra), her love for Ahlebayt and her great virtues that is why when someone spoke ill about ayesha(ra), Ali(ra) wasn’t able to tolerate that, thus he punished the hater of Ayesha(ra). Strange thing is that, the shian e dajjal do the same thing(insulting and cursing ayesha(ra)) thinking that Ali(ra) will be pleased with it, but these ignorants don’t know that how much displeased Ali(ra) will be when he will come to know about these hypocrites.

 

Virtues of Ayesha(ra) affirmed by Ahlebayt:

Ahlebayt didn’t deny Ayesha(ra) being the wife of Prophet(Saw) even in hereafter(this destroys all the false allegations of shian e dajjal):

1. sahi bukhari 9.220: Narrated Abu Maryam `Abdullah bin Ziyad Al−Aasadi: When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al−Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al−Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al−Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him or her (`Aisha).

Comments : a. Hz hassan(ra) and  companions considered hz ayesha(ra) to be the wife of prophet(Saw) in this world and IN HEREAFTER, well this is in itself a proof to destroy the accusations against hz ayesha(ra) because one can say that a women whose beliefs are questionable can become a wife of prophet, like wife of hz lut(as), BUT NO WOMAN CAN BECOME WIFE OF A PROPHET IN HEREAFTER IF HER BELIEVES WERE INCORRECT OR IF SHE WAS NOT A BELIEVER, can the shian e dajjal bring any proof that wives of Prophet lut(as) and prophet Noah(as) are their wives even in hereafter? No not at all, its impossible. There are other narrations too where prophet(saw) declared that ayesha(ra) is going to be wife of Prophet(saw) in hereafter (Sunnan Tirimdhi, Hadith # 3880 & Grading: SAHIH).

b. From the above point we can understand that, the dispute that occurred between hz ali(ra) and hz ayesha(ra) was politilcal issue not a religious one, moreover it also proves that hz ali(ra) was not a divinely appointed imam from Allah, had it been so, then surely hz hassan(ra) and hz ammar(ra) wouldn’t have considered hz ayesha(ra) to be wife of prophet(Saw) in hereafter, because according to shian e dajjal who ever rejects or goes against wilayat of hz ali(ra) becomes kaafir/nasibi(will be in hell forever)

c. This narration portrays the view of the shia e ali of that time (not rafidah) who  had a misconception that hz ayesha(ra) was coming to fight with them. So its just their own view which was incorrect because it was based on the propaganda spread by the killers of hz usman(ra) who present among shian e ali.

d. This narration can’t even be labeled as fabrication by the shian e dajjal, unless they remain sensible(which is difficult) because in this narration we find that Ayesha(ra) is being portrayed as incorrect, so why would a supporter of Ayesha(ra) fabricate it?

2. Ahmed narrated in the Chapter of “Virtues” that Thikran, the slave of Aysha, “asked for Aysha’s permission to let Ibn Abbas enter at the time of her death. Abdullah bin Abdulrahman, the son of her brother was present also. Thikran said, “Here is Ibn Abbas asking for your permission to enter. He is the best of your sons.” She said, “Let me off from Ibn Abbas and his justification and purification.” Abdullah bin Abdulrahman told her, “He is a reader of the Book of Allah, and is knowledgeable in the religion of Allah. Let him in to give a salam to you, and to say goodbye.” Aysha answered, “Let him in if you want to.” Abdullah said, “I will give him the permission.” So Ibn Abbas came in, made salam, and had a seat. He said, “O’ Mother of Beleivers, be happy. By Allah, there is nothing between the removal of pain and lie and the meeting of the beloved ones, Muhammad and his Companions except that your soul leaves your body.” Aysha said, “What else?” Ibn Abbas answered, “You were the most beloved wife to the messenger of Allah peace be upon him. He loved none but purity. Allah Almighty revealed your innocence from the seven heavens. There is no mosque on earth that does not recite the verses that proves your innocence day and night. One day your necklace was dropped, so the prophet peace be upon him got caught with the people in the house. And when they wanted to pray, they did not have water. So Allah revealed the verse of Tayamum. It was a permission for people came through you. By Allah, you are holy. She said, “Leave me O’ Ibn Abbas from this. By Allah, I wish I was forgotten.” Virtues of the Companions, by Ahmed, vol.2, #1639, with a strong attribution

Comment: Just see how Ibn abbas(ra) a member of Ahlebayt honored and praised Ayesha(ra), since ayesha(ra) was on her death bed , ibn abbas(ra) could have said please repent for keeping hatred for Ahlebayt, Or something like that but Ibn abbas(ra) knew the lofty virtues of Ayesha(ra) and her true love for Ahlebayt that’s is why he said nothing but reminded her some of her great virtues.

3. Beautiful narration from Ahlul-Bayt (ra) about the virtues of ‘Aisha and the cleverness of ibn ‘Abbas (ra)
:لما خرجت الحرورية اعتزلوا في دار وكانوا ستة آلاف فقلت لعلي : يا أمير المؤمنين أبرد بالصلاة لعلي أكلم هؤلاء القوم . قال : إني أخافهم عليك ، قلت : كلا ، فلبست وترجلت ودخلت عليهم في دار نصف النهار وهم يأكلون فقالوا : مرحبا بك يا ابن عباس فما جاء بك ؟ قلت لهم : أتيتكم من عند أصحاب النبي صلى الله عليه وعلى آله وسلم المهاجرين والأنصار ومن عند ابن عم النبي صلى الله عليه وعلى آله وسلم وصهره ، وعليهم نزل القرآن . فهم أعلم بتأويله منكم وليس فيكم منهم أحد لأبلغكم ما يقولون وأبلغهم ما تقولون . فانتحى لي نفر منهم ، قلت : هاتوا ما نقمتم على أصحاب رسول الله صلى الله عليه وعلى آله وسلم وابن عمه ؟ قالوا : ثلاث ، قلت : ما هن ؟ قال : أما إحداهن فإنه حكم الرجال في أمر الله وقال الله : : { إن الحكم إلا لله } [ الأنعام : 57 ، يوسف : 40 ، 67 ] ما شأن الرجال والحكم ؟ قلت : هذه واحدة . قالوا : وأما الثانية فإنه قاتل ولم يسب ولم يغنم إن كانوا كفارا لقد حل سبيهم ولئن كانوا مؤمنين ما حل سبيهم ولا قتالهم . قلت : هذه ثنتان فما الثالثة ؟ وذكر كلمة معناها . قالوا : محى نفسه من أمير المؤمنين فإن لم يكن أمير المؤمنين فهو أمير الكافرين . قلت : هل عندكم شيء غير هذا ؟ قالوا : حسبنا هذا ، قلت لهم : أرأيتكم إن قرأت عليكم من كتاب الله جل ثناؤه وسنة نبيه صلى الله عليه وعلى آله وسلم ما يرد قولكم أترجعون ؟ قالوا : نعم قلت : أما قولكم : حكم الرجال في أمر الله فإني أقرأ عليكم في كتاب الله أن قد صير الله حكمه إلى الرجال في ثمن ربع درهم فأمر الله تبارك وتعالى أن يحكموا فيه . أرأيت قول الله تبارك وتعالى : { يأيها الذين أمنوا لا تقتلوا الصيد وأنتم حرم ومن قتله منكم متعمدا فجزاء مثل ما قتل من النعم يحكم به ذوا عدل منكم } [ المائدة : 95 ] وكان من حكم الله أن صيره إلى الرجال يحكمون فيه ، ولو شاء يحكم فيه فجاز من حكم الرجال ، أنضدكم بالله أحكم الرجال في صلاح ذات البين وحقن دمائهم أفضل أو في أرنب ؟ قالوا : بلى ، بل هذا أفضل . وفي المرأة وزوجها { وإن خفتم شقاق بينهما فابعثوا حكما من أهله وحكما من أهلها } [ النساء : 35 ] فنشدتكم الله ، حكم الرجال في صلاح ذات بينهم وحقن دمائهم أفضل من حكمهم في بضع امرأة ؟ خرجت من هذه ؟ قالوا : نعم . قلت : وأما قولكم : قاتل ولم يسب ولم يغنم أفتسبون أمكم عائشة ، تستحلون ما تستحلون من غيرها وهي أمكم ؟ فإن قلتم : إنا نستحل منها ما نستحل من غيرها فقد كفرتم ، وإن قلتم : ليست بأمنا فقد كفرتم : { النبي أولى بالمؤمنين من أنفسهم وأزواجه أمهاتهم } [ الأحزاب : 6 ] فأنتم بين ضلالتين فأتوا منها بمخرج أفخرجت من هذه ؟ قالوا : نعم . وأما محي نفسه من أمير المؤمنين ، فأنا آتيكم بما ترضون . أن نبي الله صلى الله عليه وعلى آله وسلم يوم الحديبية صالح المشركين فقال لعلي : ( اكتب يا علي : هذا ما صالح عليه محمد رسول الله ) قالوا : لو نعلم أنك رسول الله ما قاتلناك . فقال رسول الله صلى الله عليه وعلى آله وسلم – : ( امح يا علي : اللهم إنك تعلم أني رسول الله امح يا علي واكتب : هذا ما صالح عليه محمد بن عبد الله ) والله لرسول الله صلى الله عليه وعلى آله وسلم خير من علي ، وقد محى نفسه ، ولم يكن محوه نفسه ذلك محاه من النبوة أخرجت من هذه ؟ قالوا : نعم, فرجع منهم ألفان, وخرج سائرهم فقتلوا على ضلالتهم, قتلهم المهاجرون والأنصار
‘Abdullah ibn al-‘Abbas (ra) narrates: when al-Haruriyyah (Khawarij) rebelled they were six thousand so I told ‘Ali: “O Ameer al-Mumineen maybe I should go and talk to them?” ‘Ali said: “I fear they may harm you.” I said: “No.” Then I prepared myself and went to them in mid-day while they were eating, they said: “Welcome O Ibn ‘Abbas, what brings you?” I told them: “I was sent by the companions of Rasl-Allah(saw), the Mouhajiroun and the Ansars and by the cousin and brother in law of our Prophet(saw), the Quran was revealed on them. They know its explanation and meanings better than you and none of them is among you, I came to tell you what they say and to tell them your response.” A group of them came to me and I said: “what grievances have you against the companions and the cousin of the Prophet(saw), the husband of his daughter and the first of those who believed in him?” they said: “Three things.” I said: “do tell.” The men proceeded to relate three main complaints against Ali. First, that he appointed men to pass judgment in matters pertaining to the religion of God – meaning that Ali had agreed to accept the arbitration of Abu Musa al-Asbari and Amr ibn al-As in the dispute with Muawiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate amir. To them this was obviously a sign of weakness and a sign that Ali was prepared to bring his legitimate position as Amir al-Muminin into disrepute.In reply, Abdullah asked them that should he cite verses from the Quran and sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullah proceeded:
“Regarding your statement that Ali has appointed men to pass judgment in matters pertaining to Allahs religion, Allah Glorified and Exalted is He, says: O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among. I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.Have we then finished with this point? asked Abdullah and their reply was: Allahumma, naam – O Lord, yes!” Abdullah went on: As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your mother Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is Yes, then you have fallen into kufr (disbelief). And if you say that she is not your mother, you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration). (The Quran, Surah al-Ahzab, 34:6).Choose for yourself what you want, said Abdullah and then he asked: Have we then finished with this point? and this time too their reply was: Allahumma, naam – O Lord, yes! Abdullah went on: As for your statement that Ali has surrendered the title of Amir al-Muminin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them: This is what the Messenger of God has agreed… and they retorted: If we believed that you were the Messenger of God we would not have blocked your way to the Kabah nor would we have fought you. Write instead: Muhammad the son of Abdullah. The Prophet conceded their demand while saying: By God, I am the Messenger of God even if they reject me. At this point Abdullah ibn Abbas asked the dissidents: Have we then finished with this point? and their reply was once again: Allahumma, naam – O Lord, yes! Two thousand of them left and the rest fought and were killed by the Mouhajiroun and the Ansars. [Source: Ibn Hajar said Sahih in al-Dirayah 2/138].
Comment: Ibn Abbas mentions the SUPERIORITY of the SAHABAH in general (INCLUDING ALI BIN ABI TALIB) in knowledge, yet he does not mention anything about “infallible” Imans, although Al-Hassan and Al-Hussein were BOTH alive and MATURE!!! Also note how a Ahl Al-Bayt personality, a Hashemi like Ibn Abbas defends the mother of the believers Aaishah and points out that whoever does not recognise her as his MOTHER (obviously in religiously, as the ayah states) then this person is a KAFIR!

4. Ali (ra) referring the questioner to `Aisha (ra):

حَدَّثَنَا عَبْدُ الْأَعْلَى بْنُ عَبْدِ الْأَعْلَى ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ ، عَنْ مَعْمَرِ بْنِ أَبِي حَبِيبَةَ مَوْلَى ابْنَةِ صَفْوَانَ ، عَنْ عُبَيْدِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ ، عَنْ أَبِيهِ رِفَاعَةَ بْنِ رَافِعٍ ، قَالَ : بَيْنَا أَنَا عِنْدَ عُمَرَ بْنِ الْخَطَّابِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ : يَا أَمِيرَ الْمُؤْمِنِينَ ، هَذَا زَيْدُ بْنُ ثَابِتٍ يُفْتِي النَّاسَ فِي الْمَسْجِدِ بِرَأْيِهِ فِي الْغُسْلِ مِنَ الْجَنَابَةِ . فَقَالَ عُمَرُ : عَلَيَّ بِهِ . فَجَاءَ زَيْدٌ فَلَمَّا رَآهُ عُمَرُ قَالَ : أَيْ عَدُوَّ نَفْسِهِ ، قَدْ بَلَغْتَ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ ؟ فَقَالَ : يَا أَمِيرَ الْمُؤْمِنِينَ ، بِاللَّهِ مَا فَعَلْتُ لَكِنِّي سَمِعْتُ مِنْ أَعْمَامِي حَدِيثًا فَحَدَّثْتُ بِهِ مِنْ أَبِي أَيُّوبَ وَمِنْ أُبَيِّ بْنِ كَعْبٍ وَمِنْ رِفَاعَةَ ، فَأَقْبَلَ عُمَرُ عَلَى رِفَاعَةَ بْنِ رَافِعٍ فَقَالَ : وَقَدْ كُنْتُمْ تَفْعَلُونَ ذَلِكَ إِذَا أَصَابَ أَحَدُكُمْ مِنَ الْمَرْأَةِ ” فَأَكْسَلَ لَمْ يَغْتَسِلْ ” ؟ فَقَالَ : قَدْ كُنَّا نَفْعَلُ ذَلِكَ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمْ يَأْتِنَا مِنَ اللَّهِ فِيهِ تَحْرِيمٌ وَلَمْ يَكُنْ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهِ نَهْيٌ , قَالَ : وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعْلَمُ ذَاكَ ؟ قَالَ : لَا أَدْرِي . فَأَمَرَ عُمَرُ بِجَمْعِ الْمُهَاجِرِينَ وَالْأَنْصَارِ فَجُمِعُوا لَهُ فَشَاوَرَهُمْ فَأَشَارَ النَّاسُ ” أَنْ لَا غُسْلَ فِي ذَلِكَ إِلَّا مَا كَانَ مِنْ مُعَاذٍ وَعَلِيٍّ فَإِنَّهُمَا قَالَا : إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ ” , فَقَالَ عُمَرُ : هَذَا وَأَنْتُمْ أَصْحَابُ بَدْرٍ قَدِ اخْتَلَفْتُمْ فَمَنْ بَعْدَكُمْ أَشَدُّ اخْتِلَافًا , قَالَ : فَقَالَ عَلِيٌّ : يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ لَيْسَ أَحَدٌ أَعْلَمَ بِهَذَا مِنْ شَأْنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَزْوَاجِهِ , فَأَرْسَلَ إِلَى حَفْصَةَ فَقَالَتْ : لَا عِلْمَ لِي بِهَذَا فَأَرْسَلَ إِلَى عَائِشَةَ فَقَالَتْ : ” إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ ” , فَقَالَ عُمَرُ : ” لَا أَسْمَعُ بِرَجُلٍ فَعَلَ ذَلِكَ إِلَّا أَوْجَعْتُهُ ضَرْبًا ” .

[`Ubayd bin Rifa`ah ibn Rafi`, from his father Rifa`ah bin Rafi`, that he said: While I was with `Umar bin al-Khattab, a man entered on him and said: “O Ameer al-Mu’mineen! Zayd bin Thabit is in the mosque giving the people religious Fatwas from his own opinion regarding Ghusl from Janabah.” `Umar said:”Bring him to me.” When Zayd came `Umar saw him and said: “You are an enemy of your own self! Now you’re giving people Fatwas based on your own opinions!?” Zayd replied: “O Ameer al-Mu’mineen, by Allah I did not, I only heard a Hadith from my uncles and I repeated it. From Abu Ayyub and Ubay ibn Ka`b and Rifa`ah.” So `Umar went to Rifa`ah ibn Rafi` and said: “You used to do this with your women?” He replied: “We did it in the time of the messenger (SAWS) and it did not reach us that Allah or his Prophet (SAWS) forbade it.” `Umar said: “Did the Prophet (SAWS) know about this?” He said: “I don’t know.” `Umar ordered al-Muhajirun and al-Ansar to gather and he consulted them, so they agreed that Ghusl was not obligatory except for Mu`adh and `Ali who both said: “When the circumcised part passes the circumcised part Ghusl is obligatory.” so `Umar said: “If you O righteous people of Badr have differed, then who shall I ask?” `Ali said: “O Ameer al-Mu’mineen, there is no one more knowledgeable about these matters regarding the Prophet (SAWS) than his wives.” `Umar then sent after (his daughter) Hafsa and asked, she said: “I have no knowledge of this.” then he sent after `Aisha and she said: “When the circumcised part passes the circumcised part Ghusl is obligatory.” after this `Umar would say: “If I ever hear of a man doing it, I shall make his punishment severe.”] (Sources: Musannaf ibn abi Shaybah, Sharh Ma`ani al-Athar lil-Tahawi, al-Mu`jam al-Kabeer lil-Tabarani ; Grading: Hasan bi Majmu` Turuqih.)

Comment: Ali (ra) admits that those with most knowledge in some religious matters are the mothers of believers, so he(ra) referred the questioner to Ayesha(ra).

 

That is why Ahlebayt named their daughters, “Ayesha”

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

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

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

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

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

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

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

And there are many more such examples. The fact of the matter is that none of the eleven Imams of the Shia (the last one did not exist) ever disassociated themselves from the Prophet’s wives nor any of the Sahabah. This is a myth propagated by the Shian e dajjal who are the haters of Ahlel Bayt and who do not follow the Sunnah of the Imams, which is to love and adhere to the Prophet’s wives and the Sahabah. The eleven Imams never hated to name their daughters “Aisha” so why should the Shian e dajjal hate to do that?

Note: Some ignorants might try to say that, though Ahlebayt never had any problem in naming their daughters as Ayesha(ra), but the present day shias don’t hate to name their daughters as Ayesha. But the fact is that the shian e dajjal doesn’t knows what their scholars teaches them. When a questioner asked the a question to shia scholar about naming his daughter ayesha(ra), this was the reply of shian e dajjal(who don’t follow ahlebayt in any way) Shia scholar said “the followers of the ahl al-bayt are not encouraged to keep her name for their children.” (Source link) . Now what kind of followers are they, who do the opposite what their Imams did.

 

Narrations narrated by Ayesha(ra) regarding virtues of Ahlebayt

عن عائشة أنها قالت لفاطمة أرأيت حين أكببت على رسول الله صلى الله عليه وسلم فبكيت ثم ضحكت قالت أخبرني أنه ميت من وجعه هذا فبكيت ثم أكببت عليه فأخبرني أني أسرع أهله لحوقا به وإني سيدة نساء أهل الجنة إلا مريم بنت عمران فضحكت

1. Aisha (RA) narrated that Fatima (RA) told her: Did you see when I cried near the Prophet PBUH then laughed? Aisha said: tell me, Fatima said: He told me he will die from this pain so I cried then he told me I will be the first from his ahlulbayt to follow him and that I(fatima) am the head of the women of paradise except Mariam bint Imran so I laughed.[ Ibn Katheer in al bidayah wal Nihayah 2/56.]
grading: The origin is in the Sahih and the Isnad is on the condition of Muslim.(similar narration is narrated in (Narrated by al-Bukhaari, al-Manaaqib, 3353) sahi bukhari 8.301.)

Abu Bishr ad-Duwlabi narrated in “Zurriyatu Tahira” (#178) from Aisha, that prophet (Peace be upon him) said to Fatima: “You are mistress of all women in paradise except Maryam bintul Imran”.

2. Imam Moslem narrated in his “Saheeh”(Kitab Fadhailu sahaba, #6414.) from Aisha that Allah’s Apostle (sallalahu alaihi wa ala alihi wa sallam) went out one morning wearing a striped cloak of the black camel’s hair that there came Hasan b. ‘Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came ‘Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying) (al-Ahzaab verse 33).

3. Imam Abu Dawud narrated in his “Sunnan” (#5217) from Aisha that when Fatimah used to arrive in the presence of the Holy Prophet (Peace be upon him), he (Peace be upon him) used to welcome her by standing up and used to hold her hand and kiss her then seat her where he (Peace be upon him) was sitting.[Sheikh Albani said it’s saheeh in his notes on “Mishkat al-masabih”]

Comment: We request our readers to ponder that why would ayesha(ra) narrate so many and unique virtues of Ahlebayt, if she had enmity towards them?

Respected readers ponder over what Allah said: {O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do} [Al-Maeda 5:8]

 

Who were responsible for starting the battle of Jamal ?

1. Ali(ra) hoping for a peaceful settlement, marched towards basrah to talk personally with Talhah and Az zubayr. The two armies were facing each other. Ali gave an address to basrites in which he said: I am but your brother……..I will avenge uthman’s assassins. Talhah and Az zubayr and basrites were fully satisfied with what Ali told them. The caliph also returned to his camp very satisfied. He gave strict order to his men not to fight in any case , and keep praying all night.  But Ibn saba and his henchmen had planned otherwise. In the darkness of night , the launched a sudden attack on Ayesha(ra)’s army. Talhah and Az zubayr were startled by the sudden attack and deduced that Ali could not desist from shedding Muslim blood and that he ordered to a night attack. On the other hand, Ali was shocked when he was told by sabaites that Talhah and Az zubar had taken them by surprise. He too thought that they did not try to avoid shedding Muslim blood. (Biographies of the rightly guided caliphs page 358-359)

2. And Al-Tabari assures that the people who are responsible for the deaths of thousands of Muslims are the murders of Uthman: “When people came together and became in ease, Ali, Talha and Al-Zubair came out, agreed, and talked in the matters they disagreed with each others. The did not find a better solution than peace and to end the war when they saw the matter is started to be cleared and not achievable through war. They departed from each other agreeing on their resolution. Ali came back to his barracks and Talha and Al-Zubair wnet back to their barracks. In the evening, Ali sent Abdullah bin Abbas to Talha and Al-Zubair who sent Muhammad bin Talha to Ali in a job to talk to their comrades. They all said yes for a peace. At night – that was in Jamadah Al-A’akhirah – Talha and AL-Zubair talked to the leaders of their comrades, and Ali talked to the leaders of his comrades except those people who ate Uthman. They ended up on peace and they slept in a night that they never had before because of the goodness they are near to and because they got away from what some people desired and embarked on whatever they embarked on. And the people who provoked the matter of Uthman had the worst sleep ever because they came close to be doomed. They were discussing their plight the whole night until they agreed to ignite the war in secret. They took that as a secret so that no one would know what evil they were planning. They woke up at dusk and while their neighbors did not feel them, they (the agitators) sneaked to do the dirty job in the darkness … they laid swords in the believers. Then the people of Al-Basrah got angry and every people fought his comrades who were stunned …..” (Al-Tabari, vol.3, p.39, year.36H )

3. Al-Tabari says: (And Aysha said: “Ka’ab, leave the camel and advance with book of Allah and call them to it.” And she gave him a mushaf. The people came and the Saba’eiyah were in front of them fearing of a peace to happen. Ka’ab received them by the mushaf and Ali behind them trying to hold them back but they rejected anything but to continue the war. So when Ka’ab called them, the Saba’eiyah threw him with lances. He was killed. Then they started throwing Aysha with lances while she was on her camel. Aysha said, “O’ my children! The rest of you, the rest of you, – then her voice increases in tone – Allah Allah, remember Allah and Judgment Day.” But the Saba’eiyah refused anything but to fight. So the first thing Aysha said when the Saba’eiyah refused to stop, “O’ people, curse the killers of Uthman and their friends.” And then she went on supplicating. Then the people of Basrah started supplicating. Ali bin Abi Talib heard the callers. He said, “What is this noise?” His army answered, “Aysha is calling and her army is calling with her against the killers of Uthman and their friends.” Ali started calling and said, “O’ Allah, curse the killers of Uthman and their friends.”)(Al-Tabari. vol.3, p.43, year,36H )

 

Clarification of Ayesha(ra) regarding battle of Camel(Jamal), She only wanted reformation of Muslims:

لما أقبلت عائشة, بلغت مياه بني عامر ليلا نبحت الكلاب قالت : أي ماء هذا ؟ قالوا : ماء الحوأب . قالت : ما أظنني إلا أني راجعة, فقال بعض القوم من كان معها : بل تقدمين ، فيراك المسلمون ، فيصلح الله عز وجل ذات بينهم . قالت : إن رسول الله – صلى الله عليه وعلى آله وسلم – قال لها ذات يوم : كيف بإحداكن تنبح عليها كلاب الحوأب .

1. Qays said: ‘When Ayesha reached Bani Amer’s well at night, some dogs barked at her. She asked: ‘What is the name of this well?’ They replied: ‘This is Hawaab’s well’. She replied: ‘I have to return’. Some of those who were with her said: ‘Nay you shall go forward so that the Muslims shall see you and Allah then makes peace between them’. She replied: ‘Allah’s messenger once said: ‘Then what would you (wives of the prophet) do when you hear the barking of Al-Hawab dogs?’[Musnad Ahmed bin Hanbal, Volume 6 page 52 Tradition 24299]

2. Aisha (رضّى الله عنها) said in no uncertain terms: “I only wanted reformation.” (Shatharat Al-Thahab, vol.1, p.42) Ibn Al-Arabi explains that “her presence in the Battle of the Camel was not for war, but people…complained to her about the affliction. They hoped for her blessing in the reformation [between Muslims], and they wanted that the fighting factions would be ashamed when she is present with them and stop fighting. She also thought that. So she left her house to represent what Allah says ‘If two parties among the Believers fall into a quarrel, make ye peace between them.’”

3. Ibn Habban narrated, “Aysha wrote Abu Mousa – and he was the governor of Kufah appointed by Ali-, “You know what happened to Uthman, and I came out to reform between people. Therefore, tell your people to stay at their house, and to be content until they get what they love i.e. the reformation of the Muslims’ matter.” (Book of the Trustworthy, by Ibn Habban, vol.2, p.282)

4. Al-Tabari says that Ali sent Al-Qi’a’qa’a bin Omro to the people of Al-Basrah asking them why they are leaving: “Al-Qi’a’qa’a left and reached Basrah. He started with Aysha may Allah be pleased at her and made salam to her and said: “O’ Mother, What moved you and pushed you to this country”? She answered: “O’ Son, to reform between people.” Al-Qi’aqa’a said: “Send for Talha and Al-Zubair so that you hear my words and their words.” Aysha sent for them and they arrived. Al-Qi’aqa’a said: “I asked the Mother of Beleivers what brought and pushed her here and she answered to reform between people, what do you say you both? Do you agree or disagree?” They two answered: “We agree.” (Tareekh Al-Tabari, vol.3, p.29, year.36H, ALSO Ibn Al-Atheer vol.3, p.122-123, year.36H )

5. Aysha says to Uthman bin Haneef when he was sent to ask about her presence, “By Allah, I am not the person who does secret things, and does not give her sons the news. The mobs from the cities and the lowest tribes invaded the house of the messenger of Allah peace be upon him and did whatever they wanted. They housed al-muhaditheen, therefore they deserved the curse of Allah and His messenger as they killed the leader of the Muslims without an excuse. They shed the holy blood, stole the holy money, and stayed at the holy land in the holy month. They tore honors and skins, stayed between people who hated their stay. They were harmful, never beneficial nor pious. They are not to be trusted. So, I left my house to the Muslims telling them what these people did before us and that the Muslims should reform the situation… we want to reform as Allah and His messenger peace be upon him ordered the young and old, male and female to reform. These are our matter, calling you to a reform, banning an enormity and urge you to change the enormity.” [Tareekh Al-Tabari, vol.3, p.14, year.36H]

6.
أن عائشة لما نزلت على الحوأب سمعت نباح الكلاب فقالت ما أظنني إلا راجعة سمعت رسول الله صلى الله عليه وسلم يقول لنا أيتكن ينبح عليها كلاب الحوأب فقال لها الزبير ترجعين عسى الله أن يصلح بك بين الناس
الراوي: عائشة المحدث: الهيثمي – المصدر: مجمع الزوائد – الصفحة أو الرقم: 7/237
خلاصة حكم المحدث: رجال أحمد رجال الصحيح

Aisha (RA) narrated: That when she came down to al Hawaab she heard the barking of the dogs then said: “I see myself returning after this, I heard the prophet PBUH say: ‘Then what would you (the wives of the prophet) do when you hear the barking of Al-Hawab dogs?’” Al Zubair bin al Awwam said: “You return? maybe Allah will reconcile the people through you?”  [Mujama’a al Zawaed 7/237 ,Grading: Rijal Ahmad Rijal al SAHIH.] [Al Albani said SAHIH and so did Ibn Habban and Ibn Katheer and Al Thahabi and Ibn Hajar al Asqalani: Silsilat al Ahadith al Sahiha 1/767 #474]

NOTE: Some liars and trouble makers  might quote a narrations which has the addition “The Prophet PBUH said: Do not go near al Hawaab O Humeiraa(Aisha)” These are lies and fabrications to distort the Authentic Hadiths.

7. This is also what Ibn Al-Atheer documented in his history. This truth is strengthened by true hadeeths, which proves that neither Aysha, Al-Zubair, Talha, nor Ali wanted to fight each others. Therefore, Aysha regretted on her walk and said, “I wish I was a fresh branch of a tree and never walked this walk.” (Musnaf Ibn Abi Sheibah, vol.8, the Book of the “Camel” in the departure of Aysha, p.718 )

Comment: If Aysha(ra) wanted to fight instead of making peace, then why did she regret?

8. Ibn Al-Emad in Shathrat Al-Thahab says, “When Ali arrived at Basrah, he went to Aysha and said, “May Allah forgive you.” She answered, “You too, I only wanted reformation.””[ Shatharat Al-Thahab, vol.1, p.42]

Comment: This was the true stand of Ayesha(ra) for the battle of jamal , and this was her clarification as reported from authentic narrations. But yes we know that there exists many fabrications of shian e dajjal, which shows that ayesha(ra) wanted to fight Ali(ra) , they aren’t worth even a penny  as they were fabrications of shian e dajjal who were renowned masters of fabrications, And sensible people after  pondering over all the facts we have mentioned here will realize that, how cheaply the shian e dajjal tried to dishonor and malign the personality of mother of believers. What Ayesha(ra) was trying to do was in accordance to Quran: “If two parties among the Believers fall into a quarrel, make ye peace between them(49:9)


The treatment Ayesha(ra) received from Ahlebayt after battle of Jamal:

The narration is talking about how Ali (RA) prepared all that Aisha (RA) needed on her trip back to Mecca and how she complimented Ali (RA) and he complimented her and provided her with Woman servants from al Basrah and gave permission to Muhammad bin Abu Bakr (RA) to go back with her.

(ولما أرادت أم المؤمنين عائشة الخروج من البصرة بعث إليها علي رضي الله عنه بكل ما ينبغي من مركب وزاد ومتاع وغير ذلك وأذن لمن نجا ممن جاء في الجيش معها – أن يرجع إلا أن يحب المقام، واختار لها أربعين امرأة من نساء أهل البصرة المعروفات وسير معها أخاها محمد بن أبي بكر، فلما كان اليوم الذي ارتحلت فيه، جاء علي فوقف على الباب وحضر الناس وخرجت من الدار في الهودج فودعت الناس ودعت لهم وقالت: يا بني لا يعتب بعضنا على بعض إنه والله ما كان بيني وبين علي في القديم إلا ما يكون بين المرأة وأحمائها فقال علي: صدقت والله ما كان بيني وبينها إلا ذاك وإنها لزوجة نبيكم صلى الله عليه وسلم في الدنيا والآخرة وسار علي معها مودعاً ومشيعاً أميالاً، وسرح بنيه معها بقية ذلك اليوم وكان يوم السبت مستهل رجب سنة ست وثلاثين، وقصدت في سيرها ذلك إلى مكة، فأقامت بها إلى أن حجت عامها ذلك ثم رجعت إلى المدينة رضي الله عنها)

Translation: And when the mother of believers Aisha wanted to leave Basarah, Ali (RA) sent her provisions from food and clothing and all supplies which were necessary, he permitted for all those who came with her in the army to leave unless they preferred to stay, he chose for her forty of the finest women of Basarah to accompany her as well as her brother Muhammad Ibn Abu Bakr (RA), When the day of her departure came Ali stood by the door and so did the people, she came out and bid them farewell and made Dua for them and said: “O son there is no admonition between us, By Allāh! There was nothing between me and `Alī except what ensues between the woman and her in-laws.” Ali then said: “By Allah she speaks the truth there was nothing except that between us and she is the wife of your prophet PBUH in this life and in the hereafter.” Ali then walked with her a long distance, it was on a Saturday in Rajab of the thirty sixth year of Hijra, she sought Mecca and remained there until she made the Hajj of that year then returned to Madinah may Allah be pleased with her.[Source: Al bidayah wal nihayah 7/268-269 (I found it on 10/473 online probably different print).]

Similar narration recorded in another history book:

تجهيز علي عليه السلام عائشة رضي الله عنها من البصرة
كتب إلي السري عن شعيب عن سيف عن محمد وطلحة قالا وجهز علي بكل شيء ينبغي لها من مركب أو زاد أو متاع وأخرج معها كل من نجا ممن خرج معها إلا من أحب المقام واختار لها أربعين امرأة من نساء أهل البصرة المعروفات وقال تجهز يا محمد فبلغها فلما كان اليوم الذي ترتحل فيه جاءها حتى وقف لها وحضر الناس فخرجت على الناس وودعوها وودعتهم وقالت يا بني تعتب بعضنا على بعض استبطاء واستزادة فلا يعتدن أحد منكم على أحد بشيء بلغه من ذلك إنه والله ما كان بيني وبين علي
في القدم إلا ما يكون بين المرأة وأحمائها وإنه عندي على معتبتي من الأخيار وقال علي يا ايها الناس صدقت والله وبرت ما كان بيني وبينها إلا ذلك وإنها لزوجة نبيكم صلى الله عليه و سلم في الدنيا والآخرة
وخرجت يوم السبت لغرة رجب سنة ست وثلاثين وشيعها علي أميالا وسرح بنيه معها يوما

[Source: Tareekh al tabari 4/544 or 5/581 (I found it in 3/61 in the e-book ).]

2. Ibn Al-Emad in Shathrat Al-Thahab says, “When Ali arrived at Basrah, he went to Aysha and said, “May Allah forgive you.” She answered, “You too, I only wanted reformation.”” Shatharat Al-Thahab, vol.1, p.42

3. Tabarani narrated from Qays ibn Ubad with good (jayid) chain: “I witness Ali in the day of Camel, he said to his son al-Hasan: “I wish to die 20 years before”. “Majmau zawaid” #14824.

Comment: We find that none of the groups who fought each other, wanted to fight. But those were the tricks of shian e dajjal because of which the fight started, yet we see how strong bonding in relations was present between Ali(ra) and Ayesha(ra) , because even after the battle Ali(ra) respected her, honored her and Ayesha(ra) too did the same.

How could the shian e dajjal , claim to follow Ali(ra) , when they do the opposite what Ali(ra) used to do. Have some shame O shian e dajjal.

4.

اللهم إنهم شرار أمتي يقتلهم خيار أمتي، وما كان بيني وبينه إلا مايكون بين المرأة وأحمائه

When Aisha (RA) heard that Ali (RA) was fighting and killing the Khawarij she said: By Allah I heard the prophet PBUH say: “O Lord they are the worst of my nation being killed by the best of my nation” Then she said:” There was nothing between me and him(Ali) except what ensues between the woman and her in-laws.” [(It is found in the Shia book kashf al Ghummah by al Arbili 1/159 or page 158.)(It is found in Bihar al Anwar by the Shia Al Majlisi 33/332-333.)]

Comment: We see the view of Ayesha(ra) for Ali(ra) after the battle of Jamal from shia books. Yet going against the Quran shian e dajjal accuse the mother of believers. The comments of Ayesha(ra) regarding the battle of Ali(ra) with Khwarijies, reminds us of a beautiful verse from Quran:” Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves”( 48:29)

 

The view of Ahlebayt regarding Ayesha(ra) and her supporters after battle of camel(jamal):

1. And when Ibn Abbas argued with the Kharijites who Ali bin Abi Talib fought, he told them, “And your saying that Ali fought and did not take slaves or money. Do you want to take your mother Aysha as a slave? And you make it allowable to take from her what you make it allowable to take from others, yet she is your mother? If you said that you make it allowable to take from her what you make it allowable to take from others, then you became disbeliever! And if you said that she is not your mother, then you became disbeliever! Because Allah Almighty says, “The Prophet is closer to the Believers than their own selves, and his wives are their mothers.” (Al-Ahzab, 5) You are in a circle around two deviations. Go and find a way out.” The Characteristics of the Commander of the Faithful, by Al-Nisa’ei, #185, with strong attribution

Comment: Now this report raises a serious question for which the shian e dajjal of that era as well as this era don’t have any answer. If Ali(ra) was divinely appointed Imam then the one who fought him obviously becomes a disbeliever, if that was the case then why didn’t Ali(ra) took battle booty from Ayesha(ra) ? Why weren’t the supporters of ayesha(ra) taken as slaves after the battle of Jamal? The only sensible answer to it is that, neither was Ali(ra) a divinely appointed Imam, nor did Ali(ra) considered Ayesha(ra) to be disbeliever after the battle, that is why instead of taking battle booty Ali(ra) , helped ayesha(ra) to return and provided necessary things to her for a safe journey, as we have seen above.

2. Ibn Abe Shayba reported in “Mosannaf”:
حدثنا أبو أسامة قال حدثنا مسعر عن ثابت بن عبيد قال : سمعت أبا جعفر يقول : لم يكفر أهل الجمل
“From Abo Othaama, reported to me Musaar, from Thaabet ibn Ubayd: I heard Abu Jafar said: he (see Ale) did not declare the people of jamal as disbelievers”.

3.

16490 – أخبرنا أبو عبد الله الحافظ أنبأ أبو الوليد الفقيه ثنا الحسن بن سفيان ثنا أبو بكر بن أبي شيبة ثنا يزيد بن هارون عن شريك عن أبي العنبس عن أبي البختري قال سئل علي رضي الله عنه عن أهل الجمل أمشركون هم قال من الشرك فروا قيل أمنافقون هم قال إن المنافقين لا يذكرون الله إلا قليلا قيل فما هم قال إخواننا بغوا علينا

[Source: Beykhake “Sunnan al-kubra” vol 8, p 173. Tahkeek by Muhammad AbdulQader Ata.]

“Abu Bukhture asked Ale (r.a) about people of Jamal. “Are they mushreeks?”. He replied: “They ran from shirk”. Then i asked: “Are they hypocrites?” He replied: “Hypocrites use to mention Allah seldom”. He was asked: “Then who are they?”. Ale(ra) replied: “They are our brothers that rebel against us”.

This narration was also reported by Ibn Abi Shayba narrated in his Mosannaf:

37763 – حدثنا يزيد بن هارون عن شريك عن أبي العنبس عن أبي البختري قال سئل علي عن أهل الجمل قال قيل أمشركون هم قال من الشرك فروا قيل أمنافقون هم قال إن المنافقين لا يذكرون الله إلا قليلا قيل إخواننا بغوا علينا

Narrated to me Yazeed ibn Haron from Sherik from Abul Anbasa from Abul Bukhturi which said that Ali was asked about people of Jamal, were they mushriks? He said they flee from shirk. It was said were they hypocrites? He said hypocrites doesn’t mention Allah except a little. It was said (by Ali, as it obvious): Our brothers which revolt against us. “Mosannaf” ibn Abu Shayba, Maktabatul Rashid-Riad 1409

4. And ibn Abi Sheiba narrated from Abu Jafar:
37768 – حدثنا أبو أسامة قال حدثنا مسعر عن ثابت بن عبيد قال سمعت أبا جعفر يقول لم يكفر أهل الجمل
That he said: “Didn’t accuse people of Jamal in kufr”.

Comment: Obviously he was talking about Ali.

Chain: Abu Usama (Hammad ibn Usama, thiqat(trustworthy)) – Musa`r (ibn Kadam Abu Salamah al-Kufi al-Hilali, thiqat) – Thabit ibn Ubayd (al-Ansari, mawla of Zayd ibn Thabit, thiqat). Grading taken from Taqrib of ibn Hajar.

5. Shia scholar Majleese reported in “Biharal anwar” 32/324, that imam Jafar as-Sadik ra said:

إن عليا لم يكن ينسب أحدا من أهل حربه إلى الشرك ولا إلى النفاق ولكنه كان يقول: هم أخواننا بغوا علينا
Ale didn’t attributed anyone from those who fought against to shirk or hypocrisy, but he said: “The are our brothers, which rebel against us”.

Comment: All these narrations prove that the battle that occurred between Ayesha(ra) and Ali(ra) was due to a misunderstanding created by the shian e dajjal. That’s why Ahlebayt didn’t consider Ayesha(ra) and her supporters as disbelievers. This even proves the homemade beliefs of shias to be incorrect that Ali(ra) was divinely appointed Imam, had it been so, Ali(ra) wouldn’t have considered ayesha(ra) or her supporters as muslim, because fighting against divinely appointed leader is disbelief. That is why many shia scholars tried to make takfeer of Ayesha(ra) but these narrations blackens the face of those shian e dajjal.

 

How did Ahlebayt deal with those who insulted Ayesha(ra) and Ahlebayt never slandered Ayesha(ra)?

1. sahi bukhari 5.463: Narrated Az−Zuhri: Al−Walid bin `Abdul Malik said to me, “Have you heard that `Ali’ was one of those who slandered `Aisha?” I replied, “No, but two men from your people (named) Abu Salama bin `Abdur−Rahman and Abu Bakr bin `Abdur−Rahman bin Al−Harith have informed me that Aisha told them that `Ali remained silent about her case.

2. As it was narrated by ibn Kathir in “al-Bidayah wa Nihayah” (7/258) that one man said to Ali: “Near the door standing two men which speak ill about Aisha”. Upon this Ali ordered to Kaka ibn Amir take their outer clothing and strike them with 100 lashes. And that was done.[ as-Salabi “Siratul Amiralmuminin  Ali ibn Abu Talib” p 559.]

Comment: Ali(ra) wasn’t able to tolerate when someone insulted ayesha(ra), he punished that person. Strange thing is that, the shian e dajjal do the same thing thinking that Ali(ra) will be pleased with it, but these ignorants don’t know that how much displeased Ali(ra) will be when he will come to know about these hypocrites.

 

Credibility of Ayesha(ra) in the eyes of Ahlebayt:

Ahlebayt narrated ahadees(narrations) from Ayesha(ra) , which proves that they considered her to be a trustworthy source of Islamic knowledge:

4th shia imam, Imam Zain ul Abedin(Ali bin hussain(ra)) used to narrate prophetic ahadees from ayesha(ra). This narration is present in Sahi muslim.

وحدثنا محمد بن بشار حدثنا عبد الرحمن حدثنا سفيان عن أبي الزناد عن علي بن الحسين عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان يقبل وهو صائم
صحيح مسلم:ج2/ص778 ح1106

Its also in other books of hadith.

Comment: we find that fourth Imam of shias used to narrate Prophetic narrations from Ayesha(ra), if this Imam who is infallible in the sight of shias, considered Ayesha(ra) unreliable for taking narrations then why would he narrated them from her? It just shows that what all criticism regarding reliability of Ayesha(ra) is found is the handiwork of shian e dajjal, due to their hatred with Islam and Ahlebayt. If Imam Zain ul abedin(ra) didn’t have any problem narrating ahadees from Ayesha(ra) then who are shian e dajjal to object?

Moreover Prohet (SAW) asks his wives (esp Aisha) to teach believing women religious issues.

علی بن إبراهیم. عن هارون بن مسلم، عن مسعدة بن زیاد، عن أبی عبدالله (علیه السلام) أن النبی (صلى الله علیه وآله) قال لبعض نسائه: مری نساء المؤمنین أن یستنجین بالماء ویبالغن فإنه مطهرة للحواشی ومذهبة للبواسیر
الفـروع من الكــافی
تألیف أبی جعفر محمد بن یعقوب بن اسحاق الكلینی الرازی
المتوفی فی سنة 328 / 329 ه

From Abi Abdullah (pbuh) that the prophet (pbuh and his family) told some of his wives: Order the women of the believers to clean themselves with water and to exagerate in it because it cleanses the surrounding areas and it makes the hemorrhoids disappear. [Al Kafi]

This was considered an authentic quote by Al Majlisi:
12- (مجلسي صحيح13/58 )
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ لِبَعْضِ نِسَائِهِ مُرِي نِسَاءَ الْمُؤْمِنِينَ أَنْ يَسْتَنْجِينَ بِالْمَاءِ وَ يُبَالِغْنَ فَإِنَّهُ مَطْهَرَةٌ لِلْحَوَاشِي وَ مَذْهَبَةٌ لِلْبَوَاسِيرِ .

Comment: From the above Hadith we understand that the mother of believers (ra) had a high status in the sight of the messenger of Allah (SAW). Secondly, this hadith proves their belief and high status in Islam, because the Messenger of Allah (saw) never sent a ‘Kafir’ to teach the believers. The important point is why the messenger of Allah (saw) didn’t order Fatima (ra), who is ‘infallable’ according to shia, to teach the people the Deen and the method of ‘Wudhu” (Ablution)? Is an ‘infallable’ person suitable for this job or a fallable?

And more interesting is, the wife that the Messenger of Allah (saw) asks or gives duty (to teach the believing women the deen and the method of ‘Wudhu’ (Ablution), is our mother Aisha Siddiqa (ra).

و لا یخفى ما فیه فإنه لیس فی الخبر دلالة على ان الغسلة الثانیة لازالة شی‏ء فی المحل یعبر عنه بالأثر، بل الظاهر منه لیس الا وجوب غسل المحل بعد ازالة العین عنه و انه یحصل به الإنقاء أی طهارة المحل.و یستدل له أیضا بالخبر العامی النبوی، و فیه: قال صلّى اللّه علیه و آله و سلّم لعائشة: «مری نساء المدینة یستنجین بالماء و یبالغن فإنه مطهرة للحواشی» بتقریب ان فی قوله صلّى اللّه علیه و آله و سلّم‏«یبالغن» مع التعلیل دلالة أو اشعارا بلزوم إزالة الأثر (و الانصاف) وهن هذه الدعوى أیضا، حیث لا دلالة و لا إشعار فی قوله صلّى اللّه علیه و آله و سلّم: «یبالغن» و لا فی التعلیل بان فی المبالغة فی التطهیر یحصل طهر الحواشی على لزوم إزالة الأثر، فالحق انه لیس لإثبات الفرق المذكور دلیل سوى دعوى مثل الشیخ الأكبر (قده) الاتفاق علیه.
مصباح الهدى فی شرح العروة الوثقى، ج‏3
المؤلف: الآملی، المیرزا محمد تقی‏
تاریخ وفاة المؤلف: 1391 ه ق‏
تاریخ الطبع: 1380 ه ق‏
الطبعة: الأولى‏
مكان الطبع: طهران- إیران‏
الأمر الثانی عشر انهم قد فرقوا بین الغسل بالماء و بین المسح بالأحجار
ص: 51 – ص: 52

و یشیر إلیه أیضا قول النبی (صلى الله علیه و آله) «3» لعائشة: «مری نساء المدینة یستنجین بالماء. و یبالغن، فإنه مطهرة للحواشی» فإن قوله (صلى الله علیه و آله) و یبالغن مع التعلیل مشعر بذلك، أو یقال انا لا نلتزم طهارة تلك الأجزاء حال المسح بالأحجار، بل نقول: انه معفو عنها و عما یلاقیها مما یكون فی اجتنابه عسر ما دامت على المحل، أما لو ارتفع ذلك فإنها تنجس ما یلاقیها، و لا ینافی ما ذكرنا من التحدید بزوال العین ما وقع لبعضهم من التحدید بالنقاء كالخبر، لما عرفت من أن النقاء فی كل شی‏ء بحسبه، كما سمعت ذلك فی الروایة، فالنقاء حینئذ متحد المعنى، لكن مختلف بالنسبة إلى ما یحصل به، فان نقاء كل شی‏ء بحسب حاله.جواهر الكلام فی شرح شرائع الإسلام، ج‏2 شیخ الفقهاء و إمام المحققین محمد حسن بن الشیخ باقر بن الشیخ عبد الرحیم النجفی( ت 1266 ه) الناشر: دار إحیاء التراث العربی‏ الطبعة: السابعة مكان الطبع: بیروت- لبنان‏ المحقق / المصحح: الشیخ عباس القوچانی‏ [فی وجوب إزالة الغائط بالماء تخییرا] ص: 26 – ص: 27

These are quotes from shia books of jurisprudence, quoting the Prophet (pbuh) telling Aisha (may God be pleased with her) to “Command the women of Medina to use water to clean their private parts and to exaggerate in the quantity used because it purifies the surrounding areas as well”. The first quote is by “Al Amali” and the second by “al Najafi”.

Comment: So when Prophet(saw) can trust his wife Ayesha(ra) to deliver the message and teachings of Prophet(Saw), who are shian e dajjal to reject her teachings then?

 

Removing a Misconception:

Some shian e dajjal often accuse ayesha(ra) that why did she go out of her house, when Allah commanded wives of Prophet(Saw) to stay in their houses.(33:33) This is a misconception which we have cleared in one of our articles , So please refer [this link], under sub title:[Occasions of need have been exempted from the obligation of staying at home]

 

Conclusion:

So these were few examples for the true nature of relationship between Ayesha(ra) and Ahlebayt. We will find that the shian e dajjal will not be able to tolerate when they will find this bitter truth, and they will come up with a set of fabrications or misinterpretations inorder to malign the personality of mother of believers. But we urge our esteemed readers to ponder over this side of the coin which we have presented, instead of being deceived by the satanic tactics of shian e dajjal. We would like to conclude by quoting a beautiful verse of Quran: Hilali/Khan: The Prophet is closer to the believers than their ownselves, and his wives are their (believers) mothers (as regards respect and marriage). (33:6)

We pray to Allah that HE(swt) protects muslims from the traps of shian e dajjal, and to remove the rancour for belivers as quran says: “Our Lord, forgive us and [forgive] our brethren who preceded us in faith. And do not put in our hearts rancour towards the Believers”(59:10) And to help muslims to discover the true nature of relationships of Ayesha(ra) and Ahlebayt, which is opposite of what the shian e dajjal portray.

O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do} [Al-Maeda 5:8]

 

Say: “Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish.” Quran (17:81)

One thought on “Part 8: Nature of Relationship between Ahlebayt(ra) and Ayesha(ra)

  1. Pingback: Battle of Jamal : its real face « EXPOSING & ANSWERING SHIITES

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