Part 3: Defence of Ahlelbayt[wives of Prophet/mothers of believers] from the Religious Slanderers


Part 3: Defence of Ahlelbayt[wives of Prophet/mothers of believers] from the Religious Slanderers

In The Name of Allah, The Beneficent, The Merciful.

Ahlesunnah is well aware of the extreme hatred the shias posses for some wives of Prophet muhammed(Saw), and some of those shias show their hatred openly by cursing the wives of Prophet(Saw) , by accusing them of Kufr(disbelief)/Hypocrisy/Nasibism(people who are worst than Jews & Christians according to shias), etc or by dishonoring or insulting them. Here are few examples incase if some of our readers require evidence for what we said: [Takfir of Aisha (r.a) ; Khomayni on Aisha, Talha and Zubayr  ; Mujtaba Shirazi: Day of death of Aisha is holiday.Muhammad Jamil humud Al Amili accused Aisha in zinah! ; Grand Ayatollah On Cursing the Prophet’s Wives ; Sistani’s Fatwa on Cursing Bibi Ayesha (ra) ; Another Ayatullah attacks ummul muminin  ; New shia book about Aisha (r.a) ; The Munafiqs (satanic Shi’ism) and their stance on Umm Al-Mumineen Aaisha ; Shia Mahdi and Aisha (r.a) ; Aisha (r.a) in the eyes of shias ; Shias accusing Aisha in infidelity ]. And some of the Shias though they claim that they don’t curse any wife of prophet(Saw) and that its not from the teachings of Shiism, etc, but when they are tested then people can easily see recongnize the deceptions in their claim. For example see this [Rafidi ayatullah got owned]

Intrestingly these same shias claim that they follow quran and whatever goes against it they reject that. Because Shias have several narrations like these in their books, where Imam Baqir(as) said: ” What ever reaches you, whether it is whatever we have said, or what others have said about us, you should reflect on it, accept it if it is in the line with quran and reject it if it violates the quran.(At –toose, Al amalee, vol 1, page 237). But the fact is that when this rule suits the Shia desires they gladly follow it , but when it goes against their home made beliefs, they maintain a far distance from this rule.

 

The honor that was granted by Allah to wives of Prophet(saw) in Quran

The scholars are all in agreement that the wives of the Messenger of Allah are Ummahat Al-Muemineen(the Mothers of the Believers), as Allah titled them in the Quran. there is no one that differs that all the wives of the Messenger of Allah(May Allah be pleased with them) are mothers of the believers by the declaration of Allah, and are thus deservant of the utmost respect. We know that the Quran have honored the wives of prophet(Saw), but the shias never like to follow the command of their Imams or the rule which he set for them, they close their eyes when the virtues of wives of Prophet(saw) are presented before them but they accept all sorts of fabrications and concoctions which were against wives of Prophet(Saw), neglecting the command of Allah in Quran.

Allah stated in quran:
النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ
The Prophet is closer to the believers than their ownselves, and his wives are their mothers. (Quran, 33:6)

The word “UMM(mother)” in this verse isn’t denoting that the wives becomes biological mothers of believers, nor was it used ONLY to establish the ruling that wives of Prophet(saw) cannot be married as the shias think, because in a different verse of another chapter this ruling had already been explicitly established{O you who believe!….it does not behove you that you should give trouble to the Messenger of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah(33:53).}. So the word “UMM” in the verse (33:6) has the significance of showing great HONOR and RESPECT(Takrim) to wives of prophet(Saw) along with the significance of the Shar’i ruling. The term mother(UMM) entails the rights of motherhood in Islam, and we know that motherhood is among the highest ranks that a woman can hold.

Allah used the word “UMM” at other places for different things inorder to denote high value or rank or honor or respect, etc, to which ever thing it was related.

Ibn Jarir said, “The Arabs call every comprehensive matter that contains several specific areas an Umm. For instance, they call the skin that surrounds the brain, Umm Ar-Ra’s. They also call the flag that gathers the ranks of the army an Umm.” He also said, “Makkah was called Umm Al-Qura, (the Mother of the Villages) because it is the grandest and the leader of all villages. It was also said that the earth was made starting from Makkah.” [At-Tabari 1:107]

Example 1: This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother(Umm) City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever- mindful of their prayers.(6:92)

Comment: Allah used this word in Quran (6:92) for Makkah, calling it Umm-ul-Qura(mother city). We know that Makkah maintains a high rank and honor in the sight of muslims.

Example 2: Abu Hurairah (radiAllahu anhu) reported that when Allah’s Messenger (salAllahu alayhi wasalam) asked Ubayy ibn Ka’ab (radiAllahu anhu), “Do you want me to teach you a Surah the like of which has not been revealed in the Torah, the Injeel, the Zabur, nor the Qur’an?”, and also asked what he recited in his prayers. He replied Umm-ul Quran (Surah Fatihah) the Prophet (salAllahu alayhi wasalam) proclaimed, ‘By Him in whose dominion my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Quran and it is seven of the oft-repeated verses in the Mighty Quran which I have been given’ [at-Tirmidhi, Al-Hakim says that this hadith is Sahih on the conditions established by Imam Muslim (Tafseer Mazhari 1:30)]

Comment: Prophet(Saw) used this word for Surah Fatiha, calling it Umm-ul-Quran(mother of quran).

Example 3:  Shia tafseer states: By the One, in Whose hand is my soul, Allah has not sent down a similar Sura to this Sura (Al-Fatihah), neither in the Turah, nor in the Gospel, nor in the Psalms, nor even in the Qur’an, and it is Umm-ul-Kitab(the mother of scriptures)  [Shia book, Majm’-ul-Bayan, vol. 1, p. 17]

Comment: So Quran was called as mother of scriptures when the word Umm was used for it.

So as we have seen that UMM Al-Quraa’, UMM Al-Kitaab, UMM (mother) stands for TAKRIM/TA3THEEM (honouring), then if Allah wanted to give the Shar’i ruling ONLY, he would have stated that the wives of the Prophet(saw) are Haraam to the believers after Prophet(Saw) like Allah did in separate place. It is true that this verse has the Shar’i ruling also but it even contains Takrim(honoring)!

We read:
فأخرج ابن سعد – كما في “الدر المنثور” (5 / 183) – عنها أنها قالت : “أنا أم الرجال منكم والنساء”قلت : وهو الصحيح الذي تدل عليه الآية
، فقد قال الله تعالى (النبي أولى بالمؤمنين من أنفسهم وأزواجه أمهاتهم) فلفظة “المؤمنين” تشمل الرجال والنساء قطعا ، فقوله (وأزواجه) جمع عائد على (المؤمنين) قال الحافظ في “الفتح” (1 / 18) : “وهو الراجح”
“Ibn Sa’d narrated in “Al-Durar Al-Manthoor” (183 / 5) that ‘Aaisha said, “I am the mother of the men and women among you. I say: This is Sahih and in line with the verse: The Prophet is closer to the believers than their selves, and his wives are their mothers”. The term “Al-Mu’mineen/THE BELIEVERS” covers all men and women, for His (SWT) saying (“Azwaahujuh/HIS WIVES”) is plural and covers (“Al-Mu’mineen/THE BELIEVERS”). Al-Hafidh Ibn Hajar said in “Al-Fath” (18 / 1): And this is the most sound opinion.”

Ali(RA) : `Wives of Prophet(SAWS) are the mother of believers (Men & Women) :

Ali’s opinion on whether `A’ishah is the mother of all believers or just the mother of the men.

The chain of narrators:
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ ، قال : حَدَّثَنَا زَائِدَةُ ، عَنْ عَمْرِو بْنِ قَيْسٍ ، عَنْ زَيْدِ بْنِ وَهْبٍ ، قَالَ
[We were told by Ahmad bin `Abdullah, he said: Za’idah told us, from `Amro bin Qays, from Zayd bin Wahb, he said (etc…)]

Ahmad bin `Abdullah bin Yunus: Thiqah Hafiz.
Za’idah bin Qudamah: Thiqah Thabt.
`Umar bin Qays: Thiqah.
Zayd bin Wahb: Thiqah.

The relevant part of the text:
فَلَمْ يَكُنْ قِتَالُهُمْ إِلَّا تِلْكَ الْعَشِيَّةَ وَحْدَهَا , فَجَاءُوا بِالْغَدِ يُكَلِّمُونَ عَلِيًّا فِي الْغَنِيمَةِ فَقَرَأَ عَلِيٌّ هَذِهِ الْآيَةُ , فَقَالَ : ” أَمَا إِنَّ اللَّهَ يَقُولُ : وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ سورة الأنفال آية 41 أَيُّكُمْ لِعَائِشَةَ ؟ ” فَقَالُوا : سُبْحَانَ اللَّهِ , أُمُّنَا , فَقَالَ : ” أَحَرَامٌ هِيَ ؟ ” قَالُوا : نَعَمْ , قَالَ عَلِيٌّ : ” فَإِنَّهُ يَحْرُمُ مِنْ بَنَاتِهَا مَا يَحْرُمُ مِنْهَا
[(etc…) Their battle lasted only that night, then on the next day they (the soldiers) came to ask `Ali for their share of the booty so `Ali recited to them: {Know that, whatever booty you take, the fifth of it is God’s, and the Messenger’s} [8:41] `Ali then told them: “Who shall take `A’ishah?” (meaning as part of their share) They responded: “Glory be to Allah, our mother!?” He replied: “Why not, is she forbidden?” They said: “Yes!” `Ali said to them: “If she is forbidden for you then so are her daughters!” (…etc)]. {Source: Musannaf ibn abi Shaybah, kitab-ul-Jamal.}

Comment: Point is, `Ali prohibited his men from taking any of the spoils of war in the battle of al-Jamal since the opponents were Muslims, so when a group of his men asked for their shares from war, he replied in an intelligent way and showed them that they cannot claim their own mother `A’ishah and therefore they cannot claim any of her daughters (Muslim women).

Some reports where WOMEN called Ayesha(as) mother of believers and she didn’t object that:

87 – دخلت علي بريرة وهي مكاتبة ، فقالت يا أم المؤمنين اشتريني ، فإن أهلي يبيعونني ، فأعتقيني ، قالت : نعم ، قالت : إن أهلي لا يبيعونني حتى يشترطوا ولائي ، قالت : لا حاجة لي فيك ، فسمع ذلك النبي صلى الله عليه وسلم أو بلغه ، فقال : ( ما شأن بريرة ) . فقال : ( اشتريها فأعتقيها ، وليشترطوا ما شاؤوا ) . قالت : فاشتريتها فأعتقتها ، واشترط أهلها ولاءها ، فقال النبي صلى الله عليه وسلم : ( الولاء لمن أعتق ، وإن اشترطوا مائة شرط )

.الراوي: عائشة المحدث: البخاري المصدر: صحيح البخاري الصفحة أو الرقم: 2726خلاصة حكم المحدث: [صحيح]

Buraira entered upon me while she was trying to get her freedom. she said: O mother of the believers, buy me because my people will sell me, so you will free me. She said: yes——-

And another one where the women calls Ayesha(as) mother of believers and she answers her without objecting:

دخلت امرأة على عائشة قد شلت يدها فقالت : يا أم المؤمنين ، بت البارحة صحيحة اليد فأصبحت شلاء ! قالت عائشة : وما ذاك ؟ قال : كان لي أبوان موسران ، كان أبي يعطي الزكاة ويقري الضيف ويعطي السائل ولا يحقر من الخير شيئا إلا فعله ، وكانت أمي امرأة بخيلة ممسكة ، لا تصنع في مالها خيرا ، فمات أبي ثم ماتت أمي بعده بشهرين ، فرأيت البارحة في منامي أبي وعليه ثوبان أصفران ، بين يديه نهر جار ، قلت : يا أبه ما هذا ؟ قال : يا بنية ، من يعمل في هذه الدنيا خيرا يره ، هذا أعطانيه الله تعالى . قلت : فما فعلت أمي ؟ قال : وقد ماتت أمك ؟ قلت : نعم ، قال : هيهات ! عدلت عنا ، فاذهبي فالتمسيها ذات الشمال ، فملت عن شمالي ، فإذا أنا بأمي قائمة عريانة متزرة بخرقة ، بيدها شحيمة تنادي : والهفاه ، واحسرتاه ، واعطشاه . فإذا بلغها الجهد دلكت تلك الشحيمة براحتها ثم لحستها ، وإذا بين يديها نهر جار ، قلت : يا أماه ما لك تنادين العطش ، وبين يديك نهر جار ؟ قالت : لا أترك أن أشرب منه . قلت : أفلا أسقيك ؟ قالت : وددت أنك فعلت ، فغرفت لها غرفة فسقيتها ، فلما شربت نادى مناد من ذات اليمين : ألا من سقى هذه المرأة شلت يمينه مرتين – فأصبحت شلاء اليمين ، لا أستطيع أن أعمل بيميني . قالت لها عائشة : وعرفت الخرقة ؟ قالت : نعم يا أم المؤمنين ، وهي التي رأيتها عليها ، ما رأيت أمي تصدقت بشيء قط ، إلا أن أبي نحر ذات يوم ثورا ، فجاء سائل فعمدت أمي إلى عظم عليه شحيمة فناولته إياه ، وما رأيتها تصدقت بشيء إلا أن سائلا جاء يسأل ، فعمدت أمي إلى خرقة فناولتها إياه . فكبرت عائشة – رضى الله عنها – وقالت : صدق الله وبلغ رسوله صلى الله عليه وسلم { فمن يعمل مثقال ذرة خيرا يره . ومن يعمل مثقال ذرة شرا يره }

.الراوي: – المحدث: ابن رجب المصدر: يتبع الميت ثلاث الصفحة أو الرقم: 2/429خلاصة حكمالمحدث: إسناده حسن

A woman came to Aysha (as) and her arm became paralzed. She said: O mother of the believers, I went to bed in good shape and woke up paralyzed——Aysha said to her: and did you recognize the piece of cloth. she responded: yes mother of the believers—–

But most shia scholars, due to their hatred of Islam (they can’t attack the Prophet, so they try to attack him indirectly by accusing his wives and almost every single companions of his!) deny the obvious TAKRIM/TA3DHIM(honoring) for the the Mother of the Believers in the verse. But Praise be to Allah, there are some Shia scholars with Insaaf (sincerity), who can’t deny the reality, one of them is Allamah Al Tabatabai, he said in commentary of Quran:
الطباطبائي وتفسير الاية
قوله: «و أزواجه أمهاتهم» جعل تشريعي أي أنهن منهم بمنزلة أمهاتهم في وجوب تعظيمهن و حرمة نكاحهن بعد النبي (صلى الله عليه وآله وسلم)
الميزان في تفسير القرآن
سورة الأحزاب
1 – 8
“Allahs words:”wa azwaajuhu Ummaahaatuhum (and his wives are THEIR MOTHERS). This is the Sharia ruling i.e. his wives are to the men like their mothers, and by necessity THEY (wives of the Prophet) HAVE TO BE HONOURED and are not allowed to be taken as wives after Prophet(saw). (Al meezan fi tafseer alquran, Surah Ahzab 1-8)

Comment: This is called Insaaf, but those who hate Aaisha (radiyallahu ‘anha) are blinded by hatred and try to run away from MUHKAM (CLEAR-CUT) Ayahs.

 

Let us present before you what other renowned classical Scholars of Quranic Tafseer said regarding this verse:

a.
وقال تعالى: { وَأَزْوَٰجُهُ أُمَّهَـٰتُهُمْ } أي: في الحرمة والاحترام، والتوقير والإكرام والإعظام، ولكن لا تجوز الخلوة بهن
And God says “And his wives are their mothers,” this means, in non-marriagiability AND respect, and in veneration and in generosity and in grandeur, and it is not permissible to be alone with them. (Tafseer Ibn Kathir, Vol. 6, p. 380)

b. The famous Tafsir of Imam al Qurtubi says:
الثالثة: قوله تعالى: { وَأَزْوَاجُهُ أُمَّهَاتُهُمْ } شرّف الله تعالى أزواج نبيه صلى الله عليه وسلم بأن جعلهن أمهات المؤمنين؛ أي في وجوب التعظيم والمبرّة والإجلال وحرمة النكاح على الرجال، وحجبهن رضي الله تعالى عنهن بخلاف الأمهات. وقيل: لما كانت شفقتهن عليهم كشفقة الأمهات أنزلن منزلة الأمهات، ثم هذه الأمومة لا توجب ميراثاً كأمومة التَّبنِّي.
قلت: لا فائدة في اختصاص الحصر في الإباحة للرجال دون النساء، والذي يظهر لي أنهن أمهات الرجال والنساء؛ تعظيماً لحقهن على الرجال
والنساء. يدلّ عليه صدر الآية: { ٱلنَّبِيُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ } ، وهذا يشمل الرجال والنساء ضرورةً
And God’s saying “His wives are their mothers”: means that God has honored the wives of the Prophet (pbuh) in that He has made them the mothers of the believers, in that it is obligatory to treat them with grandeur, and to treat them with excellence, and to honor them and he has made it forbidden for men to marry them. And God has covered them with the cloak of mothers. And it is said: and when this empathy towards them was like the empathy towards mothers, they were given the status of “mothers”, and this type of motherhood does not necessitate inheritance in the sense of the motherhood of adoption.(Tafseer Qurtubi Vol. 14, p. 123)

c. Tafsir of al Zamakhshari:
{ وَأَزْوٰجُهُ أُمَّهَـٰتُهُمْ } تشبيه لهنّ بالأمهات في بعض الأحكام، وهو وجوب تعظيمهنّ واحترامهن، وتحريم نكاحهن
“And his wives are their mothers” means that they were compared to mothers in some legal rulings, and that it is obligatory to treat them with grandeur and to respect them, and that it is forbidden to marry them.

d. Tafsir of al Shawkani:
وأزواجه أمهاتهم أي : مثل أمهاتهم في الحكم بالتحريم ومنزلات منزلتهن في استحقاق التعظيم فلا يحل لأحد أن يتزوج بواحدة منهن كما لا يحل له أن يتزوج بأمه ، فهذه الأمومة مختصة بتحريم النكاح لهن وبالتعظيم لجنابهن
(And his wives are their mothers) means:  they are like their mothers in the ruling of prohibition of marriage, and they share the station of deserving treatment of grandeur, so it is not permissible for anyone to marry anyone of them, just like it is impermissible for them to marry their mothers. Thus this motherhood is about forbidding marriage with them and about respecting/venerating them.(Tafseer Fathul Qadeer)

e. Tafsir of al Baydawi:
{ وَأَزْوٰجُهُ أُمَّهَـٰتُهُمْ } منزلات منزلتهن في التحريم واستحقاق التعظيم
“And his wives are their mothers” means they share the station of prohibition in marriage and deserving treatment of grandeur.(Tafseer al-Baidhawi, Vol. 1, p. 364)

f.  Tafsir of Ibn al Jawzi:
{ وأزواجُه أُمَّهاتُهم } أي: في تحريم نكاحهنَّ على التأبيد، ووجوب إِجلالهنَّ وتعظيمهنَّ
“And his wives are their mothers” means in the prohibition of marriage to them forever and the obligation to venerate them and to treat them with grandeur.

g. Tafsir of al Tabarani:
{ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ }؛ أي كأُمَّهَاتِهم في تَعْظِيْمِ حَقَّهِنَّ وفي تحريم نكَاحِهن
“And his wives are their mothers” means they are like their mothers in the grandeur of their rights and in the prohibition of marrying them.

h. Tafseer Rooh ul Maani:
وأزواجه أمهاتهم أي منزلات منزلة أمهاتهم في تحريم النكاح وإستحقاق التعظيم
“And his wives are their mothers” means they share the station of mothers in the prohibition of marriage and the deservement of respect. (Tafseer Rooh al Maani, Vol. 21, p. 151)

i. Tafseer al-Lubaab:
وأزواجه أمهاتهم أي مثل أمهاتهم وهو أب لهم وهن أمهات المؤمنين في تعظيم حقهن وتحريم نكاحهن
“And his wives are their mothers” means they are like mothers to them (i.e the believers) and he (i.e the Prophet peace be upon him) is their father and they are the mothers of the believers in deserving respect and honor and prohibition of marriage with them.(Tafseer al-Lubaab, Vol. 13, p. 52).

j.
فأخرج ابن سعد – كما في “الدر المنثور” (5 / 183) – عنها أنها قالت : “أنا أم الرجال منكم والنساء
(Al-Huwaini) said: ‘[…] know that it was the Madhab of ‘Aishah (that the verse includes all male and female believers).
“Ibn Sa’d narrated in “Al-Durar Al-Manthoor” (183 / 5) that ‘Aaisha said, “I am the mother of the men and women among you.

“قلت : وهو الصحيح الذي تدل عليه الآية
، فقد قال الله تعالى (النبي أولى بالمؤمنين من أنفسهم وأزواجه أمهاتهم) فلفظة “المؤمنين” تشمل الرجال والنساء قطعا ، فقوله (وأزواجه) جمع عائد على (المؤمنين) قال الحافظ في “الفتح” (1 / 18) : “وهو الراجح”
I (Al-Huwaini) say: This is Sahih and in line with the verse: “The Prophet is closer to the believers than their selves, and his wives are their mothers”. The term “Al-Mu’minin/THE BELIEVERS” includes all men and women, for His (SWT) saying (“Azwahujuh/HIS WIVES”) is plural and includes all (believers). Al-Hafidh Ibn Hajar also said in “Al-Fath” (18 / 1): And this is the most sound opinion.”

وكذلك رجحه القرطبي وعامة المفسرين
(Al-Huwaini:)’And this was also the opinion of Al-Qurtubi and the vast majority of Mufassirs […] (Source: Tanbih Al-Hajeb, Volume 2 page 425).

Now let’s read the Shia Tafaseer.

1. Tafseer al-Meezan:
وقوله: (وأزواجه أمهاتهم) جعل تشريعي أي انهن منهم بمنزلة أمهاتهم في وجوب تعظيمهن وحرمة نكاحهن بعد النبي صلى الله عليه وآله وسلم
(and his wives are their mothers). This is the Sharia ruling i.e. his wives are to the men like their mothers, and by necessity they (i.e the wives of the Prophet) have to be honored and are not allowed to be taken as wives after Prophet(saw).(Tafsir al Meezan, Vol. 16, p. 288)

2. Tafseer al-Safi, by Faiz Kashani:
وأزوجه أمهاتهم منزلات منزلتهن في التحريم مطلقا وفي استحقاق التعظيم
(And his wives are their mothers) means they share the station of prohibition in marriage and deserving treatment of grandeur.(Tafsir Safi , Volume 4, p. 168)

3. Tafseer Namoona:
در اينجا سؤ الى مطرح است و آن اينكه آيا تعبير ((ازواجه امهاتهم )): ((همسران پيامبر مادران مؤ منين محسوب مى شوند)) با چيزى كه در چند آيه قبل گذشت تضاد ندارد؟ زيرا در آنجا مى فرمايد: ((كسانى كه گاهى همسرانشان را بمنزله مادر خود قرار مى دهند، سخن باطلى مى گويند، مادر آنها فقط كسى است كه از او متولد شده اند)) با اين حال چگونه همسران پيامبر كه مسلمانان از آنان متولد نشده اند مادر محسوب مى شوند؟ در پاسخ اين سؤ ال بايد به اين نكته توجه كرد كه خطاب مادر به يك زن يا بايد از نظر جسمانى باشد يا روحانى ، اما از نظر جسمانى تنها در صورتى اين معنى واقعيت دارد كه انسان از او متولد شده باشد، و اين همان است كه در آيات پيشين آمده كه مادر جسمانى انسان تنها كسى است كه از او متولد شده است ، و اما پدر يا مادر روحانى كسى است كه يكنوع حق معنوى بر او داشته باشد، همچون پيامبر (صلى اللّه عليه و آله و سلّم ) كه پدر روحانى امت محسوب مى شود، و هم به خاطر او همسرانش احترام مادر را دارند.
A question arises here that isn’t the explanation of the verse (and his wives are their mothers) against the verses mentioned before. Because there it is mentioned ‘Those who declare their wives as their mothers, and in fact they use false words, their mothers are only the ones who bore them.’ In this situation, how can the wives of the Prophet (peace be upon him) be considered the mothers of the believers. This point should be noted in answering the question at hand that addressing a woman as mother is either due to biological relation, or spiritual relation. This meaning could be only in the case of biological relation, and this is the same thing which is mentioned in the earlier verses, that a person’s biological mother is only the one who bore him. But the spiritual mother and father are those who have a kind of special right over them, as the Prophet (peace be upon him) is considered the spiritual father of the nation, and due to him, his wives hold the respect which a mother holds.(Tafsir Namoona, Vol. 17, p. 180).

4. Tafseer Noor al-Thaqalayn:
عن القائم (عليه السلام) انه سئل عن معنى الطلاق الذي فوض رسول الله (صلى الله عليه وآله) حكمه إلى أمير المؤمنين (عليه السلام)؟ قال: إن الله تقدس اسمه عظم شأن نساء النبي (صلى الله عليه وآله) فخصهن بشرف الأمهات، فقال رسول الله (صلى الله عليه وآله): يا أبا الحسن إن هذا الشرف باق ما دمن على الطاعة فأيتهن عصت الله بعدي بالخروج عليك فأطلقها في الأزواج، وأسقطها من تشرف الأمهات ومن شرف أمومة المؤمنين
It is narrated from Imam Qaim that he was asked about the right of divorce,  That the Messenger of Allah (s) left it at the discretion of Amirul Momineen (i.e Ali)?” He replied: “The Almighty Allah, hallowed be His name, gave an exalted status to the wives of the Prophet and gave them the honor of being the mothers of the faithful. Thus the Messenger of Allah (s) told Amirul Momineen : O Abal Hasan, this status is valid for them till they remain in the obedience of the Almighty Allah. So whoever of them disobeys Allah and after that me, comes out in armed confrontation against you, remove her from my wife-hood and take away her status of motherhood of faithful.” [Tafsir Nur al thaqalayn, Vol. 5, p. 372]

The 12th Imam of Shias was right in saying that Allah gave an exalted status to the wives of the Prophet (peace be upon him) when he declared them the mothers of the believers. But he was wrong when he said that the status was taken away from Ayesha, for the first Imam Ali said, as is mentioned in Shia book Nahjul Balagha after the battle of Jamal
ولها بعد حرمتها الاولى والحساب على الله
She has the same respect afterwards as she had earlier, and the accountability is on Allah to take. [Nahjul balagha, p. 335].

This text from Nahjul Balagha also shows that Ayesha(AS) before battle of Jamal was respected by the Muslims.

Comment: We have proven from the books of Sunnis and Shias that the verse of Holy Quran 33:6 not only proves the veneration of the status of the wives of the Prophet (peace be upon him), but we have also proven from the authentic books of Shias that Ayesha (may Allah be pleased with her) specifically held this status of respect even after the battle of Jamal. It is upto the Shias whether they accept the truth or stick to the ignorance.

 

What is the ruling upon those who deny Ayesha(alaiha salam) being the mother of believers?

Beautiful narration from Ahlul-Bayt (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 SAWS, the Mouhajiroun and the Ansars and by the cousin and brother in law of our Prophet SAWS, 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 SAWS, 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(disbelief) 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 a member of Ahl Al-Bayt, a Hashemi 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!

Imam Al-Asbahani (Al-Isfahani) writes in “Al-Hujjah”:
أخبرنا أبو المظفر السمعاني ، حدثنا أبو الحسن البزاز ، حدثنا عيسى بن علي الوزير قال :قرئ على يحيى بن صاعد ، حدثكم يوسف بن موسى القطان ، حدثنا أبو معاوية ، حدثنا هشام عن أبيه عن عائشة رضى الله عنها أنها ذكرت عند رجل فسبها ، فقيل له : أليست أمك ؟ قال : ما هي بأم فبلغها ذلك فقالت : صدق إنما أنا أم المؤمنين ، وأما الكافرين فلست لهم بأم
[ … ] Hisham narrated on the authority of his father, that Aishah was mentioned in the presence of a man and he reviled her, upon which it was said to him:“Is she then not your mother?” He said: “She is not my mother!!”When news of this incident reached Aishah, she said:“He has spoken the truth! Indeed, I’m the mother of believers and not the mother of disbelievers. [“Al-Hujjah fi Bayaan Al-Mahajjah”, 2/402]

 

What is the reason behind the  prohibition of wives of Prophet(saw) to re-marry after him(saw), and how does this honor the wives of Prophet(saw)?

Many people don’t know the reason behind the prohibition for the re-marriage of Prophet’s wives after him,  and In what way is this an honor for wives of Prophet(saw), the answer is present in the following ahadeeth.

قال رسول الله صلى الله عليه وسلم : سألت ربي عز وجل أن لا أزوج أحدا من أمتي ، ولا أتزوج إلا كان معي في الجنة فأعطاني
Allah’s Messenger (pbuh) said: ‘I asked Allah that I marry none of my people but she be with me in the Heaven and I was granted.’ (Mustadrik Al-Hakim, Hadith 4650. Hakim termed it as Sahih)

So the wives of the Prophet (pbuh) in this world and in hereafter are the wives of the Holy Prophet (pbuh) that is the reason they were not allowed to marry any other person. This is the special honor for them.The Shia critics often involve themselves in arguing that, the title of “Mother of believers” is not something honorary, it was just for the prohibition for them regarding re-marriage, but they fail to see beyond their short-sightedness the hikmah behind this title and honor.

Here is a narration of al-Bayhaqi which is authentic according to al-Albani, which says that the only reason we aren’t allowed to marry the wives of the prophet (saw) is because they’re supposed to be his wives in HEAVEN, the wife remains with her last husband, what better honor could one attain, without a shadow of doubt Prophet(saw) would get the best status in Heaven, and with him would be his wives in heaven.

أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَافِظُ، ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا يَحْيَى بْنُ أَبِي طَالِبٍ، أنبأ إِسْحَاقُ بْنُ مَنْصُورٍ، ثنا عِيسَى بْنُ عَبْدِ الرَّحْمَنِ السُّلَمِيُّ ، عَنْ أَبِي إِسْحَاقَ، عَنْ صِلَةَ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّهُ قَالَ لامْرَأَتِهِ: إِنْ شِئْتِ أَنْ تَكُونِي زَوْجَتِي فِي الْجَنَّةِ، فَلا تَزَوَّجِي بَعْدِي، فَإِنَّ الْمَرْأَةَ فِي الْجَنَّةِ لآخِرِ أَزْوَاجِهَا فِي الدُّنْيَا، فَلِذَلِكَ حَرَّمَ اللَّهُ عَلَى أَزْوَاجِ النَّبِيِّ أَنْ يُنْكَحْنَ بَعْدَهُ، لأَنَّهُنَّ أَزْوَاجُهُ فِي الْجَنَّةِ

Huzaifa (Prophet’s Companion) said to his wife, ‘If you wish to be my wife in the Heaven do not marry anyone after me for a woman will be with last of his husbands and for this reason Allah forbade it for the wives of the Messenger (pbuh) to remarry after him.’ (Mushkil Al-Athaar 2/147 Hadith 552)

Conclusion: Allah have honored wives of prophet(Saw) in quran, and they deserve respect, love and honor from every believer(momin). And those who disrespect or curse any wife of Prophet(saw) or posseses hatred for them then know that they are going against Quran. So if you really want to follow quran then respect and honor whom Allah have honored. Otherwise, be prepared to taste the painful torment(hell) in hereafter and even in this world, if Allah wills. And we request the truthseeking and unbiased Shias to ponder over the point that why did Allah make all wives of Prophet(saw) as their honorary mothers, if at all they were to be insulted and cursed? Think about it, o Shias.

 

Virtues of Ayesha(may Allaah be pleased with her)

The virtues of Aa’ishah(radiallaahu anhaa) which were transmitted by tawaatur (large-scale transmission) in meaning from many different routes are that Aa’ishah (radiallaahu anhaa) is the wife of the Prophet (alayhis salaam) in this life and the next, that she is amongst the most learned of the Ummah and the most beloved of the Ummah to the Prophet (sallallaahu alayhi wasallaam) and more. So these are some of the texts which establish the virtues of Ayesha(ra).

Ayesha(as) is the wife of Prophet(saw) in this life and even in hereafter

1 A.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ عَنْ أَبِي حُصَيْنٍ عَنْ عَبْدِ اللَّهِ بْنِ زِيَادٍ الْأَسَدِيِّ قَال سَمِعْتُ عَمَّارَ بْنَ يَاسِرٍ يَقُولُ هِيَ زَوْجَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ يَعْنِي عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا
Al-Tirmidhi narrates in Kitab al-Manaaqib in “Chapter: The Virtues of Aa’isah (may Allaah be pleased with her)” from Abdullah bin Ziyaad al-Asadee who said: I heard Ammaar bin Yaasir saying, “She is his wife in this life and the hereafter – meaning Aa’ishah (radiallaahu anha).” This hadeeth is Saheeh (Saheeh Sunan al-Tirmidhi, no. 3889).

B. From Arib Ibn Hamid who said: ‘On the day of the camel, Ammar [Ibn Yassir] saw a congregation, so he asked: ‘What is this?’So it was said to him: ‘A man who curses Aaishah and reviles her.’ So he -’Ammar’ went to him and said: ‘Shut up ! You are rebuked and you are refuted ! Do you revile the Habibah (the beloved one) of the Prophet (pbuh) ? Indeed she is his wife in Paradise.’(No. 1647, Fadha’il Al-Sahabah by Imam Ahmad, authenticated by Shaykh Al-Muhaddith Wasiyullah Al-’Abbas Al-Hindi )

2 A.  Imam Tirmizi narrated in his “Sunnan” (#3880) that Jibril (alaihi salam) said to prophet (sallalahu alaihi wa ala alihi wa sallam) regarding Aisha: “This is your wife in this world and hereafter”. (Hadith is saheeh as said sheikh Albani in notes on “Sunnan” Tirmizi)

B. Similalry  Muhib at-Tabari in “As-Samtu Samin” (p 53) narrated that Jibril (alaihi salam) said: “This is your wife in this world and hereafter”.

3A. Ibn Asakir in his “Arbain fi ummahatil muminin” (#10) narrated from Aisha, that she asked prophet (sallalahu alaihi wa ala alihi wa sallam): “Which are your wifes are in the Garden?” He replied: “You are among them”.

Ibn Asakir said: “This is a hasan(good) hadith of Abu Salamah Yusuf ibn Yaqub ibn Abdullah al-Majishun”( Arbain fi ummahatil muminin” pages 87-88, hadith #10.)

3B. The Prophet, prayers and peace of Allah be upon him, said to ‘Aishah «Would you be satisfied to be my wife in this worldly life and in the Hereafter?” she said, “Certainly I will.” Upon which he said, “Then you are my wife in this worldly life and in the Hereafter. [Classified as authentic by Al-Albani, 2255.]

4. 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 : 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 Shias 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.

5 A.
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)
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).]

B. 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 ).]

6.
حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا عَبْدُ الْوَهَّابِ بْنُ عَبْدِ الْمَجِيدِ حَدَّثَنَا ابْنُ عَوْنٍ عَنْ الْقَاسِمِ بْنِ مُحَمَّدٍ أَنَّ عَائِشَةَ اشْتَكَتْ فَجَاءَ ابْنُ عَبَّاسٍ فَقَالَ يَا أُمَّ الْمُؤْمِنِينَ تَقْدَمِينَ عَلَى فَرَطِ صِدْقٍ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَى أَبِي بَكْرٍ
Al-Bukhari narrates in Kitab Fadaa’il al-Sahaabah in “Chapter: The Excellence of Aa’isah (may Allaah be pleased with her)” From al-Qaasim bin Muhammad that Aa’ishah fell ill and Ibn ‘Abbaas came and said, “O Mother of the Believers you are proceeding on to the truthful forerunners, to the Messenger of Allaah (sallallaahu alayhi wasallam) and Abu Bakr.”
Comment: This is an evidence that Aa’ishah (radiallaahu anhu) was guaranteed Paradise, as explained Ibn Hajar al-Asqalaani, since Ibn ‘Abbaas would not say this unless it came through al-Tawqif (revelation).

7. From ‘Abdullah Ibn ‘Ubayd who said: ‘Ibn Abbas sought permission to enter upon Aaishah during her sickness which she died from. So she refused. And he continued to persistand seek permission until she agreed for him to enter. He entered and heard her saying:’I seek refuge by Allah from the fire.’He – Ibn Abbas – said: ‘ O Mother of the Believers, indeed Allah, the Most Glorious, The Most Mighty has exempted you from the fire. You are the first women whose excuse was revealed from the heavens.[No. 1636, Fadha’il Al-Sahabah by Imam Ahmad with the checking of Shaykh Al-Muhaddith Wasiyullah al-‘Abbas Al-Hindi who said it is Sahih.]

 

Ayesha(ra) was the most beloved wife of Prophet(saw) and the obligation upon believers to love her.

1 A.
حَدَّثَنَا إِبْرَاهِيمُ بْنُ يَعْقُوبَ وَمُحَمَّدُ بْنُ بَشَّارٍ وَاللَّفْظُ لِابْنِ يَعْقُوبَ قَالَا حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ الْمُخْتَارِ حَدَّثَنَا خَالِدٌ الْحَذَّاءُ عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ عَنْ عَمْرِو بْنِ الْعَاصِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتَعْمَلَهُ عَلَى جَيْشِ ذَاتِ السُّلَاسِلِ قَالَ فَأَتَيْتُهُ فَقُلْتُ يَا رَسُولَ اللَّهِ أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ قَالَ عَائِشَةُ قُلْتُ مِنْ الرِّجَالِ قَالَ أَبُوهَا
Al-Tirmidhi narrates in Kitab al-Manaaqib in “Chapter: The Virtues of Aa’isah (may Allaah be pleased with her)” through a number of different isnaads from Amr bin al-Aas who said he came to the Messenger (sallallaahu alayhi wasallam) and said, “O Messenger of Allaah! Which of the people is most beloved to you?” He said, “Aa’ishah.” I said, “And from the men?” He said, “Her father.” Saheeh (Saheeh Sunan al-Tirmidhi, no. 3885). This hadeeth is also reported from Anas bin Malik (no. 3890) and it is Saheeh.

B. Similar report was narrated by Bukhari in “Saheeh” from Amr ibn al-As: “The Prophet deputed me to read the Army of Dhat-as-Salasil. I came to him and said, “Who is the most beloved person to you?” He said, “‘Aisha.” I asked, “Among the men?” He said, “Her father.” I said, “Who then?” He said, “Then ‘Umar bin Al-Khattab.” He then named other men” (“Saheeh” #3706.)

2. Ibn Hajar al-Asqalani narrated that when Umm Salamah heard that Aisha died, she said: “May Allah forgive her. By Allah in whose hand is my soul, after her father, she was most beloved (person) for prophet (sallalahu alaihi wa ala alihi wa sallam)” (Matalibul aliyah” 5/#4142; “Taqrib al-bughya bi tartib ahadeth al-Hilliyah” 3/126/#3379.)  Busiri said: “Taylasi narrated this hadith with authentic chain”( Footnote at the page 75, volume 5 of “Matalibul aliyah”.).

3 A. “Saheeh” al-Bukhari (#2620) :“The wives of Allah’s Apostle were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Umm Salama and the other wives of Allah’s Apostle. The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle, he would delay it, till Allah’s Apostle had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle to tell the people to send their gifts to him in whatever wife’s house he was. Um Salama told Allah’s Apostle of what they had said, but he did not reply. Then they (those wives) asked Umm Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.” On that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle and sent her to Allah’s Apostle to say to him, “Your wives request to treat them and the daughter of Abu Bakr on equal terms.” Then Fatima conveyed the message to him. The Prophet said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation.

Similarly we read:

It was narrated from Umm Salamah that the wives of the Prophet asked her to speak to the Prophet and tell him, that the people were trying to bring their gifts to him when it was ‘Aishah’s day, and to say to him: “We love good things as much as ‘Aishah does.” So she spoke to him, but he did not reply her. When her turn came again, she spoke to him again, but he did not reply her. They said to her: “How did he respond?” She said: “He did not answer me.” They said: “Do not leave him alone until he answers you or you comprehend what he says.” When her turn came again, she spoke to him and he said: ‘Do not bother me about ‘Aishah, for the Revelation has never come to me under the blanket of any of you apart from the blanket of ‘Aishah.'”(Sunan an-Nasa’i 3950 ; Grading: Sahih)

B. Similarly Imam Tirmizi narrated in his “Sunnan” (#3879) that prophet (sallalahu alaihi wa ala alihi wa sallam) said to his wife: “O Umm Salamah! Don’t exhaust me regarding Aisha. Revelation didn’t descend upon me when I was (in the bed) with anyone from you women, except when I was with her”. (Hadith is saheeh, as said sheikh Albani).

C. Similarly Al-Haraiti narrated in his “Itilal al-qulub” (#23) that once Fatima talked about Aisha in the presence of prophet (sallalahu alaihi wa ala alihi wa sallam), and he said to her: “O My daughter, she (Aisha) is beloved of your father”.

4. 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)

5. Tabarani narrated that prophet (sallalahu alaihi wa ala alihi wa sallam) was asked: “O messenger of Allah, who from people is more beloved to you?” He said: “And what for?” It was said to him: “To love the one whom you love”. He said: “Aisha”. (Al-Heythami in “Majmau zawaid” (#15309) said: “Narrated Tabarani and chain is good”.)

6. We read:
عن عاصم بن كليب عن أبيه قال انتهينا إلى علي رضي الله عنه فذكر عائشة فقال خليلة رسول الله هذا حديث حسن ومصعب فصالح لا بأس به وهذا يقوله أمير المؤمنين في حق عائشة مع ما وقع بينهما فرضي الله
From ‘Asim Ibn Kulayb, from his father who said:”We went to ‘Ali and ‘Aaishah was mentioned. So he [‘Ali] said:”The Khaleelah (the most beloved female) of the Messenger of Allah “. [Source] [Hadith Hassan, Dhahabi said it’s chain is authentic]

7. From Arib Ibn Hamid who said: ‘On the day of the camel, Ammar [Ibn Yassir] saw a congregation, so he asked: ‘What is this?’So it was said to him: ‘A man who curses Aaishah and reviles her.’ So he -’Ammar’ went to him and said: ‘Shut up ! You are rebuked and you are refuted ! Do you revile the Habibah (the beloved one) of the Prophet (pbuh) ? Indeed she is his wife in Paradise.’(No. 1647, Fadha’il Al-Sahabah by Imam Ahmad, authenticated by Shaykh Al-Muhaddith Wasiyullah Al-’Abbas Al-Hindi )

8. Al-Haraiti in “Itilal al-qulub” (#21) narrated that a man said to imam Shabi: “I love all wifes of prophet (sallalahu alaihi wa ala alihi wa sallam) except Aisha”. Shabi said: “In this case you contradicted to messenger of Allah (sallalahu alaihi wa ala alihi wa sallam), because she was most beloved by him”. (Editor of “Itilal” Gharid ash-Sheikh said that similar hadith was narrated by Tabarani in “al-Awsat” (#4122), al-Heythami in “Majmau zawaid” (9/243) said that narrators from people of saheeh).

9. 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: This shows that Ali(ra) loved his mother(ayesha) So much that, he didn’t tolerate anyone speaking ill about her, that is why he punished the one who did the crime of insulting Ayesha(ra).

10. A beautiful one from Fadael Ahmad:
جاء أبو بكر يستأذن على النبي صلى الله عليه وسلم فسمع عائشة وهي رافعة صوتها على رسول الله صلى الله عليه وسلم فأذن له فدخل فقال يا ابنة أم رومان وتناولها أترفعين صوتك على رسول الله صلى الله عليه وسلم قال فحال النبي بينه وبينها قال فلما خرج أبو بكر جعل النبي صلى الله عليه وسلم يقول لها يترضاها ألا ترين أني قد حلت بين الرجل وبينك قال ثم جاء أبو بكر فاستأذن عليه فوجده يضاحكها فأذن له فدخل فقال له أبو بكر يا رسول الله أشركاني في سلمكما كما أشركتماني في حربكما
al-Nu’uman bin Bachir narrated: Abu Bakr came to get the permission to enter on the Prophet (SAWS), so he heard ‘Aisha raising her voice on the Prophet (SAWS), so he gave him permission and he entered and said to ‘Aisha: “O daughter of Umm Ruman” and he scolded her “Do you raise your voice against Rassul-Allah (SAWS)!?” So the Prophet (SAWS) stepped between them, and when Abu Bakr left the Prophet (SAWS) tried to comfort her and please her, he (SAWS) said: “Do you not see that I stood between you and the man to protect you?” Then Abu Bakr would return and ask for permission and he would see that they were both laughing, so he would tell them (Jokingly): “Ya Rassul-Allah (SAWS), will you permit me join you two in your time of peace like you allowed me to join you in your time of war?”. [ al-Albani’s al-Silsilah al-Sahiha 6/944 “Sahih” LiGhayrihi]

Note: This is true that Ayesha(ra) was the most beloved wife of Prophet(Saw) but there shouldn’t be a confusion in the mind of readers that wasn’t Khadija(ra) also most beloved wife of Prophet(saw)? So the answer to this is that, Ayesha(ra) was most beloved ALIVE wife of Prophet(Saw). In the above reports when Prophet(saw) said that ayesha(ra) was his most beloved wife, he(saw) was referring to most beloved wife from the wives who were alive during that time. But if the question raises that who was the most beloved wife of Prophet(saw) from all the women whom Prophet(Saw) married, then surely it would be Hz. Khadija(ra), followed by Ayesha(ra).

 

Unique virtue of Ayesha(ra) was that prophet(Saw) wished to be nursed by Ayesha(ra) in his last days.

1. Narrated Aisha: (the wife of the Prophet) “When the ailment of Allah’s Apostle became aggravated, he requested his wives to permit him to be (treated) nursed in my house, and they gave him permission. He came out (to my house), walking between two men with his feet dragging on the ground, between ‘Abbas bin ‘Abdul–Muttalib and another man” ‘Ubaidullah said, “I told ‘Abdullah of what ‘Aisha had said, ‘Abdullah bin ‘Abbas said to me, ‘Do you know who is the other man whom ‘Aisha did not name?’ I said, ‘No.’ Ibn ‘Abbas said, ‘It was ‘Ali bin Abu Talib.” ‘Aisha, the wife of the Prophet used to narrate saying, “When Allah’s Apostle entered my house and his disease became aggravated, he said, ” Pour on me the water of seven water skins, the mouths of which have not been untied, so that I may give advice to the people.’ So we let him sit in a big basin belonging to Hafsa, the wife of the Prophet and then started to pour water on him from these water skins till he started pointing to us with his hands intending to say, ‘You have done your job.” ‘Aisha added, “Then he went out to the people and led them in prayer and preached to them.” ‘Aisha and ‘Abdullah bin ‘Abbas said, “When Allah’s Apostle became ill seriously, he started covering his face with his woolen sheet, and when he felt short of breath, he removed it from hi; face and said, ‘That is so! Allah’s (curse be on the Jews and the Christians, as they took the graves of their prophets as (places of worship),’ intending to warn (the Muslims ) of what they had done.” ‘Aisha added, “I argued with Allah’s Apostle repeatedly about that matter (i.e. his order that Abu Bakr should lead the people in prayer in his place when he was ill), and what made me argue so much, was, that it never occurred to my mind that after the Prophet, the people would ever love a man who had taken his place, and I felt that anybody standing in his place, would be a bad omen to the people, so I wanted Allah’s Apostle to give up the idea of choosing Abu Bakr (to lead the people in prayer).” (sahi bukhari Volume 5, Book 59, Number 727 )

2. Narrated Urwa:  ‘Aisha said, “Allah’s Apostle in his fatal illness, used to ask, ‘Where will I be tomorrow? Where will I be tomorrow?”, seeking ‘Aisha’s turn. His wives allowed him to stay wherever he wished. So he stayed at ‘Aisha’s house till he expired while he was with her.” ‘Aisha added, “The Prophet expired on the day of my turn in my house and he was taken unto Allah while his head was against my chest and his saliva mixed with my saliva.” ‘Aisha added, “Abdur-Rahman bin Abu Bakr came in, carrying a Siwak he was cleaning his teeth with. Allah’s Apostle looked at it and I said to him, ‘O ‘AbdurRahman! Give me this Siwak.’ So he gave it to me and I cut it, chewed it (it’s end) and gave it to Allah’s Apostle who cleaned his teeth with it while he was resting against my chest.”(sahi bukhari Volume 5, Book 59, Number 731)

3. We read in Musannaf ibn Abi Shayba:

حدثنا حاتم عن جعفر عن أبيه قال : لما ثقل النبي صلى الله عليه وسلم قال : أين أكون غدا ؟ قالوا : عند فلانة ، قال : أين أكون بعد غد ؟ قالوا : عند فلانة ، فعرفن أزواجه أنه إنما يريد عائشة ، فقلن : يا رسول الله ، قد وهبنا أيامنا لأختنا عائشة .

Imam Jafar narrated from his father[Imam Baqir] : “Allah’s Apostle in his fatal illness, asked his wives, ‘Where will I be tomorrow? They said with fulan[wife] . So He(saw) Where will I be day after tomorrow?”.  They replied with fulan[wife]. Thus the wives of Prophet(saw) understood, He(saw) is seeking Ayesha(as)’s turn. So they said: O Messenger of Allah! We have left our days for Ayesha(as). [Musannaf ibn Abi Shayba]

Comment: This is a unique virtue of Ayesha(ra) because though several wives of Prophet(Saw) were alive, even his daughter Fatima(ra) was Alive,  yet Prophet(saw) wished to be nursed by Ayesha(ra) in her house. People can realize from this that how much Prophet(saw) loved Ayesha(ra). The wish of Prophet(saw) for being nursed by Ayesha(ra) signifies that, Ayesha(ra) was most beloved wife of Prophet(saw), She was the most caring wife of Prophet, thus prophet(saw) wanted to spend this last days in the house of Ayesha(ra) and wanted to be buried there. And this is what happened, because Prophet(Saw) is buried in the house of Ayesha(ra).

 

Superiority of Ayesha(ra) over other women.

1 A. Narrated Abu Musa Al-Ash’ari: Allah’s Apostle said,  “Many amongst men attained perfection but amongst women none attained the perfection except Mary, the daughter of Imran and Asiya, the wife of Pharaoh. And the superiority of ‘Aisha to other women is like the superiority of Tharid (i.e. an Arabic dish) to other meals.” (Sahih Bukhari – Volume 5, Book 57, Number 113)

B. Similar narration is also reported from another companion.

حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ حَدَّثَنَا إِسْمَعِيلُ بْنُ جَعْفَرٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مَعْمَرٍ الْأَنْصَارِيِّ عَنْ أَنَسٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ

Al-Tirmidhi narrates in Kitab al-Manaaqib in “Chapter: The Virtues of Aa’isah (may Allaah be pleased with her)” from Anas bin Malik who said that the Messenger of Allaah (sallallaahu alayhi wasallam) said, “The excellence of Aa’ishah over all women is like the excellence of al-Thareed (pieces of bread in vegetable or meat broth) over all other foods.” This hadeeth is Saheeh (Saheeh Sunan al-Tirmidhi, no. 3888).

Explanation: ImamAl-Nawawi said: The ‘ulamaa’ said: it means that thareed is better than broth, and thareed with meat is better than broth without thareed, and the thareed that has no meat is better than broth. What is meant by better is that it is more nutritious, more filling, easier to digest, more enjoyable and easier to eat; a person may eat his fill of it quickly, and so on. It is better than all kinds of broth and all kinds of food. The superiority of ‘Aa’ishah over other women is great, as great as the superiority of thareed over other kinds of food. This does not clearly state that she is better than Maryam and Aasiyah; it could be that what is meant is that she is superior to the women of this ummah. (Sharh Muslim, 15/199).

 

The revelations Prophet(saw) received from Allah because of Ayesha(ra).

1. The Hadeeth of Aa’ishah and the Ruling of Tayammum
حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ حَدَّثَنَا أَبُو أُسَامَةَ عَنْ هِشَامٍ عَنْ أَبِيهِ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا اسْتَعَارَتْ مِنْ أَسْمَاءَ قِلَادَةً فَهَلَكَتْ فَأَرْسَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَاسًا مِنْ أَصْحَابِهِ فِي طَلَبِهَا فَأَدْرَكَتْهُمْ الصَّلَاةُ فَصَلَّوْا بِغَيْرِ وُضُوءٍ فَلَمَّا أَتَوْا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَكَوْا ذَلِكَ إِلَيْهِ فَنَزَلَتْ آيَةُ التَّيَمُّمِ فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ جَزَاكِ اللَّهُ خَيْرًا فَوَاللَّهِ مَا نَزَلَ بِكِ أَمْرٌ قَطُّ إِلَّا جَعَلَ اللَّهُ لَكِ مِنْهُ مَخْرَجًا وَجَعَلَ لِلْمُسْلِمِينَ فِيهِ بَرَكَةً
Al-Bukhari narrates in Kitab Fadaa’il al-Sahaabah in “Chapter: The Excellence of Aa’isah (may Allaah be pleased with her)” From Aa’ishah (radiallaahu anhaa) who said that she borrowed a necklace from Asmaa’ and it was lost. So Allaah’s Messenger (sallallaahu alayhi wasallam) sent some of his companions to look for it. During their journey the time of prayer was due and they prayed without ablution. When they returned to the Prophet they complained about it. So the verse of al-Tayammum (dry ablution) was revealed. Usayd bin Hudayr said (to Aa’ishah), “May Allah reward you handsomely. By Allah, whenever an affair has befallen you, Allah took you out of it and made within it a blessing for the Muslims.”
Comment: Ayesha(ra) brought benefit to the Muslims in their religion due to revelation and guidance being revealed on account of her.

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)

3. Narrated ‘Aa’ishah (may Allaah be pleased with her), that the Prophet (peace and blessings of Allaah be upon him) said to her: “You were shown to me twice in a dream. I saw you in a piece of silk (i.e., he saw her image on a piece of silk, or he saw her wearing a silken garment). I was told, ‘This is your wife, so unveil her,’ and it was you. I said: if this dream is from Allaah then it will come to pass.’” (Saheeh al-Bukhaari, 3606).

Explanation: In his commentary on this hadeeth, Ibn Hajar (may Allaah have mercy on him) said: “This dream came after his mission had started, and it was a wahy (revelation) that had implications in real life. (Its implication was that he did indeed marry her later on). His words ‘and it was you’ indicate that he had seen her before and knew what she looked like.” ). As to whether this is a prophetic vision as it appears to be, or a regular dream that may be subject to interpretation, there was a difference of opinion among the scholars, as mentioned by al-Haafiz in Fath al-Baari, 9/181.

 

Ayesha(ra) is included in the salutations(salawat) which every muslim sends during their prayers and even received the Salam of Angel Jibreel(as)

1. Abu Humaid as−Sa’idi reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? He (the Holy Prophet) observed: Say:” O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious.” (Sahi muslim Bk 4, Number 0807)

2.

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ حَدَّثَنَا اللَّيْثُ عَنْ يُونُسَ عَنْ ابْنِ شِهَابٍ قَالَ أَبُو سَلَمَةَ إِنَّ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا يَا عَائِشَ هَذَا جِبْرِيلُ يُقْرِئُكِ السَّلَامَ فَقُلْتُ وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ تَرَى مَا لَا أَرَى تُرِيدُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Al-Bukhari narrates in Kitab Fadaa’il al-Sahaabah in “Chapter: The Excellence of Aa’isah (may Allaah be pleased with her)” from Aa’ishah (radiallaahu anhaa) who said, “The Messenger of Allaah (sallallaahu alayhi wasallam) said one day,O Aa’isha, this is Jibreel he is giving salutations to you’ so I said, ‘Wa alayhis salaam wa rahmatullaah wa barakaatuhu, you (O Prophet) see that which I do not’, she meant the Messenger of Allaah (sallallaahu alayhi wasallam) (seeing Jibreel).” (no. 3557).

 

Ayesha(ra) in the eyes of other wives of Prophet(saw)

1. Sahi bukhari 3.829: Narrated Aisha: Allah’s Apostle asked Zainab bint Jahsh (i.e. the Prophet’s wife about me saying, ‘What do you know and what did you see?’ She replied, ‘O Allah’s Apostle! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha.

2. Ibn Hajar al-Asqalani narrated that when Umm Salamah heard that Aisha died, she said: “May Allah forgive her. By Allah in whose hand is my soul, after her father, she was most beloved (person) for prophet (sallalahu alaihi wa ala alihi wa sallam)” (Matalibul aliyah” 5/#4142; “Taqrib al-bughya bi tartib ahadeth al-Hilliyah” 3/126/#3379.)  Busiri said: “Taylasi narrated this hadith with authentic chain”( Footnote at the page 75, volume 5 of “Matalibul aliyah”.).

 

Ayesha(ra) was the most knowledgeable wife of Prophet(Saw) according to Sahaba.

1.
حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ حَدَّثَنَا زِيَادُ بْنُ الرَّبِيعِ حَدَّثَنَا خَالِدُ بْنُ سَلَمَةَ الْمَخْزُومِيُّ عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى قَالَ مَا أَشْكَلَ عَلَيْنَا أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثٌ قَطُّ فَسَأَلْنَا عَائِشَةَ إِلَّا وَجَدْنَا عِنْدَهَا مِنْهُ عِلْمًا
Al-Tirmidhi narrates in Kitab al-Manaaqib in “Chapter: The Virtues of Aa’isah (may Allaah be pleased with her)” from Abu Moosaa who said, “Never did any hadeeth become difficult for us, the companions of Allaah’s Messenger, and we asked Aa’ishah except that we found she had knowledge regarding it.” Saheeh (Saheeh Sunan al-Tirmidhi, no. 3883).

2. Its narrated from Masrooq who was asked, “Was Aa’ishah (radiallaahu anhaa) proficient in al-Faraa’id (laws of inheritance)?” He said: By Allaah, I saw the most senior of the Companions of the Muhammad (sallallaahu alayhi wasallam) asking her about al-Faraa’id. Saheeh, related by Ibn Sa’d in al-Tabaqaat (8/66), al-Haakim in al-Mustadrak (4/11) and al-Darimi related it in his Sunan (2/48). And it is also related with the following: It was said to Masrooq, “Was Aa’ishah (radiallaahu anhaa) proficient in al-Faraa’id (laws of inheritance)?” and he replied, “Yes, by Him in whose hand is my soul, I saw the Shaykhs from the most senior Companions of Muhammad (sallallaahu alayhi wasallam) asking her about al-Faraa’id. Takhreej is same as above.

3. From Sa’eed bin al-Musayyab that Abu Moosaa al-Ash’ari (radiallaahu anhu) said to Aa’ishah, “The differing of the Companions of Muhammad (sallallaahu alayhi wasallam) on a matter has burdened me and I am repulsed that I should mention it to you.” She said, “What is it?” He said, “A man has intercourse with his wife but then becomes sluggish and does not ejaculate.” She said, “When the circumcised part extends into the circumcised part ghusl (ritual purification) is obligatory.” Then Abu Moosaa said, “I shall not ask anyone about this from anyone after you.” Related by Malik in al-Muwatta (1/67), Abd al-Razzaaq in his Musannaf (1/248) and Ibn Hibbaan in his Sahih (3/456).

4. From Hisham bin Urwah, narrating from his father (Urwah) who said, “I accompanied Aa’ishah (radiallaahu anhaa) [taking knowledge from her] until I said before her death by four or five years, “If she died today, I would not have been remorseful over anything that I missed from her (regarding knowledge) [due to having acquired an abundance of it already], for I did not see anyone more knowledgeable ever of a verse that was revealed, nor an obligation, or a Sunnah, and I do not know of anyone more knowledgeable of poetry and its transmission, and of a day of the days of [of the history] of the Arabs, and nor of lineage and nor of such and and such and nor of judgements and nor of medicinal treatment than her. So I said to her, “O Mother, where did you learn medicine?” She said, “When I used to be ill, something would be prescribed for me, and a person would become ill and would be prescribed something and it would benefit and I would heard the people prescribing for each other, and I would memorize it all. Imaam Ahmad in al-Musnad (6/67), Abu Nu’aym in al-Hilyah (2/49), and al-Haakim in al-Mustadrak (4/11). And in a narration, from Hisham bin Urwah from his father, who said, “I have not sat with anyone more knowledgeable of the hadeeth of Allaah’s Messenger (sallallaahu alayhi wasallam), nor of judgements, nor of the days of jaahiliyyah, nor of poetry, and nor more knowledgeable of an obligation nor of medicine than Aa’ishah (radiallaahu anhaa). So I said to her, ‘Where did you learn medicine?’ She said, ‘I used to here the people prescribing things for each other, and I would memorize it’.”

5. Tabarani narrated in “al-Kabir”, and Abu Bakr al-Khallal in “Sunnan”( #753, Darul Ray, Riyadh. Under edition of dr.Atiyah Zahrani, which said that all narrators are thiqat but it’s mursal.) from Zuhri, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “If would be gathered knowledge of women of this nation, and between them wife of prophet (sallalahu alaihi wa ala alihi wa sallam), knowledge of Aisha would be more than their knowledge”. (Al-Heythami in “Majmau zawaid” (#15318) said: “Narrated Tabarani in mursal form, and narrators are thiqat”.

6.
حَدَّثَنَا الْقَاسِمُ بْنُ دِينَارٍ الْكُوفِيُّ حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو عَنْ زَائِدَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ مُوسَى بْنِ طَلْحَةَ قَالَ مَا رَأَيْتُ أَحَدًا أَفْصَحَ مِنْ عَائِشَةَ
Al-Tirmidhi narrates in Kitab al-Manaaqib in “Chapter: The Virtues of Aa’isah (may Allaah be pleased with her)” from Moosaa bin Talhah, who said, “I have not seen anyone more eloquent (afsah) than Aa’ishah.” Saheeh (Saheeh Sunan al-Tirmidhi, no. 3884).

For your information:

Aa’ishah (radiallaahu anhaa) lived for fifty years after the Prophet (sallallaahu alayhi wasallam), and she has narrated around 2200 ahaadeeth. And she also narrated from her father, Abu Bakr, Umar, Fatimah, Sa’d bin Abi Waqqaas, Usayd bin Hudayr and others (radiallaahu anhum).

As for the Companions who narrated from her, they include Umar and his son Abdullah, Abu Hurayrah, Abu Mooosaa (al-Ash’ari), Zayd bin Khaalid, Ibn Abbaas, Rabee’ah bin Amr al-Jurashee, Abd Allaah bin Aamir, Umm Kulthum, her nephews, al-Qaasim and Abd Allaah (sons of Muhammad bin Abi Bakr), and her nieces Hafsah and Asmaa (bint Abd al-Rahmaan bin Abi Bakr), and her two nephews Abd Allaah and Urwah (sons of al-Zubayr bin al-Awwaam through Asmaa bint Abi Bakr), and the grandsons of Asmaa, Abbaad and Habeeb who are the sons of Abdullah bin al-Zubayr.

And as for the senior Taabi’een who took knowledge from and narrated from her, they include: Sa’eed bin al-Musayyib, Amr bin Maymoon, Alqamah bin Qays, Masrooq, Abd Allaah bin Hakm, al-Aswad bin Zayd, Abu Salamah bin Abd al-Rahmaan, Abu Waa’il and a large number of others who transmitted ahkaam (rulings) from here until it has been said that one quarter of the ahkaam of the Shariah were transmitted through her. And not to forget Imam Zainul Abedin[4th Shia Imam] also narrated from her.

 

Virtues of Mother of believers, Hafsa(ra)

Hadith #1.

It was narrated by ibn Hajar in “Matalibul aliyah” (5/#4154) from Qays ibn Zayd(In “Majmau zawaid” (#15334) similar hadith but it’s from Qays ibn Yazid. Al-Heythami said that narrators are people of saheeh): “When prophet (sallalahu alaihi wa ala alihi wa sallam) gave divorce to Hafsah, her uncles – Qudama and Uthman ibn Mazun came to her. Hafsa said to them crying: “By Allah! Messenger of Allah didn’t divorce me because he has no more interest in me”. At this moment prophet (sallalahu alaihi wa ala alihi wa sallam) came in. He sat near, and said: “Jibril came to me and said: “Get Hafsa back as a wife, in fact she fast a lot, and pray at nights, and she is your wife in the heaven”.

Busiri said: “Narrated by al-Harith in mursal form, narrators are reliable”( Quoted from notes to “Matalibul aliyah”. Similar hadith was also narrated by Muhammad ibn Sad in “Tabaqatul kubra” (8/84) from Qatada, Beirut, 1-st edition 1968, under supervision of Ihsan Abbas; Abu Nuyam “Hilliyatul awliyah” 2/50.)

Abu Nuaym al-Isfahani narrated similar hadith from the Ammar ibn Yasir, which said: “Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) wanted to divorce Hafsah, Jibril (alaihi salam) came to him and said: “Don’t divorce, in fact she fast a lot, and pray at nights, and she is your wife in heaven”.

Sheikh Albani noticed that all narrators of this hadith are reliable except Hasan ibn Abu Jafar. Hasan was weak. If we would take into consideration first mursal version of this hadith, we can say that this hadith is hasan inshAllah(Silsila as-saheeha» №2007.).

Hadith #2.

Ibn Asakir in “Arbain fi manaqib ummahatil muminin” (#27) narrated from Anas ibn Malik, that when prophet (sallalahu alaihi wa ala alihi wa sallam) divorced Hafsah and Jibril came to him and said: “Allah gives you the greeting of peace and says: “She is your wife in this world and the Next, so take her back”.

Ibn Asakir said: “This is hasan hadith from Qatadah ABul-Khattab ibn Duamah ibn Qatadah, and it has been transmitted from him as mawquf and he didn’t mention Anas. Ibn Sad said in his “Tabaqat”: Said ibn Amir narrated to us from Said ibn Abi Arubah that Qatadah said: “The Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) divorced Hafsah, and Jibril came to him and said: “Muhamnmad take Hafsah back”, or he said: “Don’t divorce Hafsah. She fasts and prays at night. She is one of your wifes in the Garden”. Even if this is mursal, it’s only said as a mawquf because it’s reported from Jibril, and no one is aware of that or knows it except by being informed by the Prophet (sallalahu alaihi wa ala alihi wa sallam). (End of quote from ibn Asakir)

Hadith #3.

Abu Humaid as−Sa’idi reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? He (the Holy Prophet) observed: Say:” O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious.” (Sahi muslim Bk 4, Number 0807)
Comment: Hafsa(ra) is included in the salutations(salawat) which every muslim sends during their prayers.

 

Views of Scholars regarding the merits of mother of believers Ayesha(ra)

1. Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

“Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women)” means all evil men, women, words and actions that are fit for evil and in accordance with it or accompanied by it and in harmony with it, and all good men, women, words and actions that are fit for good and in accordance with it or accompanied by it and in harmony with it. This explanation is general in meaning and nothing is excluded from that. One of the greatest application of this is that with regard to the Prophets – especially the Messengers of strong will, and especially their leader, Muhammad (peace and blessings of Allaah be upon him), who is the best among all the good of creation – only the best of women are suitable for them. So the one who slanders ‘Aa’ishah (may Allaah be pleased with her) in this manner is slandering the Prophet (peace and blessings of Allaah be upon him), which was the aim of the slander (al-ifk) fabricated by the hypocrites. The mere fact that she was the wife of the Messenger (peace and blessings of Allaah be upon him) confirms that she was nothing but good and pure and innocent of these reprehensible matters.

So how about when she is the siddeeqah of women, the best, most knowledgeable and purest of them, the beloved of the Messenger of the Lord of the Worlds? Revelation did not come down to him when he was under the same cover as any of his wives except her. Then the verse states clearly, so that there will be no opportunity for any propagator of falsehood to say anything and no room for any doubt whatsoever:

“such (good people) are innocent of (every) bad statement which they say” [al-Noor 24:26]

The reference is primarily to ‘Aa’ishah, and then to the believing chaste women.

“for them is forgiveness” [al-Noor 24:26]

meaning, forgiveness for all of their sins.

“and Rizqun Kareem (generous provision, i.e. Paradise)” i.e., in Paradise, coming from the Generous Lord.  (Source Tafseer al-Sa’di (p. 563). )

2. Ibn al-Qayyim (May Allah shower him with Mercy) said when speaking about the virtues of Aisha (May Allah be pleased with her)

يقول ابن القيم رحمه الله : عن فضائل عائشة رضي الله عنها ، ومن خصائصها رضي الله عنها: أنها كانت أحب أزواج رسول الله صلى الله عليه وسلم إليه كما ثبت عنه ذلك في البخاري وغيره وقد سئل أي الناس أحب إليك قال عائشة قيل فمن الرجال قال أبوها ، ومن خصائصها أيضا رضي الله عنها : أنه لم يتزوج امرأة بكرا غيرها . ومن خصائصها رضي الله عنها:أنه كان ينزل عليه الوحي وهو في لحافها دون غيرها ، ومن خصائصها رضي الله عنها: أن الله عز وجل لما أنزل عليه آية التخيير بدأ بها فخيرها فقال : ” ولا عليك أن لا تعجلي حتى تستأمري أبويك فقالت أفي هذا أستأمر أبوي فإني أريد الله ورسوله والدار الآخرة فاستنّ بها ( أي اقتدى ) بقية أزواجه صلى الله عليه وسلم وقلن كما قالت، ومن خصائصها رضي الله عنها: أن الله سبحانه برأها مما رماها به أهل الإفك وأنزل في عذرها وبراءتها وحيا يتلى في محاريب المسلمين وصلواتهم إلى يوم القيامة وشهد لها بأنها من الطيبات ووعدها المغفرة والرزق الكريم وأخبر سبحانه أن ما قيل فيها من الإفك كان خيرا لها ولم يكن ذلك الذي قيل فيها شرا لها ولا عائبا لها ولا خافضا من شأنها بل رفعها الله بذلك وأعلى قدرها وأعظم شأنها وصار لها ذكرا بالطيب والبراءة بين أهل الأرض والسماء فيا لها من منقبة ما أجلها ، ومن خصائصها رضي الله عنها : أن الأكابر من الصحابة رضي الله عنهم كان إذا أشكل عليهم أمر من الدين استفتوها فيجدون علمه عندها ، ومن خصائصهارضي الله عنها : أن رسول الله صلى الله عليه وسلم توفي في بيتها وفي يومها وبين سحرها ونحرها ودفن في بيتها
Source Jalaa Al-Afhaam by Ibn Al-Qayim [1/237-241: Shamela].

And from her unique virtues [May Allah be pleased with her] is that she was the dearest wife to the Messenger of Allah [Prayers of Allah and peace be upon him] as was proven in Bukhari and others, when he [Prayers of Allah and peace be upon him] was asked whom among the people is the most beloved by you, so said: Aisha. [He was then asked] and from the men, so he said: her father.

And from her unique qualities [May Allah be pleased with her] is that he [Prayers of Allah and peace be upon him] did not marry a virgin except her.

And from her unique virtues [May Allah be pleased with her] is that he [Prayers of Allah and peace be upon him] did not did receive Revelation in the cover of any, except hers [Bukhari].

And from her unique virtues [May Allah be pleased with her] is that when the verse of the choice was revealed to him [Prayers of Allah and peace be upon him] he started with her and gave her the choice and said: “You do not have to hasten until you have consulted your parents” so she [May Allah be pleased with her] replied back saying: Is this a matter that needs consultation of my parents, rather I want Allah, His Messenger, and the Hereafter. These words of her were taken an example and followed by the rest of his wives [May Allah be pleased with them], who said as she said.

And from her unique virtues [May Allah be pleased with her] is that Allah cleared her from that which the people accused her of, and [Allah] revealed in her excuse and proclamation of her innocence a Revelation recited in the Mihrabs of the Muslims and during their prayers until the day of Resurrection. He [Glorified is He] bore witness that she is from among the pure, and He promised her forgiveness and a rich noble provision. He [the Exalted] said that what was said of Al-Ifk (the Slander which occured against our mother) brought good to her, and that this which was mentioned was not bad for her in any way neither was she at fault nor was this something that would degrade her status in any way, rather it was something by which Allah elevated her status and raised her level. It gave her a noble mention of both purity and innocence among the dwellers of the Earth and Heavens, so what great is that of a virtue for her [May Allah be pleased with her].

And from her unique virtues [May Allah be pleased with her] is that: The seniors from among the companions [May Allah be pleased with them] when they were confused or unsure about a matter pertaining to the Religion, they would ask her and would find knowledge of what they asked with her.

And from her unique virtues [May Allah be pleased with her] is that: the Messenger of Allah [peace be upon him] died at her home, during her day, on her chest, and was buried in her home.

So May Allah be pleased with her, and gather us with her in the highest of Paradise with the Messenger of Allah.

3. Imam Ibn al-Qayyim(rah) said, discussing the relative merits of ‘Aa’ishah and Faatimah(May Allah be pleased with them)

To say that one thing is better than another without discussing it in detail is not right. If by “better” I mean the one who has more reward from Allaah, this is something that cannot be known except through the text or report (al-nass), because it has to do with the deeds of the heart, not only the deeds of one’s external faculties. How often have there been two people, one of whom did more visible deeds, but the other was of a higher status than him in Paradise.

If by “better” I mean the one who has more knowledge, then undoubtedly ‘Aa’ishah was more knowledgeable and brought more benefit to the ummah, for she conveyed knowledge to the ummah such as no one else conveyed and the leaders and rank-and-file of the ummah alike need her.

But if by “better” I mean of nobler birth and origin, then undoubtedly Faatimah is better, for she is a part of the Prophet (peace and blessings of Allaah be upon him). This is something unique, which she shares only with her sisters.

If I mean leadership, then Faatimah is the leader of the women of this ummah.

When discussing the question of superiority from all aspects and approaches, this is fair and just. When most people speak about who is better or superior, they do not discuss the matter in detail or take a balanced approach. This undermines the truth, and if it is compounded by bias or whims, it becomes ignorant and wrongful talk.  (Source: Badaa’i’ al-Fawaa’id, 3/682, 683).

 

Conclusion

After presenting these evidences we would like to advice the open minded and truthseeking Shias what Allah taught muslims in glorious Quran. 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]. So we too advice the Shias the same, that please don’t let the hatred that is inserted by your scholars in your hearts for Ayesha(ra) or Hafsa(ra) avoid you from honoring and respecting Mothers of believers Ayesha(ra) and Hafsa(ra). The term mother entails the rights of motherhood in Islam, and we know that motherhood is among the highest ranks that a woman can hold. If you truly consider yourself to be believers then know that the wives of Prophet(saw) are your Mothers, So respect them and honor them, if you feel that it’s not possible for you(due to your hearts being corrupted) then we would like to present a gift from our Mother Ayesha(ra) for you. Aisha (may God be pleased with her) herself addressed this issue when someone did exactly what Shia are doing. He insulted her (did not try to marry her, insulted her) and she indicated that this is disbelief in the Qur’an itself.
عن عائشة رضيَ اللهُ عنها، أنَّها ذُكِرَتْ عند رجلٍ، فسبَّها! فقيل له: أليست أُمَّك؟! قال: ما هي بأمّ! فبَلَغَها ذلك، فقالت: “صَدَق، إنَّما أنا أمُّ المؤمنين، وأمَّا الكافرين فلستُ لهم بأمّ”. رواه الإمامُ قِوَامُ السُّنَّةِ الأصبهانيُّ التَّيْمِيُّ في «الحُجَّة في بيانِ المَحَجَّة»
Aisha (may God be pleased with her) narrated that she was once mentioned in the presence of a man and he insulted her. It was said to him “Is she not your mother?” He said, “She is no mother to me!” So Aisha was informed of this. She replied, “He has spoken the truth, for I am the mother of the believers, but as for the disbelievers, I am not their mother” [Narrated by Imam al As-Bahani al Teemi in al Hujah fee bahan al Mahajah]

Article by Sons of Ummahat-ul-Momineen(as)

One thought on “Part 3: Defence of Ahlelbayt[wives of Prophet/mothers of believers] from the Religious Slanderers

  1. Pingback: Answering-Ansar and Mothers of believers « Answering-Ansar Unveiled

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