The Rawafid allege that Sayyidah Aisha and Sayyidah Hafsah radiya Llahu ‘anhuma along with their fathers conspired to murder Nabi salla Llahu ‘alayhi wa sallam and they put poison in his mouth which was the cause of his death.
This claim is more blasphemous in respect of Allah subhanahu wa ta ‘ala and His Messenger salla Llahu ‘alayhi wa sallam than in relation to Sayyidah Aisha radiya Llahu ‘anha. The reason for this is that whenever someone plotted against Rasulullah salla Llahu ‘alayhi wa sallam, Allah subhanahu wa ta ‘ala sent divine revelation to save him from it. Thus, when the Jews intended to kill him and poisoned the sheep, Allah subhanahu wa ta ‘ala made it speak and it accordingly informed Rasulullah salla Llahu ‘alayhi wa sallam that it was poisoned. When they intended to throw a boulder on him to kill him, Allah subhanahu wa ta ‘ala informed him through revelation and he thus got up with haste. Considering all of this, will Allah subhanahu wa ta ‘ala desert him in his home, in his fatal illness, and allow someone to poison him while he is in dire need of Allah’s subhanahu wa ta ‘ala assistance, help, and mercy? Certainly, this is a wicked thought in relation to Allah subhanahu wa ta ‘ala who declares:
إِلَّا تَنصُرُوْهُ فَقَدْ نَصَرَهُ اللّٰهُ
If you do not aid the Prophet salla Llahu ‘alayhi wa sallam, Allah has already aided him.
Moreover, Rasulullah salla Llahu ‘alayhi wa sallam lives this entire time with a wife who plots against him and he remains completely unaware of it? He desires to be cared for in his illness in her home and finally passes away on her lap while he remains completely oblivious that she is conspiring against him? No intelligent person will doubt that such a ridiculous claim is nothing less than blasphemy against Rasulullah salla Llahu ‘alayhi wa sallam.
Such baseless accusations have been debunked in many other ways as well.
Ibn Taymiyyah has a declaration similar to this concerning her father, Sayyidina Abu Bakr radiya Llahu ‘anhuma. The Rawafid claim that he harboured enmity for Nabi salla Llahu ‘alayhi wa sallam and would conspire against him. Ibn Taymiyyah refutes them by saying:
Moreover, it is common knowledge that the most foolish person is not unaware of the condition of his companion on such a perilous journey where the party whom he lived amongst has shown enmity to him and are seeking to kill him while his friends are unable to assist him. How can he [the Prophet salla Llahu ‘alayhi wa sallam] specifically take such a Companion along who outwardly displays friendship but has caused him grief and above this is his enemy inwardly, yet he still believes that he is his friend? Only the most senseless and ignorant person will act in this way.
May Allah disfigure those who attribute such ignorance and absurdity to the Prophet salla Llahu ‘alayhi wa sallam, who is the most intelligent, most knowledgeable, and best informed of all creation.
It has reached me regarding the king of the Mongols, Khudabandah—for whom this Rafidi authored this book for him regarding Imamah—that when the Rawafid began telling him things like Sayyidina Abu Bakr radiya Llahu ‘anhu harboured hatred and enmity for Rasulullah salla Llahu ‘alayhi wa sallam coupled with attesting to the fact that he accompanied the latter on the journey of hijrah which was the most risky journey, he made a statement which is the obvious result of their wicked claim, “He was dim-witted.” Allah subhanahu wa ta ‘ala has exonerated His Messenger salla Llahu ‘alayhi wa sallam from the same, but its mention is addressed to those who fabricate lies against the Prophet salla Llahu ‘alayhi wa sallam which necessitate such blasphemy. There is no doubt that the person who acts as the Rawafid claim is indeed dim-witted. Allah subhanahu wa ta ‘ala has indeed exonerated His Messenger and his Siddiq from their untruths. And this shows that their claim leads to blasphemy against the Messenger salla Llahu ‘alayhi wa sallam.
I say: If this necessitates defamation of the Prophet salla Llahu ‘alayhi wa sallam in companionship, then what about the claim that his wife plotted against him whereas he loved her dearly, desired to be cared for during his illness in her house and is buried in her room?
يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللّٰهُ لَكَ تَبْتَغِيْ مَرْضَاتَ أَزْوَاجِكَ وَاللّٰهُ غَفُوْرٌ رَّحِيْمٌ
O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.
Until His statement:
وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيْثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللّٰهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هٰذَا قَالَ نَبَّأَنِيَ الْعَلِيْمُ الْخَبِيْرُ
And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, “Who told you this?” He said, “I was informed by the Knowing, the Acquainted.”
‘Ali ibn Ibrahim al Qummi said:
كان سبب نزولها أن رسول الله صلى الله عليه و آله كان في بعض بيوت نسائه و كانت مارية القبطية معه تخدمه و كان ذات يوم في بيت حفصة فذهبت حفصة في حاجة لها فتناول رسول الله صلى الله عليه و آله مارية فعلمت حفصة بذلك فغضبت و أقبلت على رسول الله صلى الله عليه و آله و قالت يا رسول الله هذا في يومي و في داري و على فراشي فاستحيا رسول الله صلى الله عليه و آله منها فقال كفي فقد حرمت مارية على نفسي و لا أطأها بعد هذا أبدا و أنا أفضي إليك سرا فإن أنت أخبرت به فعليك لعنة الله و الملائكة و الناس أجمعين فقالت نعم ما هو فقال إن أبا بكر يلي الخلافة من بعدي ثم من بعده عمر أبوك فقال من أخبرك بهذا قال الله أخبرني
فأخبرت حفصة عائشة من يومها بذلك و أخبرت عائشة أبا بكر فجاء أبو بكر إلى عمر فقال له إن عائشة أخبرتني عن حفصة كذا و لا أثق بقولها فسل أنت حفصة فجاء عمر إلى حفصة فقال لها ما هذا الذي أخبرت عنك عائشة فأنكرت ذلك و قالت ما قلت لها من ذلك شيئا فقال لها عمر إن كان هذا حقا فأخبرينا حتى نتقدم فاجتمع أربعة على أن يسموا رسول الله صلى الله عليه و آله فنزل جبرئيل عليه السلام على رسول الله صلى الله عليه و آله بهذه السورة يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِيْ مَرْضَاتَ أَزْوَاجِكَ وَاللّٰهُ غَفُوْرٌ رَّحِيْمٌ قَدْ فَرَضَ اللّٰهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ يعني قد أباح الله لك أن تكفر عن يمينك وَاللّٰهُ مَوْلَاكُمْ وَهُوَ الْعَلِيْمُ الْحَكِيْمُ وَإِذْ أَسَرَّ النَّبِيُّ إِلٰى بَعْضِ أَزْوَاجِهِ حَدِيْثًا فَلَمَّا نَبَّأَتْ بِهِ أي أخبرت به وَأَظْهَرَهُ اللّٰهُ عَلَيْهِ يعني أظهر الله نبيه على ما أخبرت به و ما هموا به من قتله عَرَّفَ بَعْضَهُ أي أخبرها و قال لم أخبرت بما أخبرتك به
The circumstances behind its revelation is that Rasulullah salla Llahu ‘alayhi wa sallam was in one of his wife’s house while Mariyah al Qibtiyyah was with him serving him. He was in Hafsah’s house on that day. Hafsah went out for some work. While away, Rasulullah salla Llahu ‘alayhi wa sallam had relations with Mariyah. Hafsah came to learn of this and became extremely upset.
She then confronted Rasulullah salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah! On my day, in my house and on my bed?”
Rasulullah salla Llahu ‘alayhi wa sallam felt humbled before her and said, “Wait. I have forbade Mariyah upon myself. I will never have relations with her after this. Moreover, I am going to tell you a secret. If you disclose it, then may the curse of Allah, the angels, and the entire mankind be upon you.”
She said, “Yes, what is it?”
He said, “Indeed, Abu Bakr will assume the Caliphate after me followed by ‘Umar your father.”
She asked, “Who informed you of this?”
He replied, “Allah informed me.”
Hafsah then informed Aisha of this on that very day and she in turn informed Abu Bakr.
Hearing this, Abu Bakr approached ‘Umar and said to him, “Aisha has related to me from Hafsah such and such a thing. However, I do not trust her statement. So you ask Hafsah.”
Accordingly, ‘Umar came to Hafsah and asked her, “What is this that Aisha is relating from you?”
Hafsah denied it saying, “I did not say anything of this sort to her.”
‘Umar said to her, “If it is true, then inform us so that we may advance.”
The four then concurred to poison Rasulullah salla Llahu ‘alayhi wa sallam. However, Jibril ‘alayh al Salam descended upon Rasulullah salla Llahu ‘alayhi wa sallam with this Surah:
O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful. Allah has already ordained for you [Muslims] the dissolution of your oaths. i.e. Allah has permitted that you expiate your oath.
And Allah is your protector, and He is the Knowing, the Wise. And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him. i.e. Allah appraised His Messenger of what she said and the intention they had to kill him.
He made known part of it. i.e. he told her, “Why did you relate what I told you?”
It appears in the same two books mentioned previously at another place:
عن عبد الصمد بن بشير عن أبي عبد الله عليه السلام قال تدرون مات النبي صلى الله عليه و آله أو قتل إن الله يقول أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ فسم قبل الموت إنهما سقتاه فقلنا إنهما و أبويهما شر من خلق الله
‘Abd al Samad ibn Bashir relates from Abu ‘Abdullah (al Sadiq) that he asked, “Do you know whether Rasulullah salla Llahu ‘alayhi wa sallam passed away (naturally) or he was killed? Certainly Allah declares:
أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ
So if he was to die or be killed, would you turn back on your heels [to unbelief]?
He was poisoned before he died. They two poisoned him.”
We commented, “Verily, they and their fathers are the worst of Allah’s creation.”
One idiotic contemporary remarks while celebrating the demise of Sayyidah Aisha radiya Llahu ‘anha:
What should I say? What should I eulogise or mention? Should I mention her poisoning Rasulullah salla Llahu ‘alayhi wa sallam or murdering him?
He merely quotes this grave slander from his predecessors.
أَتَوَاصَوْا بِهِ بَلْ هُمْ قَوْمٌ طَاغُوْنَ
Did they suggest it to them? Rather, they [themselves] are a transgressing people.
The Rawafid have exploited the incident of Sayyidah Aisha and Hafsah radiya Llahu ‘anhuma giving medicine to Rasulullah salla Llahu ‘alayhi wa sallam in his illness and have said that they poisoned him.
This is the wording of the narration from Sayyidah Aisha radiya Llahu ‘anha:
عن عائشة رضي الله عنها قالت لددنا رسول الله صلى الله عليه و سلم في مرضه و جعل يشير إلينا لا تلدوني قال فقلنا كراهية المريض للدواء فلما أفاق قال ألم أنهكم أن تلدوني قال قلنا كراهية المريض للدواء فقال رسول الله صلى الله عليه و سلم لا يبقى منكم أحد إلا لد و أنا أنظر إلا العباس فإنه لم يشهدكم
We fed medicine to Rasulullah salla Llahu ‘alayhi wa sallam in his illness. He indicated to us that we should not give him medicine, but we passed it off saying, “It is just a patient’s dislike for medicine.”
When he regained consciousness, he scolded, “Did I not prevent you from giving me medicine?”
We submitted, “(We thought) it is just a patient’s dislike for medicine.”
Rasulullah salla Llahu ‘alayhi wa sallam then said, “Everyone here should be given medicine while I watch, except ‘Abbas since he was not present then.”
Sayyidah Asma’ bint ‘Umays radiya Llahu ‘anha reports:
و عن أسماء بنت عميس رضي الله عنها قالت أول ما اشتكى رسول الله صلى الله عليه و سلم في بيت ميمونة فاشتد مرضه حتى أغمي عليه فتشاور نساؤه في لده فلدوه فلما أفاق قال ما هذا فقلنا هذا فعل نساء جئن من هاهنا و أشار إلى أرض الحبشة و كانت أسماء بنت عميس فيهن قالوا كنا نتهم فيك ذات الجنب يا رسول الله قال إن ذلك لداء ما كان الله عز و جل ليقرفني به لا يبقين في هذا البيت أحد إلا التد إلا عم رسول الله صلى الله عليه و سلم يعني العباس قال فلقد التدت ميمونة يومئذ و إنها لصائمة لعزمة رسول الله صلى الله عليه و سلم
Rasulullah salla Llahu ‘alayhi wa sallam first fell ill at the home of Maimunah. His sickness became so severe that he fell unconscious. His wives consulted whether to give him medicine and then gave him the same.
As soon as he regained consciousness, he asked, “What is this?”
We explained, “This is the practice of the women who came from there, and pointed to the land of Abyssinia.”
Asma’ bint ‘Umays was among them.
They said, “We suspected that you have pleurisy, O Messenger of Allah!”
Rasulullah salla Llahu ‘alayhi wa sallam said, “This is such a sickness which Allah—the Majestic and Mighty—will not afflict me with. Everyone in this house will certainly drink medicine except the uncle of Rasulullah salla Llahu ‘alayhi wa sallam, i.e. ‘Abbas.”
On that day, Maimunah drank medicine whereas she was fasting due to Rasulullah’s salla Llahu ‘alayhi wa sallam determination. 
1. The poisoning incident is one of the worst fabrications and bewildering claims which the Rawafid have blackened their books with. When the Rawafid want to establish their falsehood, they turn to some Qur’anic verses and then fabricate an incident in its commentary which supports their slander. This in turn leads to the indoctrination of their children and foolish making them believe that verses of the glorious Qur’an have actually been revealed in support of their slander. This is exactly what they have done in these slanders which they wish to ascribe to the best servants of Allah after the Prophets and Messengers, viz. Abu Bakr, ‘Umar, and their daughters radiya Llahu ‘anhum.
This fabrication which they have mentioned as the basis for the revelation of the verses of Surah al Tahrim, we have not found except in the books of the Rawafid. The truth is that the reason behind the revelation of these verses is Rasulullah’s salla Llahu ‘alayhi wa sallam prohibiting honey as appears in Sahih al Bukhari. Sayyidah Aisha radiya Llahu ‘anha reports:
كان رسول الله صلى الله عليه و سلم يشرب عسلا عند زينب بنت جحش و يمكث عندها فواطيت أنا و حفصة على أيتنا دخل عليها فلتقل له أكلت مغافير إني أجد منك ريح مغافير قال لا و لكني كنت أشرب عسلا عند زينب بنت جحش فلن أعود له و قد حلفت لا تخبري بذلك أحدا
Rasulullah salla Llahu ‘alayhi wa sallam would drink honey at the house of Zainab bint Jahsh and consequently stay longer at her place. Hafsah and I devised a plan that whoever’s home he enters, she should tell him, “You ate maghafir. I get the smell of maghafir from you.”
He countered, “No. rather I drank honey at Zainab bint Jahsh’s house. But I will never do it again and I have taken an oath. Do not inform anyone of this.”
This reveals the falsehood and forgery of the Rawafid and their fabrication of narrations which fit their evil plan and support their wicked creed.
2. With regards to the medicine incident which Sayyidah Aisha and Asma’ bint ‘Umays radiya Llahu ‘anhuma have narrated and the Rawafid have understood according to their allegation, we will mention a few points in this regard.
و روى الكشي في ترجمة عبد الله بن العباس بإسناده عن أبي جعفر عليه السلام أنه نزل قوله تعالى وَمَنْ كَانَ فِيْ هٰذِهِ أَعْمٰى فَهُوَ فِي الْآخِرَةِ أَعْمٰى وَأَضَلُّ سَبِيْلًا و قوله تعالى وَلَا يَنفَعُكُمْ نُصْحِيْ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِنْ كَانَ اللّٰهُ يُرِيْدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُوْنَ في العباس بن عبد المطلب
Al Kashshi has reported in the biography of ‘Abdullah ibn ‘Abbas with his isnad to Abu Jafar rahimahu Llah that the following statements of Allah subhanahu wa ta ‘ala were revealed regarding ‘Abbas ibn ‘Abd al Muttalib:
وَمَنْ كَانَ فِيْ هٰذِهِ أَعْمٰى فَهُوَ فِي الْآخِرَةِ أَعْمٰى وَأَضَلُّ سَبِيْلًا
And whoever is blind in this [life] will be blind in the Hereafter and more astray in way.
وَلَا يَنفَعُكُمْ نُصْحِيْ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِنْ كَانَ اللّٰهُ يُرِيْدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُوْنَ
If you say that he was unaware, Rasulullah salla Llahu ‘alayhi wa sallam did not inform him, nor was anything revealed to Rasulullah salla Llahu ‘alayhi wa sallam in this regard, then you have uttered such drivel which no sensible man will believe since you consider yourselves to have knowledge of that which Sayyidina ‘Abbas radiya Llahu ‘anhu was ignorant of, whereas he was present at the incident, wahi (revelation) remained silent about it, and Rasulullah salla Llahu ‘alayhi wa sallam did not mention it! This is an iniquitous calumny which flouts intelligence and iman.
Ibn Hajar rahimahu Llah explains:
و إنما أنكر التداوي لأنه كان غير ملائم لدائه لأنهم ظنوا أن به ذات الجنب فداووه بما يلائمها و لم يكن به ذلك كما هو ظاهر في سياق الخبر كما ترى
Rasulullah salla Llahu ‘alayhi wa sallam disapproved of the medication since it was improper for his sickness. They thought that he suffered from pleurisy hence they gave him medicine accordingly whereas he was not suffering from it as can be clearly understood from the context.
What is perplexing is that the Rawafid ignored the hadith regarding the Jewess’s poison at Khaybar having effect and Rasulullah’s salla Llahu ‘alayhi wa sallam suffering on account of it in his fatal illness as he confessed to our mother al Siddiqah radiya Llahu ‘anha,
يا عائشة ما أزال أجد ألم الطعام الذي أكلت بخيبر فهذا أوان وجدت انقطاع أبهري من ذلك السم
O Aisha! I continue feeling the pain of the food I tasted at Khaybar. I can now feel the rapture of my aorta due to that poison.
Moreover, they have the audacity to level such a wicked accusation against the mother of the believers? They have combined two crimes viz. befriending the enemies of Allah subhanahu wa ta ‘ala and exonerating them of their heinous crime on one hand while maligning the special friends of Allah subhanahu wa ta ‘ala by slandering them with things they are innocent of.
Finally we say, the need of the Rawafid to resort to various forms of fabrication and distortion is explicit proof of their falsehood and deception.
The Rawafid believe that the ahadith which Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha narrated from Nabi salla Llahu ‘alayhi wa sallam are not acceptable since her narrations are unsound as she would fabricate from Rasulullah salla Llahu ‘alayhi wa sallam.
Al Saduq says:
Muhammad ibn Ibrahim ibn Ishaq al Taliqani narrates — from ‘Abd al ‘Aziz ibn Yahya — from Muhammad ibn Zakariyya — from Jafar ibn Muhammad ibn ‘Ammarah — from his father who said:
I heard Jafar ibn Muhammad rahimahu Llah declaring:
ثلاثة كانوا يكذبون على رسول الله أبو هريرة و أنس بن مالك و امرأة
The woman who the Rawafid mention in this narration and who they claim would fabricate from Rasulullah salla Llahu ‘alayhi wa sallam is our mother Sayyidah Aisha radiya Llahu ‘anha. This is supported by what appears in their books.
It appears in Bihar al Anwar after quoting the above fabrication:
The author of Bihar al Anwar has commentated on it at another juncture saying:
و امرأة (عائشة
and a woman (Aisha).
placing the word Aisha between brackets.
The Shia scholar al Shustari reports one of the narrations of Sayyidah Aisha radiya Llahu ‘anha which is recorded in Sahih al Bukhari and Sahih Muslim and then comments on it in the footnote saying:
و أقول رواية عائشة كخلافة أبيها فاسدة
I say: The narration of Aisha is as corrupt as her father’s Caliphate.
Al Majlisi comments on Sayyidah Aisha radiya Llahu ‘anha when criticising some of her narrations:
و هي امرأة لم تثبت لها العصمة بالاتفاق و توثيقها محل الخلاف بيننا و بين المخالفين و سيأتي في أخبارنا من ذمها و القدح فيها و أنها كانت ممن يكذب على رسول الله صلى الله عليه و آله ما فيه كفاية للمستبصر
She is a woman concerning whom infallibility is not established by consensus. Her reliability is a contentious issue between us and our rivals. Soon will our narrations appear in her condemnation and disparagement, and proving that she would fabricate about Rasulullah salla Llahu ‘alayhi wa sallam; which should prove to be sufficient for the intelligent.
Al Hurr al ‘Amili says in the introduction of his book Wasa’il al Shia ila Tahsil Masa’il al Shari’ah about Sayyidah Aisha radiya Llahu ‘anha:
One of her major crimes is open fabrication of ahadith. Al Zuhri narrates from ‘Urwah ibn al Zubair who reports that Aisha said:
كنت عند رسول الله إذ أقبل العباس و علي فقال يا عائشة إن هذين يموتان على غير ملتي أو قال ديني
I was by Rasulullah salla Llahu ‘alayhi wa sallam when ‘Abbas and ‘Ali came. He said, “O Aisha! Certainly, these two will die on another religion than mine.”
‘Abd al Razzaq relates from ‘Umar who said, “There were two ahadith by al Zuhri from ‘Urwah from Aisha regarding ‘Ali. It appears in the second hadith that Aisha reported to him:
كنت عند النبي إذ أقبل العباس و علي فقال يا عائشة إن سرك أن تنظري إلى رجلين من أهل النار فانظري إلى هذين قد طلعا فنظرت فإذا العباس و علي بن أبي طالب
I was by Rasulullah salla Llahu ‘alayhi wa sallam when ‘Abbas and ‘Ali approached. He said, “O Aisha! If you wish to see two men from the inmates of Hell, then look at the two who have approached.” I looked and it was ‘Abbas and ‘Ali ibn Abi Talib.
They further state that ‘Abd al Razzaq relates from Ma’mar:
There were two ahadith by al Zuhri from ‘Urwah from Aisha regarding ‘Ali, which I asked him about them one day and he replied:
ما تصنع بهما و بحديثهما الله أعلم بهما و بحديثهما إني لأتهمهما في بني هاشم
What will you do with them and their ahadith? Allah knows best about them and their ahadith. Indeed, I do not trust them with regard to Banu Hashim.
One of the contemporary Zanadiqah (heretics) says while disparaging Sayyidah Aisha radiya Llahu ‘anha:
أأذكر كذبها على رسول الله بآلاف الأحاديث التي شوهت سمعة رسول الله و فتحت باب المطاعن على شخصية النبي الأقدس صلى الله عليه و آله
Should I mention her fabrication of thousands of ahadith about Rasulullah salla Llahu ‘alayhi wa sallam which has tainted Rasulullah’s salla Llahu ‘alayhi wa sallam reputation and opened the door of criticism against the pure Nabi’s salla Llahu ‘alayhi wa sallam personality?
This accusation is answered from a number of angles:
1. These narrations and all similar fabrications against Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha are rejected. They do not serve as proof, neither according to the Ahlus Sunnah nor the Shia.
With regards to the Ahlus Sunnah, they neither rely upon the narrations of the Shia nor their isnads, for the simple reason that majority of their isnads are concoctions and fabrications. If they happen not to be out right fabrications then the chains are not free from narrators who are either kadhabin (great liars), matrukin (suspected of hadith forgery), or majhulin (unknowns). This is from the isnad angle.
Additionally, the matn (text) contradicts the mutawatir reports and what is unanimously accepted by all the Muslims—with the exception of those whose disagreement has not releveance—that Sayyidah Aisha radiya Llahu ‘anha is reliable since she is a Sahabiyyah, one of the wives of Nabi salla Llahu ‘alayhi wa sallam, and among the Ummahat al Mu’minin.
Owing to this, she has crossed the bridge, according to the Ahlus Sunnah; nay in fact all the Muslims. Additionally, she is independent of anyone’s stamp of approval since Allah subhanahu wa ta ‘ala has vouched for her integrity as well as Rasulullah salla Llahu ‘alayhi wa sallam. This aspect is one of the fundamentals of din.
In relation to Shia principles, this hadith is da’if (weak) and mardud (rejected) since Jafar ibn Muhammad ibn ‘Umarah al Kindi appears in the isnad who is majhul (unknown) according to the Rawafid.
The Shia scholars of al Jarh wa al Ta’dil have ignored Jafar’s mention; neither have they criticised him nor authenticated him. Thus, he remains majhul as we have affirmed. ‘Ali al Namazi al Shaharudi al Shia has said about him, “They have not mentioned him.”
2. The obscurity of the name of the woman in these narrations points to the falsehood of this accusation due to two factors.
Firstly, the narration has not categorically stated the name of Sayyidah Aisha radiya Llahu ‘anha and has simply mentioned an unknown woman. The words of the Rawafid’s narration, as mentioned previously, are:
ثلاثة كانوا يكذبون على رسول الله أبو هريرة و أنس بن مالك و امرأة
Three persons would fabricate about Rasulullah salla Llahu ‘alayhi wa sallam viz. Abu Hurairah, Anas ibn Malik, and a woman.
We find that the narrator omitted the name of the woman and did not specify it.
Secondly, if the purport of ‘a woman’ is Sayyidah Aisha radiya Llahu ‘anha, then why was her name concealed and not revealed?
One of the Rawafid may say that the unknown woman refers to Aisha and the author of Bihar al Anwar and others have clarified this. We will ask him, “When the purport of ‘a woman’ is Sayyidah Aisha radiya Llahu ‘anha, then why was her name not mentioned clearly?”
He will be unable to answer so we will tell him, “This is the greatest proof of the uncertainty of a fabricator; his inability to substantiate his fabrication, and his feebleness before the general Muslim ummah. Had he had conviction that this was true, he would have stated it with clarity.”
If the Rafidi claims that the narrator concealed the name of Sayyidah Aisha radiya Llahu ‘anha due to Taqiyyah as al Fadl ibn Shadhan al Azdi has asserted:
أقول المراد بالمرأة ظاهر و لم يسمها تقية
I say: The implication of the woman is apparent but he did not name her due to Taqiyyah.
We will respond, “Well and good. However, why did he observe Taqiyyah with regards to Sayyidah Aisha’s radiya Llahu ‘anha name only and not the names of Sayyidina Abu Hurairah and Anas ibn Malik radiya Llahu ‘anhuma?”
He will be unable to answer. If the Rafidi is silenced by this, we will realise the power of Allah subhanahu wa ta ‘ala in exonerating Sayyidah Aisha radiya Llahu ‘anha.
If he says that he has an answer, “He concealed the name of Aisha and not of Abu Hurairah and Anas ibn Malik since she was the Nabi’s salla Llahu ‘alayhi wa sallam wife, the most beloved of his wives to him, and the daughter of Abu Bakr.”
We will respond, “Allah is the greatest! This is what we were aspiring. This is the greatest proof of your lie and her innocence.”
The narration of ‘Abd al Razzaq neither exists in Musannaf ‘Abd al Razzaq nor in any of the hadith books of the Ahlus Sunnah.
This tale is an outright forgery and blatant fabrication. The nakarah (loathsomeness) of the text is sufficient to relieve us of discussing it any further. How is it possible to imagine that our mother Sayyidah Aisha radiya Llahu ‘anha will narrate such drivel about a person whom Rasulullah salla Llahu ‘alayhi wa sallam confirmed Jannat for and attested to Allah’s and His Messenger’s love for?
Abu Bakr al Khallal narrates that Muhammad ibn ‘Ali informed him that al Athram narrated to them that he heard Abu ‘Abdullah Ahmed ibn Hambal, and the hadith of ‘Aqil was mentioned to him from al Zuhri from ‘Urwah from Aisha from Nabi salla Llahu ‘alayhi wa sallam regarding ‘Ali and ‘Abbas radiya Llahu ‘anhuma. ‘Aqil reports from al Zuhri:
أن أبا بكر أمر خالدا في علي فقال أبو عبد الله كيف فلم يعرفها فقال ما يعجبني أن تكتب هذه الأحاديث
Abu Bakr commanded Khalid about ‘Ali. Abu ‘Abdullah said surprisingly, “How?” and he did not recognise it. He then said, “It does not please me that these ahadith be written.”
Ahmed rejected this hadith and did not recognise it. There is no doubt that it is fabricated. The enemies of Islam forged it on the tongue of ‘Aqil whose full name is ‘Aqil ibn Khalid al Ayli. This narration is not found in Musannaf ‘Abd al Razzaq. It seems like the one who quoted the lie erred and mentioned ‘Abd al Razzaq instead of ‘Aqil.
If it is proven that ‘Abd al Razzaq or some other person has reported it, then the answer to this can be found in what al Dhahabi and Ibn Hajar have mentioned in the biography of Hafiz Ahmed ibn al Azhar al Naysaburi. Al Dhahabi states:
و لم يتكلموا فيه إلا لروايته عن عبد الرزاق عن معمر حديثا في فضائل علي يشهد القلب بأنه باطل فقال أبو حامد بن الشرقي السبب فيه أن معمرا كان له ابن أخت رافضي فأدخل هذا الحديث في كتبه و كان معمر مهيبا لا يقدر أحد على مراجعته فسمعه عبد الرزاق في الكتاب قلت – الذهبي – و كان عبد الرزاق يعرف الأمور فما جسر يحدث بهذا الأثر إلا أحمد بن الأزهر اه
They did not criticise him save for his narrating a hadith from ‘Abd al Razzaq from Ma’mar on the virtues of ‘Ali which the heart confirms is false. Abu Hamid ibn al Sharqi said, “The reason is that Ma’mar’s one nephew was a Rafidi who recorded this hadith in the former’s books. Ma’mar possessed an overwhelming awe, thus no one was capable of questioning him. Therefore, ‘Abd al Razzaq heard it from him via the book.” I (Al Dhahabi) state, “‘Abd al Razzaq recognised the matter. No one had the courage to narrate this narration except Ahmed ibn al Azhar.”
Ibn Hajar comments after mentioning the false narration under discussion:
و السبب فيه أن معمرا كان له ابن أخ رافضي و كان معمر يمكنه من كتبه فأدخل عليه هذا الحديث و عبد الرزاق من أهل الصدق و هو ينسب إلى التشيع فلعله شبه عليه
The reason behind this is that Ma’mar had a nephew who was a Rafidi and Ma’mar would allow him to use his books. So the latter inserted this hadith in them. ‘Abd al Razzaq is a man of truth but has been criticised of having Shia leanings. So is possible that the matter was obscure for him.
This explanation gives us an indication that it is highly possible that this Rafidi, who Ma’mar allowed to use his books, was the one who inserted the hadith under discussion in order to condemn our mother Sayyidah Aisha radiya Llahu ‘anha.
Furthermore, how can al Zuhri suspicious of her with regards to the Banu Hashim when he recognises her status and has pronounced:
لو جمع علم عائشة إلى علم جميع النساء لكان علم عائشة أفضل
If Aisha’s knowledge was compared to the knowledge of all women, her knowledge would prove to be superior.
3. Sayyidah Umm Salamah radiya Llahu ‘anha describes Sayyidah Aisha radiya Llahu ‘anhuma as truthful with the acknowledgement of the Shia themselves.
Al Majlisi says quoting Abu Nuaim: With his isnad from Abu ‘Abdullah al Jadali who says:
دخلت على عائشة فسألتها عن هذه الآية فقالت ائت أم سلمة ثم أتيت فأخبرتها بقول عائشة فقالت صدقت في بيتي نزلت هذه الآية على رسول الله صلى الله عليه و سلم فقال من يدعو لي عليا و فاطمة و ابنيهما
I entered upon Aisha and asked her about this verse.
She said, “Go to Umm Salamah.”
I accordingly went and told her of Aisha’s statement to which she commented, “She has spoken the truth. This verse was revealed to Rasulullah salla Llahu ‘alayhi wa sallam in my house after which he said, ‘Who will summon for me ‘Ali, Fatimah, and their sons.’”
This is Umm al Mu’minin Sayyidah Umm Salamah radiya Llahu ‘anha, who the Shia regard as reliable and among the Ahlul Bayt as a matter of fact. When she has ascribed integrity, reliability, and honesty to Sayyidah Aisha radiya Llahu ‘anha in a narration which the Shia have recorded and used as evidence, then why do they shy away from regarding her as reliable?
There is an abundance of evidence to prove her truthfulness. In fact, she is described as al Siddiqah (the extremely truthful). She was a focus of praise among the Sahabah radiya Llahu ‘anhum. Among the evidences of her truthfulness is that she would narrate ahadith with impartiality. Accordingly, she narrates those ahadith which mention her own errors. The Hadith of Maghafir is one of them and others will appear later. It has been related on her authority:
أن رسول الله صلى الله عليه و سلم كان يعتكف في كل رمضان و إذا صلى الغداة دخل مكانه الذي اعتكف فيه قال فاستأذنته عائشة ان تعتكف فأذن لها فضربت فيه قبة فسمعت بها حفصة فضربت قبة و سمعت زينب بها فضربت قبة أخرى فلما انصرف رسول الله صلى الله عليه و سلم من الغد أبصر أربع قباب فقال ما هذا فأخبر خبرهن فقال ما حملهن على هذا آلبر انزعوها فلا أراها فنزعت فلم يعتكف في رمضان حتى اعتكف في آخر العشر من شوال
Rasulullah salla Llahu ‘alayhi wa sallam would sit in i’tikaf every Ramadan. After performing Salat al Fajr, he would enter his place of seclusion. Aisha sought his permission to sit in i’tikaf and he awarded her the same. She thus pitched a tent. Hafsah heard of this so she pitched a tent. Zainab heard of this so she pitched another tent.
When Rasulullah salla Llahu ‘alayhi wa sallam came out the next day, he saw four tents so he exclaimed, “What is this?”
He was informed of their matter.
He admonished, “What made you do this? Is it piety? Remove them so that I do not see them.”
Consequently, they were removed. He did not sit i’tikaf that Ramadan but sat i’tikaf in the last ten days of Shawwal.
She also narrates:
قلت للنبي صلى الله عليه و سلم حسبك من صفية كذا و كذا قال بعض الرواة تعني قصيرة فقال لقد قلت كلمة لو مزجت بماء البحر لمزجته
I said to Nabi salla Llahu ‘alayhi wa sallam, “Enough of Safiyyah, (she is) such and such.” Some narrators clarified, “She meant: short.”
Rasulullah salla Llahu ‘alayhi wa sallam admonished, “You uttered such a statement, if it was mixed with the water of the ocean, it would spoil it.”
قالت و حكيت له إنسانا فقال ما أحب أني حكيت إنسانا و أن لي كذا و كذا
She says, “I mimicked a person in front of him to which he commented, ‘I do not wish to mimic a person although I am given a substantial amount of wealth for it.’”
استأذنت هالة بنت خويلد أخت خديجة على رسول الله صلى الله عليه و آله و سلم فعرف استئذان خديجة فارتاع لذلك فقال اللهم هالة فغرت فقلت ما تذكر من عجوز من عجائز قريش حمراء الشدقين هلكت في الدهر قد أبدلك الله خيرا منها
Halah bint Khuwaylid, Khadijah’s sister, sought permission to enter Rasulullah’s salla Llahu ‘alayhi wa sallam house. He recognised [this as] the way Khadijah would seek permission and thus shuddered and uttered, “O Allah! [It is] Halah.”
I became jealous and said, “Why do you think of an old woman of Quraysh with red jawbones who passed away in the past whereas Allah subhanahu wa ta ‘ala has given you better than her?”
ما غرت على امرأة للنبي صلى الله عليه و آله و سلم ما غرت على خديجة هلكت قبل أن يتزوجني لما كنت أسمعه يذكرها و أمره الله أن يبشرها ببيت من قصب و إن كان ليذبح الشاة فيهدي في خلائلها منها ما يسعهن فربما قلت له كأنه لم يكن في الدنيا امرأة إلا خديجة فيقول إنها كانت و كانت و كان لي منها ولد
I did not envy any of the wives of Rasulullah salla Llahu ‘alayhi wa sallam the way I envied Khadijah, whereas she passed away before he married me, because I would hear him speaking of her excessively. Allah subhanahu wa ta ‘ala commanded him to give her glad tidings of a house of jewels. He would at times slaughter a sheep and send suitable portions of it as gifts to her friends.
I said to him once, “As if there was no woman on earth besides Khadijah!”
He salla Llahu ‘alayhi wa sallam responded, “She was an extra-ordinary woman. And I had children from her.”
و عنها أن رسول الله صلى الله عليه و سلم ذكر خديجة فقلت لقد أعقبك الله عز و جل من امرأة قال عفان من عجوزة من عجائز قريش حمراء الشدقين هلكت في الدهر قالت فتمعر وجهه تمعرا ما كنت أراه إلا عند نزول الوحي أو عند المخيلة حتى ينظر أ رحمة أم عذاب
She reports that Rasulullah salla Llahu ‘alayhi wa sallam mentioned Khadijah so she said, “Allah, the Mighty and Majestic, has given you a better replacement—’Affan related: than an old woman of the old women of Quraysh—with red gums, who passed away in the past.”
She continues, “His face changed colour drastically. I did not see him like this except when revelation was descending or when it would be cloudy until he determined whether it was mercy or punishment.”
She also relates:
افتقدت النبي صلى الله عليه و سلم ذات ليلة فظننت أنه ذهب إلى بعض نسائه فتحسست ثم رجعت فإذا هو راكع أو ساجد يقول سبحانك و بحمدك لا إله إلا أنت فقلت بأبي أنت و أمي إني لفي شأن و إنك لفي آخر
I did not find Nabi salla Llahu ‘alayhi wa sallam one night so I thought that he had gone to one of his other wives. I thus went in search for him and thereafter returned just to find him bowing or prostrating and proclaiming: “You are pure and with Your praise. There is no deity besides You.” I said, “May my parents be sacrificed for you. I am in one state while you are in another.”
In a similar light, Muhammad ibn Qais ibn Makhramah al Muttalibi narrates that he said one day, “Should I not narrate to you about me and my mother.” He (the narrator) says, “We thought he is referring to his biological mother.” He said that Sayyidah Aisha radiya Llahu ‘anha reported, “Should I not narrate to you something concerning me and Rasulullah salla Llahu ‘alayhi wa sallam.” We replied in the affirmative. She related:
لما كانت ليلتي كان النبي صلى الله عليه و سلم فيها عندي انقلب فوضع رداءه و خلع نعليه فوضعهما عند رجليه و بسط طرف إزاره على فراشه فاضطجع فلم يلبث إلا ريثما ظن أن قد رقدت فأخذ رداءه رويدا و انتعل رويدا و فتح الباب فخرج ثم أجافه رويدا فجعلت درعي في رأسي و اختمرت و تقنعت إزاري ثم انطلقت على إثره حتى جاء البقيع فقام فأطال القيام ثم رفع يديه ثلاث مرات ثم انحرف فانحرفت فأسرع فأسرعت فهرول فهرولت فأحضر فأحضرت فسبقته فدخلت فليس إلا أن اضطجعت فدخل فقال ما لك يا عائش حشيا رابية قالت قلت لا شيء قال لتخبريني أو ليخبرني اللطيف الخبير قالت قلت يا رسول الله بأبي أنت و أمي فأخبرته قال فأنت السواد الذي رأيت أمامي قلت نعم فلهدني في صدري لهدة أوجعتني ثم قال أظننت أن يحيف الله عليك و رسوله قالت مهما يكتم الناس يعلمه الله قال نعم قال فإن جبريل أتاني حين رأيت فناداني فأخفاه منك فأجبته فأخفيته منك و لم يكن يدخل عليك و قد وضعت ثيابك و ظننت أن قد رقدت فكرهت أن أوقظك و خشيت أن تستوحشي فقال إن ربك يأمرك أن تأتي أهل البقيع فتستغفر لهم قالت قلت كيف أقول لهم يا رسول الله قال قولي السلام على أهل الديار من المؤمنين و المسلمين و يرحم الله المستقدمين منا و المستأخرين و إنا إن شاء الله بكم للاحقون
One night, when it was my turn for Rasulullah salla Llahu ‘alayhi wa sallam to be at my house, he came. He placed his shawl, removed his sandals, and placed them by his leg side. He then spread the side of his lower garment on his bed and lied down. He only waited until he thought that I had dozed off and then took his shawl slowly, wore his sandals slowly, opened the door, left, and closed it slowly. I put my cloak over my head, covered my face with my veil, and wore my lower garment, and then followed him until he came to al Baqi’. He stood up and prolonged his standing. He then raised his hands thrice. Thereafter, he turned to leave, so I turned to leave; he hastened his pace so I hastened my pace; he began to sprint so I began to sprint. He reached, but I reached before him so I entered. I had hardly lied down when he entered.
He asked, “What is the matter, O ‘A’ish! You breathing so heavily?”
I said, “Nothing.”
He warned, “Either you tell me or the Knower of secrets, the Acquainted, will indeed.”
I submitted, “O Messenger of Allah! May my parents be sacrificed for you!”
I then informed him.
He asked, “So you were the figure I saw in front of me?”
I replied in the affirmative. He then poked me in my chest, which hurt me (slightly).
He then said, “Do you think that Allah and His Messenger will oppress you?”
I said, “Whenever people conceal something, Allah discloses it to you. Yes!”
He explained, “Indeed, Jibril came to me when you saw and summoned me but I hid it from you. I answered him and hid it from you. It was not appropriate for him to enter your home since you had taken off your clothes. I thought that you had fallen asleep so I disliked awakening you and I feared that you will feel lonely. Jibril said, ‘Certainly, your Rabb commands you to go to the inmates of al Baqi’ and seek forgiveness on their behalf.’”
I (Aisha) inquired, “How should I greet them, O Messenger of Allah!”
He replied, “Say: Peace be upon the inmates of the dwellings from the believers and Muslims. May Allah have mercy on those of us who have passed on and those who are forthcoming. If Allah wills, we will indeed join you.”
Among the reasons they suspect her is due to her narrating the hadith which proves that Rasulullah salla Llahu ‘alayhi wa sallam was afflicted with sihr (black magic).
The answer to this is:
The hadith is recorded in Sahih al Bukhari and Sahih Muslim. Moreover, there is no scope in it at all for criticism against Nabi salla Llahu ‘alayhi wa sallam since it is one of the afflictions which may affect him just as his blessed face was injured and his tooth was broken in Uhud. And just as he experiences the illness of two men and is rewarded double for this. And just as he declared that those who endure the severest of trails are the Prophets and other Sahih Ahadith of a similar nature. Therefore, the sihr that affected Rasulullah salla Llahu ‘alayhi wa sallam was of the same type. However, it did not affect his mind, heart, or conveying of revelation. In fact, its worst effect was that he would not go to his wives after Labid the Jew practised sihr on him. This was a trial from Allah subhanahu wa ta ‘ala which Allah relieved him of and cured him from. And this is proof of him being human and a deterrent against extremism in his regard. This is not at all in conflict of Allah’s subhanahu wa ta ‘ala promise:
وَاللّٰهُ يَعْصِمُكَ مِنَ النَّاسِ
And Allah will protect you from the people.
This is due to the fact that Surah al Ma’idah is one of the last portions of the Qur’an to be revealed. If it is claimed that the sihr incident took place after the revelation of the verse, then the verse will refer to protection from that which prevents Rasulullah salla Llahu ‘alayhi wa sallam from conveying the message with contextual evidence from the beginning of the very verse:
يَا أَيُّهَا الرَّسُوْلُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَّبِّكَ
O Messenger, announce that which has been revealed to you from your Lord.
Such protection is obtained even with the affliction of sihr just as this protection did not prevent the fatal illness of Rasulullah salla Llahu ‘alayhi wa sallam. We have already mentioned that this sihr was a type of illness. Considering this, there is no polarity between Allah subhanahu wa ta ‘ala protecting him and sihr afflicting him. And Allah subhanahu wa ta ‘ala knows best!
Similar is her narration of the singing of two slave girls. The Shia scholar Murtada al Hussaini says in the Chapter regarding the fabrications Aisha attributes to Nabi salla Llahu ‘alayhi wa sallam. He quotes inter alia this hadith:
دخل علي رسول الله صلى الله عليه و سلم و عندي جاريتان تغنيان
Rasulullah salla Llahu ‘alayhi wa sallam entered my home and there were two slave girls by me who were singing.
He then questions:
و هل يعقل أن جاريتين تغنيان و تدففان و تضربان في بيت النبي صلى الله عليه و سلم و لو كان يوم عيد و هو ساكت لا ينهى عن ذلك و هل يعقل أن يحس أبو بكر قبح ذلك حتى انتهر عائشة و قال مزمارة الشيطان عند النبي صلى الله عليه و سلم و لا يحس النبي صلى الله عليه و سلم قبحه و ركاكته و لعمري ليس العجب من عائشة حيث افترت هذه الأكاذيب الباطلة على النبي صلى الله عليه و سلم و لكن العجب كل العجب من أئمة الحديث و حملة الأخبار كيف قد أعمى الله قلوبهم فهم لا يبصرون و لا يشعرون و يدونون مثل هذا الأحاديث الكاذبة في كتبهم بلا حياء و لا خجل أو ليس هذه الأخبار إذا نظر إليها الأجانب من اليهود و النصارى و غيرهم قالوا إن نبي المسلمين ليس إلا رجلا عياشا همه الشهوات و اللعب بالنساء و التلذذ بهن فيكونوا هم السبب في ضلالتهم و غوايتهم فهل ترى جناية أعظم من ذلك حاشا و كلا وَلَا تَحْسَبَنَّ اللّٰهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُوْنَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيْهِ الْأَبْصَارُ
Is it fathomable for two slave girls to sing, dance, and beat drums in the house of Rasulullah salla Llahu ‘alayhi wa sallam, even though it may be the day of ‘Id, while he remains silent and does not prohibit this? Is it imaginable for Abu Bakr to realise the evil of this to the extent that he rebukes Aisha with the words, “Musical instruments of Shaitan by Nabi salla Llahu ‘alayhi wa sallam,” yet Rasulullah salla Llahu ‘alayhi wa sallam does not recognise its evil and obnoxiousness? By my life, Aisha’s fabricating these falsehoods against Rasulullah salla Llahu ‘alayhi wa sallam is not astonishing. What is really absolutely mind-boggling are the scholars and narrators of hadith. How Allah blinded their hearts that they cannot see nor sense. They document such false ahadith in their books without shame and embarrassment. When strangers from the Jews, Christians, and others see such ahadith, will they not exclaim, “The Muslims’ Nabi is nothing but a lover of luxury; his objective is pleasure, playing with women and taking pleasure from them?” Thus, they will become the cause of the latter’s misguidance and waywardness. Do you see any crime more heinous than this? Never!
وَلَا تَحْسَبَنَّ اللّٰهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُوْنَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ
The answer to this allegation is:
The hadith of the two slave girls does not contain anything reprehensible at all since the girls were not mature and they were signing on the day of ‘Id. Moreover, it was not like the songs of nowadays that stir up passion and invite towards haram. This is substantiated by Sayyidah Aisha’s radiya Llahu ‘anha statement:
و ليستا بمغنيتين
They were not (professional) singers.
It is said: The meaning is that singing was not their habit nor were they known for it. Their singing consisted simply of poetry of war, boasting of chivalry, victory, and triumph. And there is no harm in this. There is no mention at all in the hadith of what the fitnah mongers imagine like Rasulullah salla Llahu ‘alayhi wa sallam listening to evil songs from the female pop singers. This is supported by what is reported that Rasulullah salla Llahu ‘alayhi wa sallam covered himself with a garment, i.e. he covered his face and ears. This shows his disinclination from it since his lofty status demands that he keeps aloof from paying attention to it while at the same time, his non-prohibition depicts its permissibility due to the circumstances and in the manner carried out. This is out of his compassion and mercy for the Muslims.
Ibn Hajar has said:
إظهار السرور في الأعياد من شعار الدين
Displaying happiness on the days of ‘Id is part of the shi’ar (salient features) of din.
The Shi’ah further claim that she would lie to Rasulullah salla Llahu ‘alayhi wa sallam himself. They quote a narration which says:
أن رسول الله خطب امرأة من كلب فبعث عائشة تنظر إليها فذهبت ثم رجعت فقال لها رسول الله ما رأيت فقالت ما رأيت طائلا فقال لها رسول الله لقد رأيت طائلا لقد رأيت خالا بخدها اقشعرت كل شعرة منك فقالت يا رسول الله ما دونك سر
Rasulullah salla Llahu ‘alayhi wa sallam proposed to a woman from the Kalb tribe and sent Aisha to see her. Accordingly, she went and then returned.
Rasulullah salla Llahu ‘alayhi wa sallam asked her, “What did you see?”
She replied, “I did not see properly.”
He said, “Definitely, you saw properly. You even saw a birthmark on her cheek which made every strand of hair on your body stand.”
She commented, “O Messenger of Allah! No secret is hidden from you.”
Jabir al Ju’fi appears in the isnad who is a reknowned liar and a Rafidi. Moreover, ‘Abd al Rahman ibn Sabit makes irsal (skipped out one or more narrators from the isnad).
Sheikh al Albani says, “Ibn Sa’d recorded it in al Tabaqat. It is mawdu’ (fabricated) since coupled with it being mursal (narration where one or more of the narrators has been deleted from the isnad), Muhammad ibn ‘Umar al Waqidi is a kadhab (great liar). In addition, the Shia has manipulated this false narration in a nasty way and utilised it to cast allegations against Sayyidah Aisha radiya Llahu ‘anha thus ascribing dishonesty to her.”
Abban ibn Abi ‘Ayyash reports from Sulaim ibn Qais who says that he heard Sayyidina ‘Ali radiya Llahu ‘anhu saying:
عهد إلي رسول الله صلى الله عليه و آله يوم توفي و قد أسندته إلى صدري و إن رأسه عند أذني و قد أصغت المرأتان أي عائشة و حفصة لتسمعا الكلام فقال رسول الله صلى الله عليه و آله اللهم سد مسامعهما
Rasulullah salla Llahu ‘alayhi wa sallam took a covenant from me the day he passed away. I supported him to my chest and his head was by my ears. The two women i.e. Aisha and Hafsah were trying to overhear his words. Rasulullah salla Llahu ‘alayhi wa sallam cursed, “O Allah! Shut their hearing.”
The answer to this accusation:
This is the narration of Abban ibn Abi ‘Ayyash who is mutakallam fih (critiqued).
In fact, the Shia themselves declare the book of Sulaim ibn Qais as unreliable as well as the one who narrates this book from him, namely Abban ibn Abi ‘Ayyash.
Al Tafrishi says:
و ينسب إليه هذا الكتاب المشهور و كان أصحابنا يقولون إن سليما لا يعرف و لا ذكر في خبر و قد وجدت ذكره في مراجع من غير جهة كتابه و الكتاب موضوع لا مرية فيه
This famous book is ascribed to him. Our scholars say, “Sulaim is not known, nor is he mentioned in any khabar.” I have found his mention in few references but not from the perspective of his book. The book is fabricated, without doubt.
Ibn al Ghada’iri says:
ضعيف لا يلتفت إليه و ينسب أصحابنا وضع كتاب سليم بن قيس إليه
Da’if. He should not be considered. Our scholars ascribe the fabrication of Sulaim ibn Qais’s book to him.
 Sahih al Bukhari: 2617; Sahih Muslim: 2190
 Al Tabaqat al Kubra vol. 4 pg. 248; Sunan al Bayhaqi vol. 9 pg. 200; Dala’il al Nubuwwah of al Bayhaqi vol. 3 pg. 180
 Surah al Tawbah: 40
 Al Sa’iqah fi Nasf Abatil wa Iftra’at al Shia ‘ala Umm al Mu’minin Aisha pg. 51
 Kharbanda ibn Urghun ibn Abgha, king of the Tatars. It is said that his name was Khudabanda. When he became king, he accepted Islam and was named Muhammad. He followed the Qur’an and Sunnah and had the names of the four Khalifas’ imprinted on the silver and gold coins. This was until he met with al Awi al Rafidi who continued brainwashing him until he converted him into a Rafidi. He then wrote to all his lands commanding them to accept Shi’ism and revile (the Sahabah). He died in 717 A.H. (al Nujum al Zahirah vol. 9 pg. 239)
 Referring to Ibn Mutahhar al Hilli who authoured the book Minhaj al Kiramah.
 Minhaj al Sunnah al Nabawiyyah vol. 8 pg. 430
 Hashim ibn Sulaiman ibn Ismail al Bahrani, the commentator and Shia. Among his books is al Durr al Nadid fi Fada’il al Hussain al Shahid and al Burhan fi Tafsir al Qur’an. He died in 1107 A.H (al A’lam vol. 8 pg. 66)
 Al Burhan fi Tafsir al Qur’an, vol. 14 pg. 67, 68.
 Bihar al Anwar, vol. 22 pg. 101.
 Surah al Tahrim: 1
 Surah al Tahrim: 3
 ‘Ali ibn Ibrahim Abu al Hassan al Muhammadi al Qummi, an extremist Rafidi. He wrote a Tafsir which comprises of an abundance of fabrications and lies. Abu Jafar al Tusi has reckoned him as one of the authors of the Imamiyyah. Some of his books are al Tafsir and al Nasikh wa al Mansukh. (Lisan al Mizan of Ibn Hajar vol. 4 pg. 191; Mujam al Udaba’ of al Hamawi vol. 4 pg. 1641)
 Mariyah bint Sham’un al Qibtiyyah radiya Llahu ‘anha. She is Rasulullah’s salla Llahu ‘alayhi wa sallam umm walad (slave-girl who is the mother of his child). Al Muqawqas al Qibti, emperor of al Iskandariyyah and Egypt, sent her as a gift to him. She passed away in 16 A.H. (al Isti’ab vol. 2 pg. 119; al Isabah vol. 8 pg. 112)
 Surah al Tahrim: 1, 2
 Surah al Tahrim: 2, 3
 Tafsir al Qummi.
 Surah Al ‘Imran: 144
 Al Burhan fi Tafsir al Qur’an vol. 3 pg. 31; Bihar al Anwar vol. 22 pg. 213
 Surah al Dhariyat: 53
 We gave him al ladud which is a medicine poured into the corner of the patient’s mouth between the tongue and jawbone. (Tahdhib al Lughah of al Azhari vol. 14 pg. 49; al Fa’iq fi Gharib al Hadith vol. 3 pg. 85; Lisan al ‘Arab of Ibn Manzur vol. 3 pg. 390)
 Sahih al Bukhari: 6897; Sahih Muslim: 2213.
 Musnad Ahmed vol. 45 pg. 460 Hadith: 27469; Musannaf ‘Abd al Razzaq vol. 5 pg. 428 Hadith: 9754; Musnad Ibn Rahawayh vol. 5 pg. 42 Hadith: 2145; Sharh Mushkil al Athar of al Tahawi vol. 5 pg. 195 Hadith: 1935; Sahih Ibn Hibban vol. 14 pg. 552 Hadith: 6578; Mujam al Kabir vol. 24 pg. 140 Hadith: 372; al Mustadrak of al Hakim vol. 4 pg. 225 Hadith: 7446. Al Hakim comments, “The Hadith is sahih according to the standards of al Sheikhayn but they have not recorded it.” Ibn Hajar declared it sahih in Fath al Bari vol. 8 pg. 148 and al Albani in al Silsilah al Sahihah Hadith: 3339.
 Study the following for a rebuttal of this slander: Al Sa’iqah fi Nasf Abatil wa Iftira’at al Shia pg. 51–70 and a treatise by Sheikh ‘Abd al Rahman al Tukhi with the title Radd al Shubh wa al Iftira’at ‘an al Sayyidah Aisha.
 Al Sa’iqah fi Nasf Abatil wa Iftira’at al Shia pg. 51 with slight variations.
 A type of gum which gives off an offensive smell.
 Sahih al Bukhari: 4912; Sahih Muslim: 1474.
 Tahdhib al Lughah of al Azhari vol. 14 pg. 49; al Fa’iq fi Gharib al Hadith vol. 3 pg. 85; Lisan al ‘Arab vol. 3 pg. 390.
 Abu al Qasim bin ‘Ali Akbar ibn Hashim Taj al Din al Musawi al Khu’i. He was born in the year 1317 A.H. He was an Iranian, Shia and murji’i. He was the head of the educational centre in al Najf. Some of his books are: al Mujam fi Tafsil Tabaqat al Ruwat and al Masa’il al Munthakabah fi Bayan Ahkam al Fiqh. He died in 1412 A.H.
 Surah al Isra’: 72
 Surah Hud: 34
 Mujam Rijal al Hadith of al Khu’i vol. 10 biography 6189; biography of ‘Abbas ibn ‘Abd al Muttalib.
 Fath al Bari vol. 8 pg. 147.
 Sahih al Bukhari: 4428.
 Al Khisal of al Saduq pg. 190; al Idah of al Fadl ibn Shadhan al Azdi pg. 541; Bihar al Anwar vol. 2 pg. 217
 Bihar al Anwar vol. 2 pg. 217
 Ibid vol. 31 pg. 108
 ‘Abdullah ibn Diya’ al Din ibn Muhammad Shah al Shustari. One of the scholars of the Twelver Shia. Born in 956 A.H. He travelled to India and Sultan Akbar Shah instated him as head of judges in Lahore and stipulated that he moves not out of the four mazahib in his rulings. He complied with this until he acted in violation of it and was thus whipped to death. Among his works are: Ihqaq al Haqq. He died in 1019 A.H. (al A’lam vol. 8 pg. 52)
 Ihqaq al Haqq pg. 360
 Bihar al Anwar vol. 28 pg. 60
 ‘Abd al Razzaq ibn Humam ibn Nafi’, Abu Bakr al San’ani, the great Hafiz and ‘Alim of Yemen, and one of the notables. He was born in 126 A.H. He is reliable, a Hafiz and a renowned author save that he became blind at the end of his life and his condition changed. He had Shia leanings. Some of his books are: al Musannaf and al Tafsir. He passed away in 211 A.H. (Siyar A’lam al Nubala’ vol. 9 pg. 564; Tahdhib al Tahdhib vol. 3 pg. 444)
 Wasa’il al Shia ila Tahsil Masa’il al Shari’ah of al ‘Amili, introduction vol. 1 pg. 35.
 Ma’mar ibn Rashid, Abu ‘Urwah al Basri, the Imam and Hafiz, Sheikh al Islam. He was born in 96 A.H. and is the first to travel to Yemen to learn hadith. He is reliable and trustworthy. He is one of the oceans of knowledge coupled with truthfulness, research, piety, dignity and good authorship. Al Jami’ is one of his books. He passed away in 154 A.H. (Siyar A’lam al Nubala’ vol. 7 pg. 5; Tahdhib al Tahdhib vol. 5 pg. 500)
 YouTube: celebration video of Aisha entering the fire. Also study al Sa’iqah fi Nasf Abatil wa Iftira’at al Shia pg. 99 – 101 where the author has quoted this doubt from other Rawafid.
 Science for evaluating the narrators of hadith, and either authenticating or criticising them.
 Mustadrakat ‘Ilm Rijal al Hadith of ‘Ali al Shaharudi pg. 290.
 Al Fadl ibn Shadhan ibn al Khalil, Abu Muhammad al Azdi al Naysaburi, master of al kalam (science dealing with ‘aqa’id), and one of the Fuqaha’ of the Imamiyyah. He wrote plenty books which add up to almost 180. Some of these are: al Radd ‘ala Ibn Kiram and al Iman. He died in 260 A.H. (al A’lam vol. 5 pg. 149; Mujam al Mu’allifin of ‘Umar Rada Kahhalah vol. 8 pg. 69)
 Al Idah of al Fadl ibn Shadhan al Azdi pg. 541.
 Al Sunnah of Abu Bakr al Khallal vol. 3 pg. 505 Hadith: 809.
 Mizan al I’tidal of al Dhahabi vol. 1 pg. 82.
 Tahdhib al Tahdhib vol. 1 pg. 11.
 Siyar A’lam al Nubala’ vol. 2 pg. 185.
 Bihar al Anwar vol. 35 pg. 228; Mir’at al ‘Uqul fi Sharh Akhbar Al al Rasul of al Majlisi vol. 3 pg. 240.
 Sahih al Bukhari Hadith: 2041, Sahih Muslim Hadith: 1173.
 Sunan Abi Dawood Hadith: 4875; Sunan al Tirmidhi Hadith: 2502. Ibn Daqiq al ‘Id in al Iqtirah Hadith: 118; al Shawkani in al Fath al Rabbani vol. 11 pg. 5593; and al Albani in Sahih Sunan Abi Dawood have declared it sahih.
 Sunan Abi Dawood Hadith: 4875; Sunan al Tirmidhi Hadith: 2502; Musnad Ahmed vol. 6 pg. 136 Hadith: 25094; Sunan al Bayhaqi vol. 10 pg. 247 Hadith: 20954. Abu Dawood did not comment on the hadith. Al Tirmidhi said, “Hassan sahih.” Ibn Daqiq al ‘Id in al Iqtirah Hadith: 118 and al Albani in Sahih Sunan Abi Dawood have declared it sahih.
 Sahih al Bukhari Hadith: 3821; Sahih Muslim Hadith: 2437
 Sahih al Bukhari Hadith: 3816, Sahih Muslim Hadith: 2434. Al Dhahabi states, “This is one of the strangest things. She is jealous of an old woman who passed away a long time before Rasulullah salla Llahu ‘alayhi wa sallam married her combined with Allah subhanahu wa ta ‘ala protecting her from envying the many woman she was co-wife with in Rasulullah’s salla Llahu ‘alayhi wa sallam marriage. This is Allah’s subhanahu wa ta ‘ala special compassion on her and Nabi salla Llahu ‘alayhi wa sallam so that her life does not become sour. Probably, the jealousy matter was lessened upon her due to Nabi’s extreme love for her and his inclination towards her. May Allah subhanahu wa ta ‘ala be pleased with her and make her happy. (Siyar A’lam al Nubala’ vol. 2 pg. 165)
 Musnad Ahmed Hadith: 25212. Shu’ayb Arna’ut declared it sahih.
 Sahih Muslim Hadith: 485.
 Muhammad ibn Qais ibn Makhramah, al Qurashi al Muttalibi. He saw Rasulullah salla Llahu ‘alayhi wa sallam while he was young. (Tahdhib al Tahdhib vol. 5 pg. 263; al Isabah vol. 6 pg. 255).
 Imam Nawawi explains this text by saying that this is affirmation from Sayyidah Aisha radiya Llahu ‘anha of the comprehensiveness of Allah’s subhanahu wa ta ‘ala knowledge. He says that “yes” in the hadith is her words. It appears like this in the primary sources. And this is correct. As if when she said, “Whenever people conceal something, Allah discloses it to you,” she confirmed by saying, “Yes.” (Sharh Muslim vol. 7 pg. 44) Ibn Taymiyyah has considered it to be a query for something she was ignorant of and excuses herself for not knowing. He asserts that “yes” in the hadith is Rasulullah’s salla Llahu ‘alayhi wa sallam words. (Majmu’ Fatawa Ibn Taymiyyah vol. 11 pg. 412)
 Sahih Muslim Hadith: 974.
 Sahih al Bukhari Hadith: 5763; Sahih Muslim Hadith: 2189. Al Bukhari’s wording is:
سحر رسول الله صلى الله عليه و سلم رجل من بني زريق يقال له لبيد بن الأعصم حتى كان رسول الله صلى الله عليه و سلم يخيل إليه أنه يفعل الشيء و ما فعله حتى إذا كان ذات يوم أو ذات ليلة و هو عندي لكنه دعا و دعا ثم قال يا عائشة اشعرت أن الله أفتاني فيما استفتيته فيه أتاني رجلان فقعد أحدهما عند رأسي و الآخر عند رجلي فقال أحدهما لصاحبه ما وجع الرجل فقال مطبوب قال من طبه قال لبيد بن الأعصم قال في اي شيء قال في مشط و مشاطة و جف طلع نخلة ذكر قال و أين هو قال في بئر ذروان فأتاها رسول الله صلى الله عليه و سلم في ناس من أصحابه فجاء فقال يا عائشة كأن ماءها نقاعة الحناء أو كأن رؤوس نخلها رؤوس الشياطين قلت يا رسول الله أفلا استخرجته قال قد عافاني الله فكرهت أن أثور على الناس فيه شرا فأمر بها فدفنت
A man from the Banu Zurayq, whose name was Labid ibn al A’sam, practised sihr upon Rasulullah salla Llahu ‘alayhi wa sallam. The greatest effect it had was that Rasulullah salla Llahu ‘alayhi wa sallam would think that he done something whereas he had not. Until one day or one night while he was by me, he prayed, and supplicated.
He then said, “O Aisha! Do you know that Allah has given me the solution to my affliction? Two men came to me; one sat by my head side while the other sat by my feet. One asked the other, ‘What is the man’s illness?’ ‘Afflicted with sihr,” he replied. He asked, ‘Who practised it on him.’ ‘Labid ibn al A’sam,’ came the reply. He asked, ‘In what.’ ‘A comb, strands of hair and the inside of a spadix of a male palm,’ he explained. He asked, ‘Where is it?’ ‘In Dharwan well,’ came the reply.”
Rasulullah salla Llahu ‘alayhi wa sallam accompanied by some of his Sahabah went to it.
He then returned and said, “O Aisha! Its water is like saturated with henna – or the heads of its palm-trees are like the heads of devils.”
I said, “O Messenger of Allah! Why did you not take it out?”
He replied, “Allah has granted me relief from it so I disliked stirring up evil among the people due to it.”
He then commanded that it be buried.
 Sahih al Bukhari Hadith: 2903; Sahih Muslim Hadith: 1790.
 Sahih al Bukhari Hadith: 5648; Sahih Muslim Hadith: 2571 – Hadith of ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu.
 Sahih al Bukhari Hadith: 5648; Sahih Muslim Hadith: 2571.
 Surah al Ma’idah: 67
 Surah Ibrahim: 42
 Al Sab’ah min al Salaf pg. 166.
 Fath al Bari vol. 2 pg. 443.
 Al Tabaqat al Kubra vol. 8 pg. 160; Tarikh Baghdad of al Khatib al Baghdadi vol. 1 pg. 301; Tarikh Dimashq of Ibn ‘Asakir vol. 51 pg. 36 from the same chain. Ibn al Qattan declares, “Not sahih.” (Ahkam al Nazr Hadith: 396)
 Muhammad Nasir al Din ibn Nuh Najjati ibn Adam, known as al Albani with reference to his city Albania. A Sheikh, muhaddith, and ‘allamah and one of the recognised ‘Ulama’ of hadith in the recent past. He was born in 1332 A.H. He was perseverant upon authoring, learning and teaching and was very generous. He passed away in 1420 A.H. Among his books are: Silsilat al Ahadith al Sahihah and Silsilat al Ahadith al Da’ifah and many more. (Muhammad Nasir al Din al Albani Muhaddith al ‘Asr wa Nasir al Sunnah of Ibrahim Muhammad al ‘Ali and Hayat al Albani wa Atharih wa Thana’ al ‘Ulama’ ‘alayh of Muhammad ibn Ibrahim al Shaybani)
 Muhammad ibn Sa’d ibn Muni’, Abu ‘Abdullah al Basri al Zuhri. A Hafiz, ‘allamah and hujjah (proof). One of the recognised reliable huffaz. He was the scribe of al Waqidi. Among his books is al Tabaqat al Kubra. He passed away in 230 A.H. (Siyar A’lam al Nubala’ vol. 10 pg. 664; Tahdhib al Tahdhib vol. 5 pg. 118)
 Al Silsilah al Da’ifah Hadith: 4965
 Kitab Sulaim ibn Qais al Hilali pg. 360.
 Tahdhib al Kamal of al Mizzi vol. 2 pg. 20.
 Naqd al Rijal of al Tafrishi vol. 2 pg. 355
 Rijal Ibn al Ghada’iri vol. 1 pg. 36