The Rawafid alledge that Sayyidah Aisha radiya Llahu ‘anha refused to allow Hassan ibn ‘Ali to be buried alongside his grandfather salla Llahu ‘alayhi wa sallam on account of her hatred for him and her enmity for the Ahlul Bayt.
Al Kulayni narrates in al Kafi with his isnad from Muhammad ibn Muslim who says that he heard Abu Jafar al Baqir rahimahu Llah saying:
لما حضر الحسن بن علي عليه السلام الوفاة قال للحسين عليه السلام يا أخي إني أوصيك بوصية فاحفظها إذا أنا مت فهيئني ثم وجهني إلى رسول الله صلى الله عليه و آله لأحدث به عهدا ثم اصرفني إلى أمي عليها السلام ثم ردني فادفني بالبقيع و اعلم أنه سيصيبني من عائشة ما يعلم الله و الناس صنيعها و عداوتها لله و لرسوله و عداوتها لنا أهل البيت فلما قبض الحسن عليه السلام و وضع على السرير ثم انطلقوا به إلى مصلى رسول الله صلى الله عليه و آله الذي كان يصلي فيه على الجنائز فصلى عليه الحسين عليه السلام و حمل و أدخل إلى المسجد فلما أوقف على قبر رسول الله صلى الله عليه و آله ذهب ذو العوينين إلى عائشة فقال لها إنهم قد أقبلوا بالحسن ليدفنوه مع النبي صلى الله عليه و آله فخرجت مبادرة على بغل بسرج فكانت أول امرأة ركبت في الإسلام سرجا فقال نحوا ابنكم عن بيتي فإنه لا يدفن في بيتي و يهتك على رسول الله حجابه فقال لها الحسين عليه السلام قديما هتكت أنت و أبوك حجاب رسول الله صلى الله عليه و آله أدخلت عليه بيته من لا يحب قربه و إن الله سائلك عن ذلك يا عائشة
When death approached Hassan ibn ‘Ali radiya Llahu ‘anhu, he said to Hussain radiya Llahu ‘anhu, “O my brother, I am making a bequest to you so remember it. When I die, bathe and shroud me, then take me towards Rasulullah salla Llahu ‘alayhi wa sallam as quickly as possible. Thereafter, take me to my mother radiya Llahu ‘anha and then bring me back and bury me in al Baqi’. Know well that Aisha will distress me with what Allah and people know: her attitude and enmity towards Allah and His Messenger and her hatred for us the Ahlul Bayt.”
When Hassan radiya Llahu ‘anhu passed away and was placed on the bier, they took him to the musalla of Rasulullah salla Llahu ‘alayhi wa sallam where he would perform Salat al Janazah. Hussain radiya Llahu ‘anhu performed Salat al Janazah upon him. He was then carried and taken into the Masjid. When they stood at Rasulullah’s salla Llahu ‘alayhi wa sallam grave, a spy rushed to Aisha.
He said to her, “They have come with Hassan to bury him alongside Nabi salla Llahu ‘alayhi wa sallam.”
She exited in haste mounted on a mule with a saddle, becoming the first woman to mount a saddle in Islam.
She said, “Avert your son from my house for he will not be buried in my house thereby disgracing Rasulullah salla Llahu ‘alayhi wa sallam.”
Hussain radiya Llahu ‘anhu told her, “You and your father have previously disgraced Rasulullah salla Llahu ‘alayhi wa sallam by entering into his home one whose proximity he dislikes. And certainly, Allah will question you about this O Aisha!”
This narration is the most famous and comprehensive of all the narrations that the Rawafid have recorded in their books to promote this slander. There are other narrations of this in the books as well, which carry the same meaning and do require mention.
The answer to this slanderous accusation is as follows:
Firstly, this narration is makdhub (a blatant lie), mawdu’ (fabrication), and is batil (totally baseless).
This is apparent from a few angles.
1. The isnad of this narration is batil (baseless) and not established.
The Shia scholars have themselves labelled this narration as da’if in their distinguished and well-known books.
Al Mazandarani says while commenting on al Kulayni’s narration in al Kafi:
قوله علي بن إبراهيم عن أبيه عن بكر بن صالح قال الكليني وعدة من أصحابنا بكر بن صالح مشترك بين مجهول يروي عن أبي جعفر عليه السلام وبين ضعيف وهو بكر بن صالح الرازي يروي عن الكاظم عليه السلام فإن كان المراد به الأول فالسند الأول مسند مع احتمال الإرسال لأن رواية إبراهيم بن هاشم عمن يروي عن الباقر عليه السلام بلا واسطة بعيد جدا وإن كان المراد به الثاني كما هو الظاهر لأن إبراهيم بن هاشم يروي عنه فالسند مرسل أو مربوط بالسند الثاني مع احتمال أن يكون هو والأول واحدا كما صرح به بعض أصحاب الرجال فتأمل
“‘Ali ibn Ibrahim — from his father — from Bakr ibn Salih—Al Kulayni says—“ from a number of our narators:” Bakr ibn Salih is a common name between two narators, it either refers to the majhul (unknown) Bakr ibn Salih who narrates from Abu Jafar rahimahu Llah [directly], or it can refer to the da’if (weak) Bakr ibn Salih al Razi who narrates from al Kazim rahimahu Llah.
If the first is meant, then the first chain is unbroken with the possibility of a narrator/s being omitted since the narration of Ibrahim ibn Hashim from the one who narrates from al Baqir rahimahu Llah without any link is very unlikely.
If the second [Bakr ibn Salih al Razi] is meant as is apparent because Ibrahim ibn Hashim narrates from him then the chain is mursal or joined to the second sanad with the probability of it and the first being one isnad, as some of the scholars of al rijal have clearly stated. So ponder!
2. The contradictions found in this narration and other narrations are sufficient testimony of all of them being false.
With regards to the narrations the Shia have reported, all of them with their differences have only been narrated by the Shia. Notwithstanding their supporting one another in reporting it, there is still severe contradiction therein which is clear evidence of it being a baseless lie.
3. The narrations are falsified by evaluating their texts
Evaluating it from within:
The Shia’s practice when fabricating lies and formulating allegations is to insert one truthful statement in the midst of a thousand lies to program the naïve into believing that what they have forged and concocted is established and true.
You will also notice that when they intend to level an accusation against an individual whom they hate, they take an authentic narration wherein this individual has been mentioned in a good light and thereafter concoct it and comment on him adversely.
This is the methodology of the evil jinn who eavesdrop and their allies from the human devils. They place a hundred lies with one true statement so that the gullible may say about them: they have spoken the truth in relation to that statement.
In the same light, the incident of Sayyidina Hassan’s radiya Llahu ‘anhu demise and his brother Sayyidah Hussain’s radiya Llahu ‘anhu seeking permission from Sayyidah Aisha radiya Llahu ‘anha for his burial alongside his grandfather is confirmed in the books of the Ahlus Sunnah. As regards to her refusal, mounting a mule, coming out in front of the people, and other lies; they are all nothing but worthless accusations which the intelligent reject.
Another aspect that should be added to the evaluation of the text is that these narrations have a munkar (discarded) addition which contradicts the belief of the Shia and Ahlus Sunnah. Their claim that Sayyidah Aisha radiya Llahu ‘anha was the first to mount a saddle is false. Besides its baselessness, the opposite is found in their books. They relate that Sayyidah Fatimah radiya Llahu ‘anha mounted a mule on the day she got married and that Sayyidina ‘Ali radiya Llahu ‘anhu mounted her on a donkey and went around to the houses of the Muhajirin and Ansar calling them to help him when bay’ah of Caliphate was taken at Sayyidina Abu Bakr’s radiya Llahu ‘anhu hands as believed by the Shia. So how can the Shia have the audacity to claim that Sayyidah Aisha radiya Llahu ‘anha was the first to mount a mule or sit on a saddle?
Secondly, some intelligent Shia have highlighted Sayyidah Aisha’s radiya Llahu ‘anha approval of Sayyidah Hassan’s radiya Llahu ‘anhu burial and have enumerated this among her virtues.
Abu al Farj al Asbahani reports with his sanad:
أن الحسن بن علي أرسل إلى عائشة أن تأذن له أن يدفن مع النبي صلى الله عليه و سلم فقالت نعم ما كان بقي إلا موضع قبر واحد فلما سمعت بذلك بنو أمية اشتملوا بالسلاح هم و بنو هاشم للقتال و قالت بنو أمية و الله لا يدفن مع النبي صلى الله عليه و سلم أبدا فبلغ ذلك الحسن فأرسل إلى أهله أما إذا كان هذا فلا حاجة لي فيه ادفنوني إلى جانب أمي فاطمة فدفن إلى جنب أمه فاطمة عليها السلام
Hassan ibn ‘Ali sent to Aisha seeking her approval of his burial alongside Nabi salla Llahu ‘alayhi wa sallam. She replied, “Yes. Only space for one grave remains.”
When the Banu Umayyah heard of this, they and the Banu Hashim armed themselves with weapons for war.
The Banu Umayyah said, “By Allah! He will never be buried alongside Nabi salla Llahu ‘alayhi wa sallam.”
News of this reached Hassan who sent word to his family, “When this is the condition, then I have no need for it. Bury me alongside my mother Fatimah.”
Accordingly, he was buried at his mother Fatimah’s radiya Llahu ‘anha side.
Abu al Farj al Asbahani reports that Yahya ibn al Hassan said that he heard ‘Ali ibn Tahir ibn Zaid saying:
لما أرادوا دفنه ركبت عائشة بغلا و استنفرت بني أمية مروان بن الحكم و من كان هناك منهم و من حشمهم و هو القائل فيوما على بغل و يوما على جمل
When they intended burying him, Aisha mounted a mule. Marwan ibn al Hakam called upon the Banu Umayyah—those of them who were present and their slaves—to fight. And he commented, “One day on a mule and one day on a camel.”
Ibn Abi al Hadid while examining this narration affirms:
قلت و ليس في رواية يحيى بن الحسن ما يؤخذ على عائشة لأنه لم يرو أنها استنفرت الناس لما ركبت البغل و إنما المستنفرون هم بنو أمية و يجوز أن تكون عائشة ركبت لتسكين الفتنة لا سيما و قد روي عنها أنه لما طلب منها الدفن قالت نعم فهذه الحال و القصة منقبة من مناقب عائشة
I say: There is no mention in Yahya ibn al Hassan’s narration of anything which can be used against Aisha because he does not relate that she called upon the people to fight when she mounted the mule. Those who called out to go to war were the Banu Umayyah. It is possible that she mounted simply to calm the fitnah especially when it has been reported about her that when permission was sought for burial she agreed. Therefore, this incident is one of the merits of Aisha.
Thirdly, if Sayyidah Aisha’s disapproval is established, then it will be applied to disapproval after approval, i.e. after she saw the Banu Umayyah’s strong rejection and their readiness to fight the Banu Hashim, she refused in order to nip the fitnah in the bud and out of fear for bloodshed. It does not refer to her refusal in the beginning.
This is supported by the following narration: Hisham ibn ‘Urwah reports from his father:
قال الحسن حين حضرته الوفاة ادفنوني عند قبر رسول الله صلى الله عليه و سلم إلا أن تخافوا أن يكون في ذلك شر فإن خفتم الشر فادفنوني عند أمي و توفي فلما أرادوا دفنه أبى ذلك مروان و قال لا يدفن عثمان في حش كوكب و يدفن الحسن هاهنا فاجتمع بنو هاشم و بنو أمية فأعان هؤلاء قوم و هؤلاء قوم و جاءوا بالسلاح فقال أبو هريرة لمروان يا مروان أتمنع الحسن أن يدفن في هذا الموضع و قد سمعت رسول الله صلى الله عليه و سلم يقول له و لأخيه حسين هما سيدا شباب أهل الجنة فلما رأت عائشة السلاح و الرجال و خافت أن يعظم الشر بينهم و تسفك الدماء قالت البيت بيتي و لا آذن أن يدفن فيه أحد و قال محمد بن علي لأخيه يا أخي إنه لو أوصى أن يدفن لدفناه أو نموت قبل ذلك و لكنه قد استثنى فقال إلا أن تخافوا الشر فأي شر أشد مما ترى فدفن بالبقيع إلى جنب أمه
When death approached him, Hassan said, “Bury me by Rasulullah’s salla Llahu ‘alayhi wa sallam grave except if you fear there will be evil in this. If you fear evil, then bury me by my mother.”
He then passed away. When they intended to bury him, Marwan refused and said, “No. ‘Uthman was buried in the garden of Kawkab and Hassan gets buried here!”
The Banu Hashim and the Banu Umayyah then gathered. A group assisted the former while another assisted the latter. They came with weapons.
Abu Hurairah said to Marwan, “O Marwan! Do you disapprove of Hassan’s burial in this place whereas I had heard Rasulullah salla Llahu ‘alayhi wa sallam saying regarding him and his brother Hussain, ‘They are the leaders of the youth of Jannat.’?”
When Aisha saw the weapons and warriors and feared that evil would increase between them and blood would be spilt, she said, “This is my house. I do not give permission for anyone to be buried therein.”
Muhammad ibn ‘Ali said to his brother, “O my brother! If he bequeathed to be buried (here) we would have definitely buried him even if we had to die trying. However, he made an exception saying, ‘Except if you fear evil.’ What evil can be worse that what you are witnessing?”
Therefore, he was buried in al Baqi’ alongside his mother.
This is further corroborated by the fact that the Sahabah radiya Llahu ‘anhum initially supported the view of Sayyidah Aisha radiya Llahu ‘anha in granting permission for Sayyidina Hassan’s radiya Llahu ‘anhu burial, but when they saw the fitnah, they commanded Sayyidina Hussain radiya Llahu ‘anhu to fulfil his brother’s bequest of avoiding bloodshed and burying him in al Baqi’. This was the stance of Sayyidina Abu Hurairah and Sayyidina ‘Abdullah ibn ‘Umar radiya Llahu ‘anhum.
The Rawafid claim that Sayyidah Aisha radiya Llahu ‘anha would observe hijab from Sayyidina Hassan and Hussain radiya Llahu ‘anhuma and this was due to her animosity for them.
Ibn Sa’d has recorded the narration of adopting hijab in al Tabaqat al Kubra from the chain of Muhammad ibn ‘Umar — from ‘Ikrimah who says:
كانت عائشة تحتجب من حسن و حسين قال فقال ابن عباس إن دخولهما عليها لحل
Aisha would adopt hijab from Hassan and Hussain.
Ibn ‘Abbas said, “Their entering her home is permissible.”
The second narration is also from the chain of Muhammad ibn ‘Umar — from Abu Jafar who reports:
كان حسن و حسين لا يدخلان على أزواج النبي صلى الله عليه و سلم فقال ابن عباس أما إن دخولهما على أزواج النبي لحل لهما
Hassan and Hussain would not enter the homes of Nabi’s salla Llahu ‘alayhi wa sallam wives. Ibn ‘Abbas ruled, “Harken! Their entering the homes of Nabi’s salla Llahu ‘alayhi wa sallam wives is permissible.”Back to top
This results in the falsehood of both narrations. And all praise belongs to Allah subhanahu wa ta ‘ala.
Moreover, they narrate in their books to the contrary of this. One example of this is what al Fadl ibn Shadhan has reported from Muqatil ibn Hayyan who says:
كانت عمتي خادمة لعائشة فحدثتني قالت جاء الحسين عليه السلام بالباب يستأذن فلما دخل عليه السلام رحبت به أي عائشة رضي الله عنها و أجلسته إلى جنبها فقال لها إن أبي يقول لك ارجعي إلى بيتك الذي أمرك رسول الله صلى الله عليه و آله أن تقري فيه و خلفك فيه رسول الله صلى الله عليه و آله و إلا بعثت إليك بالكلمات الحديث
My paternal aunt was a servant of Aisha. She reported to me, “Hussain radiya Llahu ‘anhu came to the door and sought permission to enter. As he entered, she i.e. Aisha radiya Llahu ‘anha welcomed him and seated him next to her. He said to her, ‘My father bids you return to your house which Rasulullah salla Llahu ‘alayhi wa sallam ordered you to stay in and where Rasulullah salla Llahu ‘alayhi wa sallam left you behind, otherwise I will send some words to you…’”
This narration even though not sahih—’Abdullah ibn ‘Abd al Quddus appearing in the isnad regarding whom Ibn Ma’in said, “He is worth nothing; a wicked rafidi.”—nonetheless, the Shia rely on it and utilise it as proof.
There is proof therein of Sayyidah Aisha radiya Llahu ‘anha drawing Sayyidina Hussain radiya Llahu ‘anhu close and seating him next to her.
The Rawafid claim that Sayyidah Aisha angered Sayyidah Fatimah radiya Llahu ‘anhuma and made her weep due to the former’s hatred for the latter and the Ahlul Bayt.
Al Saduq says:
Muhammad ibn al Hassan ibn Ahmed ibn al Walid narrated to them that Muhammad ibn al Hassan al Saffar narrated to them — from Ahmed ibn Muhammad ibn Khalid who says that — Abu ‘Ali al Wasiti informed him — from ‘Abdullah ibn ‘Ismah — from Yahya ibn ‘Abdullah — from ‘Amr ibn Abi al Miqdam — from his father — from Abu ‘Abdullah rahimahu Llah who said:
دخل رسول الله صلى الله عليه و آله منزله فإذا عائشة مقبلة على فاطمة تصايحها و هي تقول و الله يا بنت خديجة ما ترين إلا أن لأمك علينا فضلا و أي فضل كان لها علينا ما هي إلا كبعضنا فسمعت مقالتها فاطمة فلما رأت فاطمة رسول الله صلى الله عليه و آله بكت فقال لها ما يبكيك يا بنت محمد قالت ذكرت أمي فتنقصتها فبكيت فغضب رسول الله صلى الله عليه و آله ثم قال مه يا حميراء فإن الله تبارك و تعالى بارك في الولود الودود و إن خديجة رحمها الله ولدت مني طاهرا و هو عبد الله و هو المطهر و ولدت مني القاسم و فاطمة و رقية و أم كلثوم و زينب و أنت ممن أعقم الله رحمه فلم تلدي شيئا
Rasulullah salla Llahu ‘alayhi wa sallam entered his home and found Aisha addressing Fatimah and shouting her.
Aisha was saying, “By Allah, O daughter of Khadijah, You feel that your mother enjoys superiority over us. What superiority does she enjoy over us? She is just like one of us.”
Fatimah listened to her statement. When Fatimah saw Rasulullah salla Llahu ‘alayhi wa sallam, she cried.
He asked her, “What makes you cry, O daughter of Muhammad?”
She explained “I mentioned my mother and she (Aisha) disparaged her so I cried.”
Rasulullah salla Llahu ‘alayhi wa sallam became angry and said, “Enough O Humaira’! Certainly Allah subhanahu wa ta ‘ala blessed al walud (one who bears plenty children) al wadud (one who deeply loves her children). Indeed, Khadijah rahimahu Llah gave birth to Tahir for me, who is ‘Abdullah and al Mutahhar, and she gave birth to al Qasim, Fatimah, Ruqayyah, Umm Kulthum, and Zainab for me. Whereas you are one whose womb Allah has rendered barren so you gave birth to none.”
أأذكر إيذاءها لسيدة نساء العالمين صلوات الله عليها حتى أبكتها
Should I mention her harming the queen of the women of the universe—may Allah’s salutations be upon her—until she made her cry?
Firstly, this narration is makdhub (false) and one of the Rawafid’s deceptions. It is rejected by both the Ahlus Sunnah and Shia.
In relation to the Ahlus Sunnah, it is very simple; they do not regard the Rawafid’s narrations as credible.
In relation to the Shia, the isnad is da’if since there are two majhul (unknown) persons present in it.Back to top
‘Ali al Namazi al Shaharudi comments, “‘Abdullah ibn ‘Ismah: They have not mentioned him.”Back to top
Muhammad al Jawahiri comments, “Abu ‘Ali al Wasiti is majhul. He narrates two narrations in al Kafi.”
Ghulam Rida ‘Irfaniyan says, “Abu ‘Ali al Wasiti: He is not mentioned at all.”
Secondly, the only thing found in the relationship between Sayyidah Aisha and Sayyidah Fatimah radiya Llahu ‘anhuma is love and admiration. There are numerous ahadith which the former has narrated on the virtues of the latter and in her praise which have already passed. This shows the deep love she possessed for her. So how can it ever be claimed that she hated her?
Jafar al Hadi al Shia has written a book with the title al Sayyidah Fatimah al Zahra’ ‘ala Lisan Aisha Zawjat Rasulillah salla Llahu ‘alayhi wa sallam (Sayyidah Fatimah al Zahra’ on the tongue of Aisha, wife of Rasulullah salla Llahu ‘alayhi wa sallam). He has gathered forty ahadith therein on the virtues of Sayyidah Fatimah radiya Llahu ‘anha narrated by Sayyidah Aisha radiya Llahu ‘anha.
It is not intelligible for her to narrate all these narrations on the virtues of Sayyidah Fatimah radiya Llahu ‘anha while harbouring hatred for her. She has narrated such an abundance of ahadith on her virtues that it compelled a Shia to write an exclusive book on this subject. The truth is what the enemy acknowledges.
Purity belongs to Allah! When falsehood is pure, it carries its own destruction. As the proverb goes:
I will answer you from your own mouth.
Acknowledgement is the master of all proofs and they have attested against themselves.
Ibn Abi al Hadid has quoted this blasphemous claim from Abu Ya’qub Yusuf ibn Ismail al Lam’ani. The Shia have utilised this last accusation extensively as proof notwithstanding its extremely strange nature. It does not blend in, neither narrationally nor rationally. In fact, it does not blend in with the testimonies of the Shia themselves, combined with it being devoid of an isnad. Al Lam’ani, trying to convince himself of this assumed hatred, says:
و لست أبرئ عليا عليه السلام من مثل ذلك فإنه كان ينفس على أبي بكر سكون النبي صلى الله عليه و سلم إليه و ثناءه عليه و يجب أن ينفرد هو بهذه المزايا و الخصائص دونه و دون الناس أجمعين و من انحرف عن إنسان انحرف عن أهله و أولاده فتأكدت البغضة بين هذين الفريقين
I do not exonerate ‘Ali radiya Llahu ‘anhu from such a thing. He did not find Abu Bakr deserving of Nabi’s solace and praise. He desired to exclusively enjoy these privileges and specialities to the exclusion of Abu Bakr and everyone else. Whoever turns away from a man, he turns away from his family and children as well. Hence, the hatred between these two groups became entrenched.
Will the Rawafid accept such offensive speech about Sayyidina ‘Ali radiya Llahu ‘anhu? By Allah, if they are pleased with it, then the Ahlus Sunnah do not share the slightest of doubt with them in its falsehood. Sayyidina ‘Ali’s radiya Llahu ‘anhu reputation is far above this.
He further on describes the three’s condition, viz. ‘Ali, Fatimah and Aisha radiya Llahu ‘anhum, in the incident of al Ifk by saying:
و نقل النساء إليها أي عائشة كلاما كثيرا عن علي و فاطمة و أنهما قد أظهرا الشماتة جهارا و سرا بوقوع هذه الحادثة لها فتفاقم الأمر و غلظ و هذا من أسوأ الظن بهما رضي الله عنهم أن يفرحا لأمر أغضب الله تعالى و أحزن رسول الله صلى الله عليه و سلم
The women conveyed to her, i.e. Aisha, many statements from ‘Ali and Fatimah that they were displaying malicious joy openly and secretly over her affliction. Thus, the matter became aggravated and reached alarming proportions. This is the worst thought to have about them that they were joyous over a matter which angered Allah subhanahu wa ta ‘ala and upset Rasulullah salla Llahu ‘alayhi wa sallam.
He goes on to say:
ثم اتفق أن رسول الله صلى الله عليه و سلم سد باب أبيها إلى المسجد و فتح باب صهره
Thereafter, there is agreement that Rasulullah salla Llahu ‘alayhi wa sallam closed the door of her father leading to the Masjid and opened his son-in-law’s door.
An elementary student will know that this is false and in stark conflict to common knowledge and mutawatir. When all of his speech follows this pattern which reveals the ignorance and unawareness of the speaker, then it is not improbable for him to claim:
ثم ماتت فاطمة فجاء نساء رسول الله صلى الله عليه و سلم كلهن إلى بني هاشم في العزاء إلا عائشة فإنها لم تأت و أظهرت مرضا و نقل إلى علي رضي الله عنه عنها كلاما يدل على السرور
Then Fatimah passed away. So all of Rasulullah’s salla Llahu ‘alayhi wa sallam wives came to the Banu Hashim to pay condolence except Aisha. She did not come and pretended to be ill. Additionally, a statement of hers was reported to ‘Ali radiya Llahu ‘anhu which indicated happiness.
This snippet is just like all the others; refuted narrationally, rationally, and realistically. No isnad of it is established.
They substantiate their claim with a lengthy hadith which al Majlisi narrated comprising of a dialogue between Nabi salla Llahu ‘alayhi wa sallam and Sayyidah Aisha radiya Llahu ‘anha. It appears therein:
سأخبرك به فاحفظيه إلى أن أومر بالقيام به في الناس جميعا فإنك إن حفظتيه حفظك الله في العاجلة و الآجلة جميعا و كانت لك الفضيلة بالسبقة و المسارعة إلى الإيمان بالله و رسوله و إن أضعته و تركت رعاية ما ألقي إليك منه كفرت بربك و حبط أجرك و برئت منك ذمة الله و ذمة رسوله و كنت من الخاسرين و لن يضر الله ذلك و لا رسوله فضمنت له حفظه و الإيمان به و رعايته فقال إن الله تعالى أخبرني أن عمري قد انقضى و أمرني أن أنصب عليا للناس علما و أجعله فيهم إماما و أستخلفه كما استخلف الأنبياء من قبلي أوصياءهم
Raaulullah salla Llahu ‘alayhi wa sallam said, “I will inform you of it so retain it until I am commanded to establish it among all the people. If you remember it, Allah will safeguard you in this world and the hereafter and you will enjoy the virtue of precedence in belief in Allah and His Messenger. On the other hand, if you discard it and abandon considering what you have been entrusted with, you will deny your Rabb, your reward will be destroyed, you will be exempt from Allah’s responsibility and His Messenger’s responsibility, and you will be among the losers. And this will never harm Allah and His Messenger.”
She thus guaranteed him its remembrance, acceptance, and its consideration.
He said, “Indeed, Allah has informed me that my life is about to end. He has commanded me to appoint ‘Ali as a sign for the people, to make him an Imam among them, and to appoint him as khalifah after me just as the Prophets before me appointed their Awsiya’.”
They contend that Sayyidah Aisha radiya Llahu ‘anha had concealed this and instead fabricated ahadith in favour of Sayyidina Abu Bakr radiya Llahu ‘anhu.
The answer to this is that the ahadith that are reported about the virtues of al Siddiq radiya Llahu ‘anhu are abundant. The Muslims have unanimously agreed that he is the most superior of this ummah after its Nabi salla Llahu ‘alayhi wa sallam. It is sufficient at this point to quote what al Bukhari has related in his Sahih al Bukhari from Muhammad ibn al Hanafiyyah, who is the son of ‘Ali ibn Abi Talib.
قلت لأبي أي الناس خير بعد رسول الله صلى الله عليه و سلم قال أبو بكر قلت ثم من قال ثم عمر و خشيت أن يقول عثمان قلت ثم أنت قال ما أنا إلا رجل من المسلمين
I asked my father, “Who is the most superior after Rasulullah salla Llahu ‘alayhi wa sallam?”
He replied, “Abu Bakr.”
I asked, “Then who?”
“Umar,” was his reply.
I feared that he would say ‘Uthman so I said, “Then you.”
He remarked, “I am just an ordinary man from the Muslims.”
Similar is what ‘Abdullah ibn Ahmed has reported in Zawa’id al Musnad from the chain of Hassan ibn Zaid ibn al Hassan ibn ‘Ali ibn Abi Talib. He says that his father related to him — from his father — from Sayyidina ‘Ali radiya Llahu ‘anhu:
كنت عند النبي صلى الله عليه و سلم فأقبل أبو بكر و عمر رضي الله عنهما فقال يا علي هذان سيدا كهول أهل الجنة و شبابها بعد النبيين و المرسلين
I was with Nabi salla Llahu ‘alayhi wa sallam when Abu Bakr and ‘Umar radiya Llahu ‘anhuma were approaching, so he said, “O ‘Ali! These two are the leaders of the middle-aged men and youth of Jannat besides the Prophets and Messengers.”
The conclusion is that their assertion that Sayyidah Aisha radiya Llahu ‘anha fabricated ahadith to show the virtues of Abu Bakr al Siddiq radiya Llahu ‘anhu is nothing but blatantly false and is known to the person who possesses even an iota of value and knowledge of din.
The alleged hadith is derided both in relation to its sanad and text. Al Majlisi says before mentioning it:
و هذا الحديث رواه العلامة الحلي قدس الله أسراره في كتابه كشف اليقين 137 نقلا من الكتاب المسمى حجة التفضيل تأليف ابن الأثير عن محمد بن الحسين الواسطي عن إبراهيم بن سعيد عن الحسن بن زياد الأنماطي عن محمد بن عبيد الأنصاري عن أبي هارون العبدي عن ربيعة السعدي قال كان حذيفة واليا لعثمان على المدائن فذكره
This hadith has been narrated by ‘Allamah al Hilli in his book Kashf al Yaqin pg. 137 quoting from the book titled Hujjat al Tafdil by Ibn al Athir — from Muhammad ibn al Hussain al Wasiti — from Ibrahim ibn Sa’id — from Hassan ibn Ziyad al Anmati — from Muhammad ibn ‘Ubaid al Ansari — from Abu Harun al ‘Abdi — from Rabi’ah al Sa’di who says, “Hudhayfah was a governor of ‘Uthman over al Mada’in and then mentioned it.”Back to top
It is sufficient that Abu Harun al ‘Abdi ‘Umarah ibn Juwayn appears in the sanad.
Additionally, there is consensus on the correctness of the Caliphate of Sayyidina Abu Bakr radiya Llahu ‘anhu. There will never ever be a valid dispute in this. In fact, they narrate that to prove the acceptability of him taking bay’ah for Caliphate, Sayyidina ‘Ali radiya Llahu ‘anhu justified that his bay’ah is on the same pattern as the bay’ah of Sayyidina Abu Bakr radiya Llahu ‘anhu as reported by al Rida in Nahj al Balaghah from Sayyidina ‘Ali radiya Llahu ‘anhu who says:
و من كتاب له عليه السلام إلى معاوية إنه بايعني القوم الذين بايعوا أبا بكر و عمر و عثمان على ما بايعوهم عليه فلم يكن للشاهد أن يختار و لا للغائب أن يرد و إنما الشورى للمهاجرين و الأنصار فإن اجتمعوا على رجل و سموه إماما كان ذلك لله رضا فإن خرج عن أمرهم خارج بطعن أو بدعة ردوه إلى ما خرج منه فإن أبى قاتلوه على اتباعه غير سبيل المؤمنين و ولاه الله ما تولى
In a portion of the letter of his to Muawiyah: The same people pledged bay’ah to me who pledged bay’ah to Abu Bakr, ‘Umar, and ‘Uthman upon the same thing they pledged bay’ah at their hands. Hence, the one present has no choice and the one absent cannot reject. Shura belongs to the Muhajirin and Ansar. If they unanimously agree on a man and pronounce him the Imam, then this is a sign of Allah’s pleasure. If anyone leaves from their matter due to any criticism or bid’ah, they will return him to the same. If he refuses, they will fight him for following a path other than the path of the Muslims and Allah will make him responsible for the responsibility he has assumed.
It is for this reason that Ibn Abi al Hadid, despite his profound prejudice against the Sahabah radiya Llahu ‘anhum, has commented on this text in Sharh al Nahj:
و اعلم أن هذا الفصل دال بصريحه على كون الاختيار طريقا إلى الإمامة كما يذكره أصحابنا المتكلمون لأنه احتج على معاوية ببيعة أهل الحل و العقد له و لم يراع في ذلك أجماع المسلمين كلهم و قياسه على بيعة أهل الحل و العقد لأبي بكر فإنه ما روعي فيها إجماع المسلمين لأن سعد بن عبادة لم يبايع و لا أحد من أهل بيته و ولده و لأن عليا و بني هاشم و من انضوى إليهم لم يبايعوا في مبدأ الأمر و امتنعوا و لم يتوقف المسلمون في تصحيح إمامة أبي بكر و توفيذ أحكامه على بيعتهم و هذا دليل على صحة الاختيار و كونه طريقا إلى الإمامة و أنه لا يقدح في أمامته عليه السلام امتناع معاوية من البيعة و أهل الشام فأما الإمامية فتحمل هذا الكتاب منه عليه السلام على التقية و تقول إنه ما كان يمكنه أن يصرح لمعاوية في مكتوبه بباطن الحال و يقول له أنا منصوص علي من رسول الله صلى الله عليه و سلم و معهود إلى المسلمين أن أكون خليفة فيهم بلا فصل فيكون في ذلك طعن على الأئمة المتقدمين و تفسد حاله مع الذين بايعوه من أهل المدينة و هذا القول من الإمامية دعوى لو عضدها دليل لوجب أن يقال بها و يصار إليها و لكن لا دليل لهم على ما يذهبون إليه من الأصول التي تسوقهم إلى حمل هذا الكلام على التقية اه
Know well that this segment emphatically proves that choice is one of the paths towards Imamah as our Mutakallimin scholars have mentioned. This is due to the fact that he used as evidence against Muawiyah the bay’ah of the Ahl al Hill wa al ‘Aqd at his hands. He did not consider the consensus of all the Muslims in this. And he made an analogy of the bay’ah of the Ahl al Hill wa al ‘Aqd at the hands of Abu Bakr. Hereto, the consensus of all the Muslims was not considered since Sa’d ibn ‘Ubadah did not give bay’ah nor any of his household members or kids. Moreover, ‘Ali, the Banu Hashim, and those who followed them did not give bay’ah initially and desisted from the same. Nonetheless, the Muslims did not depend on their bay’ah for the correctness of Abu Bakr’s Imamah and enforcing his orders. This is evidence on the properness of choice and it being a path to Imamah. In the same light, Muawiyah and the people of Sham desisting from taking bay’ah does not undermine ‘Ali’s imamah. The Imamiyyah ascribe this letter of his to Taqiyyah and say: He was not able to clearly state the internal condition to Muawiyah in his letter and say to him, ‘I have been unequivocally appointed by Rasulullah salla Llahu ‘alayhi wa sallam and assigned to the Muslims to be an undisputed khalifah among them.’ This will result in disparagement of the early Khalifas’ and his condition with those residents of Madinah who gave him bay’ah will be corrupted. This assertion of the Imamiyyah is a claim which if supported by proof, it would be compulsory to announce and follow. However, they have no proof for what they are claiming from the fundamentals leading them to assign this address to Taqiyyah.
How shocking! What Taqiyyah is there that forces Amir al Mu’minin to make a statement which he deems as kufr according to them, i.e. the correctness of Abu Bakr’s and ‘Umar’s Imamah? This and the like are clear proofs of the falsehood of their claim that he was the Wasi. This belief is one of the core fundamentals of their religion. They believe that copious verses of the Qur’an were revealed to emphasise that ‘Ali radiya Llahu ‘anhu is appointed as khalifah which the Sahabah radiya Llahu ‘anhum concealed; yet at the same time they report from Sayyidina ‘Ali radiya Llahu ‘anhu that he said in favour of Sayyidina ‘Umar radiya Llahu ‘anhu what al Rida has recorded in Nahj al Balaghah:
قال يريد به بعض أصحابه لله بلاء فلان فلقد قوم الأود و داوى العمد و أقام السنة و خلف الفتنة ذهب نقي الثوب قليل العيب أصاب خيرها و سبق شرها أدى إلى الله طاعته و اتقاه بحقه رحل و تركهم في طرق متشعبة
He said regarding one of his friends, “May Allah reward such and such a man who straitened the crooked, cured the disease, abandoned mischief and established the Sunnah. He left this world with a clean slate and little shortcomings. He achieved good and remained safe from its evils. He fulfilled the obedience to Allah and met the demands of piety. He left this world and left people on diverse roads wherein the deviant cannot obtain guidance and the guided cannot attain certainty.”
Ibn Abi al Hadid comments:
و فلان المكنى عنه عمر بن الخطاب و قد وجدت النسخة التي بخط الرضى أبي الحسن جامع نهج البلاغة و تحت فلان عمر حدثني بذلك فخار بن معد الموسوي الأودي الشاعر و سألت عنه النقيب أبا جعفر يحيى بن أبي زيد العلوي فقال لي هو عمر فقلت له أيثني عليه أمير المؤمنين رضي الله عنه هذا الثناء فقال نعم
The so-and-so intended by him is ‘Umar ibn al Khattab. I have a copy with the writing of al Rida Abu al Hassan, the compiler of Nahj al Balaghah with ‘Umar written under so-and-so. Fakhar ibn Ma’d al Musawi al Awadi al Sha’ir informed me of this.
I asked al Naqib Abu Jafar Yahya ibn Abi Zaid al ‘Alawi about it and he told me, “It is ‘Umar.”
I said surprisingly, “Does Amir al Mu’minin praise him in these glowing words?”
“Yes,” he replied.
According to the resolution of al Rida, there is no need not to mention ‘Umar’s name.
More astounding than this is what al Khawarizmi has narrated in al Manaqib from Abu Bashir al Shaybani who says:
لما قتل عثمان اختلف الناس في علي يقولون له نبايعك و معهم طلحة و الزبير و المهاجرون و الأنصار فقال لا حاجة لي في الإمرة انظروا إلى من تختارون أكون معكم قال فاختلفوا إليه أربعين ليلة فأبوا عليه إلا أن يكون يفعل
When ‘Uthman was killed, people disputed regarding ‘Ali.
They said to him, “We will give you bay’ah.”
With them were Talhah, Zubair, the Muhajirin, and the Ansar.
He said, “I have no need for leadership. Find someone you like, I am with you.”
They came and went frequently to him for forty days but he refused. At the end, however, he acceded.
This narration reveals that he refused to assume leadership until people persisted as al Rida has described in Nahj al Balaghah:
قال في وصف بيعته بالخلافة و بسطتم يدي فكففتها و مددتموها فقبضتها ثم تداككتم علي تداك الإبل الهيم على حياضها يوم وردها حتى انقطع النعل و سقط الرداء و وطئ الضعيف
He said describing his bay’ah of Caliphate: You spread your hands but I withheld mine. You stretched yours but I closed mines. Then you crowded me like thirsty camels at a well on the day they come to it until the sandal broke, the shawl fell, and the weak were trampled.
The question now begs an answer: How can he be a Wasi when he is refuses to assume leadership to save himself from it although on that day he was the most superior man by the consensus of the Muslims?
This sufficiently debunks their criticism against Sayyidah Aisha radiya Llahu ‘anha. In fact, it proves her honesty in speech.
إن عليا رضي الله عنه و عنها كان وصيا فقالت متى أوصى إليه و قد كنت مسندته إلى صدري أو قالت حجري فدعا بالطست فلقد انخنث في حجري فما شعرت أنه قد مات فمتى أوصى إليه
When she was asked, “Indeed, ‘Ali radiya Llahu ‘anhu was a Wasi.”
She countered, “When did he appoint him as one? I had supported Rasulullah salla Llahu ‘alayhi wa sallam on my chest—or she said lap. He then called for a dish. He lost movement in my lap while I was totally unaware that he had passed away. So at what stage did he appoint him?”
سألت عبد الله بن أبي أوفي رضي الله عنه أوصى النبي صلى الله عليه و سلم فقال لا فقلت كيف كتب على الناس الوصية أو أمروا بها قال أوصى بكتاب الله
I asked ‘Abdullah ibn Abi Awfa radiya Llahu ‘anhu, “Did Nabi salla Llahu ‘alayhi wa sallam make a bequest?”
He replied in the negative.
I asked, “So how was the bequest made compulsory upon the people or how were they commanded with it?”
He replied, “He bequeathed the Book of Allah.”
What further demolishes their obnoxious belief is that Sayyidah Aisha radiya Llahu ‘anha supported Sayyidina ‘Ali’s radiya Llahu ‘anhu bay’ah and was not in opposition to his Caliphate. One of the evidences of this is that al Ahnaf ibn Qais came to Madinah and found Sayyidina ‘Uthman radiya Llahu ‘anhu sieged. He then met Sayyidina Talhah and Sayyidina Zubair radiya Llahu ‘anhuma and asked them:
ما تأمراني به و ترضيان لي فإني لا أرى هذا الرجل إلا مقتولا فقالا علي ثم قال أي الأحنف أتأمرانني به و ترضيانه لي قالا نعم ثم انطلق حتى إذا أتى مكة جاء الخبر بمقتل عثمان فلقي أم المؤمنين عائشة وكانت وقتذلك بمكة فقال لها من تأمريني أن أبايع قالت عليا قال تأمرينني به و ترضينه لي قالت نعم ثم قال الأحنف فمررت على علي بالمدينة فبايعته ثم رجعت إلى أهل البصرة و لا أرى الأمر إلا قد استقام
“What do you command me and with what are you pleased for me because I divine that this man, i.e. ‘Uthman, will be killed?’
They said, “‘Ali.”
I confirmed, “You command me with him and are pleased with him for me?”
They replied in the affirmative. He then continued for hajj until he reached Makkah where he received the news of ‘Uthman’s murder. He met Sayyidah Aisha Umm al Mu’minin radiya Llahu ‘anhu who was also present.
He asked her, “Who do you instruct me to give bay’ah to?”
She said, “‘Ali.”
I asked, “Do you instruct me with him and are pleased with him for me?”
She replied, “Yes.”
Al Ahnaf says, “Accordingly, I proceeded to ‘Ali in Madinah and pledged bay’ah to him. I then returned to the people of al Basrah and thought that the matter had settled.”
Imam Ibn Hazm emphasises their willing bay’ah to him:
و أما أم المؤمنين و الزبيرو طلحة رضي الله عنهم ومن كان معهم فما أبطلوا قط إمامة علي و لا طعنوا فيها و لا ذكروا فيه جرحة تحط عن الإمامة و لا أحدثوا إمامة أخرى و لا جددوا بيعة لغيره هذا ما لا يقدر أن يدعيه أحد بوجه من الوجوه
Regarding Umm al Mu’minin, Zubair, Talhah radiya Llahu ‘anhum, and those with them, they never falsified ‘Ali’s imamah, nor criticised it, nor mentioned any denigration undermining it, nor invented another bay’ah, nor pledged bay’ah to someone besides him. This is something which no one can ever claim from any angle.
Hafiz Ibn Hajar rahimahu Llah has mentioned the statement of al Muhallab in Fath al Bari:
إن أحدا لم ينقل أن عائشة و من معها نازعوا عليا في الخلافة و لا دعوا إلى أحد منهم ليولوه الخلافة
Not one person has recorded that Aisha and those with her contested ‘Ali regarding Caliphate or demanded that one of them be crowned khalifah.
Hafiz Ibn Kathir rahimahu Llah states:
و أما ما يفتريه كثير من جهلة الشيعة و القصاص الأغبياء أنه أوصى إلى علي بالخلافة فكذب و بهت و افتراء عظيم يلزم منه خطأ كبير من تخوين الصحابة و مما لأتهم بعده على ترك إنفاذ وصيته و إيصالها إلى من أوصى إليه و صرفهم إياها إلى غيره لا لمعنى و لا لسبب و كل مؤمن بالله و رسوله يتحقق أن دين الإسلام هو الحق يعلم بطلان هذا الافتراء لأن الصحابة كانوا خير الخلق بعد الأنبياء و هم خير قرون هذه الأمة التي هي أشرف الأمم بنص القرآن و إجماع السلف و الخلف في الدنيا و الآخرة و لله الحمد
What many ignorant Shia and foolish story-tellers fabricate that he bequeathed Caliphate to ‘Ali, is nothing but a blatant lie, slander, and grave fabrication which translates into the major sin of labelling the Sahabah and those who followed them as disloyal for not fulfilling his bequest, snatching away Caliphate from the one he bequeathed to, and diverting it to someone else without any reason or motive. Every believer in Allah and His Messenger who believes with conviction that Islam is the truth recognises the falsehood of this fabrication because the Sahabah are the best creation after the Prophets and the greatest generation of this ummah—which is the noblest of all nations in this world and the Hereafter by the categorical affirmation of the Qur’an and consensus of the former and latter scholars. And to Allah alone belongs all praise.
Muhammad ibn Jafar al Razzar narrates — from Muhammad ibn ‘Isa from Ishaq ibn Zaid — from ‘Abd al Ghaffar ibn al Qasim — from ‘Abdullah ibn Sharik al ‘Amiri — from Jundub ibn ‘Abdullah al Bajali — from ‘Ali ibn Abi Talib radiya Llahu ‘anhu:
دخلت على رسول الله صلى الله عليه و سلم قبل أن يضرب الحجاب و هو في منزل عائشة فجلست بينه و بينها فقالت يابن أبي طالب ما وجدت مكانا لاستك غير فخذي أمط عني فضرب رسول الله صلى الله عليه و سلم بين كتفيها و قال لها ويلك ما تريد من أمير المؤمنين و سيد الوصيين و قائد الغر المحجلين
I entered upon Rasulullah salla Llahu ‘alayhi wa sallam prior to hijab being made mandatory while he was at the house of Aisha and I sat between them.
She remarked, “O son of Abu Talib! Did you not find any place for your rear besides my thigh? Get away from me.”
Hearing this, Rasulullah salla Llahu ‘alayhi wa sallam hit her between her shoulders and reprimanded her saying, “Woe to you! What do you want from Amir al Mu’minin, chief of the Awsiya’, and leader of the unique?”Back to top
The answer to this allegation is that ‘Abdullah ibn Sharik al ‘Amiri appears in the isnad regarding whose reliability the critics of hadith narrators have differed. However, they are unanimous that he was extreme in his Shi’ism to the extent that al Juzajani labelled him as a kadhab (great liar). The hadith of a person with this reputation is rejected.Back to top
‘Abd al Ghaffar ibn al Qasim is also present in the isnad who is a Rafidi and matruk (suspected of Hadith forgery). He would drink wine until becoming intoxicated. Using him as proof is impermissible.
This is sufficient to absolve us of discussing the rest of the narrators to rebuff the narration.
They report from Sayyidina ‘Ali radiya Llahu ‘anhu:
كنت أنا و رسول الله في المسجد بعد أن صلى الفجر ثم نهض و نهضت معه و كان رسول الله إذا أراد أن يتجه إلى موضع أعلمني بذلك و كان إذا أبطأ في ذلك الموضع صرت إليه لأعرف خبره لأنه لا يتصابر قلبي على فراقه ساعة واحدة فقال لي أنا متجه إلى بيت عائشة فمضى و مضيت إلى بيت فاطمة الزهراء فلم أزل مع الحسن و الحسين فأنا و هي مسروران بهما ثم إني نهضت و سرت إلى باب عائشة فطرقت الباب فقالت من هذا فقلت لها أنا علي فقالت إن النبي راقد فانصرفت ثم قلت النبي راقد و عائشة في الدار فرجعت و طرقت الباب فقالت لي من هذا فقلت لها أنا علي فقالت إن النبي على حاجة فانثنيت مستحييا من دق الباب و وجدت في صدري ما لا أستطيع عليه صبرا فرجعت مسرعا فدققت الباب دقا عنيفا فقالت لي عائشة من هذا فقلت أنا علي فسمعت رسول الله يقول يا عائشة افتحي له الباب ففتحت و دخلت فقال لي اقعد يا أبا الحسن أحدثك بما أنا فيه أو تحدثني بإبطائك عني فقلت يا رسول الله حدثني فإن حديثك أحسن فقال يا أبا الحسن كنت في أمر كتمته من ألم الجوع فلما دخلت بيت عائشة و أطلت القعود ليس عندها شيء تأتي به فمددت يدي و سألت الله القريب المجيب فهبط علي حبيبي جبرئيل و معه هذا الطير و هو أطيب طعام في الجنة فآتيك به يا محمد فحمدت الله عز و جل كثيرا و عرج جبرئيل فرفعت يدي إلى السماء فقلت اللهم يسر عبدا يحبك و يحبني يأكل معي من هذا الطير فمكثت مليا فلم أر أحدا يطرق الباب فرفعت يدي ثم قلت اللهم يسر عبدا يحبك و يحبني و تحبه و أحبه يأكل معي من هذا الطير فسمعت طرق الباب و ارتفاع صوتك فقلت لعائشة أدخلي عليا فدخلت فلم أزل حامدا لله حتى بلغت إلي إذ كنت تحب الله و تحبني و يحبك الله و أحبك فكل يا علي فلما أكلت أنا و النبي الطائر قال لي يا علي حدثني فقلت يا رسول الله لم أزل منذ فارقتك أنا و فاطمة و الحسن و الحسين مسرورين جميعا ثم نهضت أريدك فجئت فطرقت الباب فقالت لي عائشة من هذا فقلت أنا علي فقالت إن النبي راقد فانصرفت فلما أن صرت إلى بعض الطريق الذي سلكته رجعت فقلت النبي راقد و عائشة في الدار لا يكون هذا فجئت فطرقت الباب فقالت لي من هذا فقلت لها أنا علي فقالت إن النبي على حاجة فانصرفت مستحييا فلما انتهيت إلى الموضع الذي رجعت منه أول مرة وجدت في قلبي ما لا أستطيع عليه صبرا و قلت النبي على حاجة و عائشة في الدار فرجعت فدققت الباب الدق الذي سمعته فسمعتك يا رسول الله و أنت تقول لها أدخلي عليا فقال النبي أبى الله إلا أن يكون الأمر هكذا يا حميراء ما حملك على هذا قالت يا رسول الله اشتهيت أن يكون أبي يأكل من هذا الطير فقال لها ما هو بأول ضغن بينك و بين علي و قد وقفت على ما في قلبك لعلي
Rasulullah salla Llahu ‘alayhi wa sallam and I were in the Masjid after performing Salat al Fajr. He then got up and I got up with him. When Rasulullah salla Llahu ‘alayhi wa sallam intended to go somewhere, he would inform me of it. If he happened not to come to that place, I would go to him to find out his well-being since my heart could not rest being separated from him for even a moment.
He said to me, “I am going to Aisha’s home.”
He then proceeded and I proceeded to the home of Fatimah al Zahra’. I continued playing with Hassan and Hussain and she and I were joyful with them. Thereafter, I got up and came to Aisha’s door and knocked on it.
She asked, “Who is it?”
“I am ‘Ali,” I replied.
She said, “Nabi salla Llahu ‘alayhi wa sallam is resting.”
I thus turned back and said (to myself), “Nabi salla Llahu ‘alayhi wa sallam is resting and Aisha is in the house!”
I returned and knocked on the door.
She asked, “Who is it?”
“I am ‘Ali,” I replied.
She said, “Nabi salla Llahu ‘alayhi wa sallam is busy.”
I turned away out of shame from knocking the door again. However, I found in my heart a pressing need which I could not contain. I thus returned in haste and knocked hard on the door.
She asked me, “Who is it?”
“I am ‘Ali,” I replied.
I heard Rasulullah salla Llahu ‘alayhi wa sallam saying, “O Aisha! Open the door for him.”
Accordingly, she opened the door and I entered.
He said to me, “Have a seat, O Abu al Hassan. Either I will tell you what I was busy with or you will inform me why you were so late?”
“O Messenger of Allah,” I replied, “Tell me for your hadith is better.”
He said, “O Abu al Hassan. I was busy with some work which I concealed due to the pain of starvation. I entered Aisha’s home and sat for a long time, but she had nothing to present to me. I thus spread my hands and begged Allah, the Close and Answerer. Consequently, my beloved Jibril descended with a bird. He then placed his finger on the bird in front of him and said, ‘Certainly, Allah, the Mighty and Majestic, instructed me to take this bird which is the most delicious food in Jannat and bring it to you, O Muhammad.’ I praised Allah the Mighty and Majestic profusely. Jibril then ascended. I thereafter lifted my hands to the sky and prayed, ‘O Allah! Bring me a slave who loves You and loves me to eat this bird with me.’ I waited for a while but did not see anyone knocking on the door. I thus raised my hands and praised, ‘O Allah! Bring me a slave who loves You and loves me, and You and I love him, to eat this bird with me.’ I then heard a knock on the door and you raising your voice. Therefore, I told Aisha to let you in. Accordingly, you entered and I continued praising Allah and until you reached me since you love Allah and you love me and Allah and I love you. So eat O ‘Ali.”
After Rasulullah salla Llahu ‘alayhi wa sallam and myself ate the bird, he told me, “O Ali! Tell me (where were you).”
I said, “O Messenger of Allah! From the time I left you, Fatimah, Hassan, Hussain, and I were content. I then got up to come to you. I came and knocked on the door. Aisha asked, ‘Who is it?’ ‘I am ‘Ali,’ I replied. She said, ‘Nabi salla Llahu ‘alayhi wa sallam is resting.’ I thus turned back. I had hardly gone far when I returned and said, ‘Nabi salla Llahu ‘alayhi wa sallam is resting and Aisha is in the house! This cannot be.’ So I knocked on the door. She asked me, ‘Who is it?’ ‘I am ‘Ali,’ I replied. She said, ‘Nabi salla Llahu ‘alayhi wa sallam is busy.’ I turned away out of shame. When I reached the place I had reached the first time, I found in my heart a pressing need which I could not contain and said, ‘Nabi salla Llahu ‘alayhi wa sallam is busy and Aisha is in the house?’ So I returned and knocked on the door as you heard. I then heard you instructing her, ‘Allow ‘Ali to enter.’”
Nabi salla Llahu ‘alayhi wa sallam remarked, “Allah refused except that the situation should turn out so. O Humaira’! What made you act in this way?”
She said, “O Messenger of Allah! I desired that my father eats from this bird.”
He said to her, “This is not the first detestation between you and ‘Ali. I recognise what you harbour in your heart for ‘Ali.”
The answer to this incident is that it is nothing more than a fabrication. Generally, it is reported that the one to prevent Sayyidina ‘Ali radiya Llahu ‘anhu from entering was Sayyidina Anas radiya Llahu ‘anhu and not Aisha radiya Llahu ‘anha due to his desire that a man from the Ansar should enter. This is recorded in Shia books. Nonetheless, the hadith of Sayyidina Anas radiya Llahu ‘anhu is also untrue. Al Khalili states:
و ما روى حديث الطير ثقة رواه الضعفاء مثل إسماعيل ابن سلمان الأزرق و أشباهه و يرده جميع أئمة الحديث
Not one reliable person has narrated the hadith of the bird. Du’afa’ (weak narrators) like Ismail ibn Salman al Azraq and the like have narrated it. All the scholars of hadith reject it.
Additionally, this hadith contradicts the belief of the Rawafid who claim that Rasulullah salla Llahu ‘alayhi wa sallam knew that Sayyidina ‘Ali radiya Llahu ‘anhu was the most beloved creation in Allah’s subhanahu wa ta ‘ala sight and consequently appointed him as his khalifah after his demise. To the contrary, this hadith shows that he was not aware of the most beloved creation in Allah’s subhanahu wa ta ‘ala sight.
Similarly it can be said: either Rasulullah salla Llahu ‘alayhi wa sallam knew that Sayyidina ‘Ali radiya Llahu ‘anhu was the most beloved creation in Allah’s subhanahu wa ta ‘ala sight or he never knew. If he knew this, he could have sent someone to look for the latter just as he would look for other Sahabah radiya Llahu ‘anhum or he could have supplicated, “O Allah! Bring ‘Ali to me for he is the most beloved creation to You.” What was the need to leave it ambiguous in the du’a’? Had he named Sayyidina ‘Ali then Anas radiya Llahu ‘anhu would be relieved of having deceptive hopes and would not have shut the door on the former’s face. On the other hand, if Rasulullah salla Llahu ‘alayhi wa sallam had no knowledge of this, then their claim that he did is falsified.
Moreover, he says, “The most beloved creation to You and me.” How is it possible that he does not know whom he loves the most?
Finally, there are many authentic ahadith in the Sihah upon whose authenticity the muhaddithin have consensus and there is talaqqi bi al qabul (agreement on its acceptance). The above is in polarity to all these. So what worth does this fabrication and forgery which they have not authenticated have in front of the numerous Sahih Ahadith?
Al Bayadi of the Shia states:
أن فاطمة لما زفت إلى علي عليه السلام قالت نسوة الأنصار أبوها سيد الناس فقال النبي صلى الله عليه و سلم قلن و بعلها ذو الشدة و البأس فلم يذكرن عليا فقال في ذلك فقلن منعتنا عائشة فقال ما تدع عائشة عداوتنا أهل البيت
When Fatimah was taken to ‘Ali radiya Llahu ‘anhu on their wedding night, the women of the Ansar said, “Her father is the leader of mankind.”
Nabi salla Llahu ‘alayhi wa sallam said, “Say: her husband is powerful and fearsome.”
But they did not mention ‘Ali. So he asked them about it to which they replied, “Aisha forbade us.”
These are among a number of fabricated narrations which al Bayadi has stained his book with.
 Al Kafi vol. 1 pg. 300, 302; al Wafi of al Fayd al Kashani vol. 2 pg. 340; Bihar al Anwar vol. 44 pg. 142–144, vol. 17 pg. 31; Sharh Usul al Kafi of al Mazandarani vol. 6 pg. 158; Madinat al Ma’ajiz of Hashim al Bahrani vol. 3 pg. 340; Anwar al Bahiyyah of ‘Abbas al Qummi pg. 92; Jami’ Ahadith al Shia of al Barujardi vol. 3 pg. 397, 398; Mawaqif al Shia of al Mayanji vol. 1 pg. 374, 375; Tafsir Nur al Thaqalayn of al Huwayzi vol. 4 pg. 296; I’lam al Wara bi A’lam al Huda of al Tabarsi vol. 1 pg. 414; Jawahir al Tarikh of ‘Ali al Kurani al ‘Amili vol. 3 pg. 238.
 Sharh Usul al Kafi vol. 6 pg. 158.
 Al Sa’iqah fi Nasf Abatil wa Iftiraʾat al Shia pg. 143, 144.
 Al Isti’ab of Ibn ‘Abd al Barr vol. 1 pg. 376.
 Al Sa’iqah fi Nasf Abatil wa Iftiraʾat al Shia pg. 141.
 Kashf al Ghummah of al Arbali vol. 1 pg. 368.
 Al Saqifah of Sulaim ibn Qais pg. 81; al Ihtijaj pg. 81, 82; Sharh Nahj al Balaghah of Ibn Abi al Hadid vol. 6 pg. 13; Manar al Huda of ‘Ali al Bahrani pg. 200; al Burhan of al Bahrani vol. 3 pg. 42; Ilzam al Nasib of al Ha’iri vol. 2 pg. 269; Sirat al A’immah al Ithna ‘Ashar of Hashim Ma’roof al Hussaini vol. 1 pg. 124 – 126.
 Al Sa’iqah fi Nasf Abatil wa Iftiraʾat al Shia pg. 144.
 ‘Ali ibn al Hussain ibn Muhammad, Abu al Farj al Asbahani. He was born in 284 A.H. He was a celebrated master of literature and a distinguished author. He was an historian, genealogist and poet. He displayed Shi’ism. He was one of the confidants of al Wazir al Muhallabi. Al Aghani and Jamharat al Nasab are some of his books. He died in 356 A.H. (Tarikh al Islam vol. 26 pg. 144; al Nujum al Zahirah vol. 4 pg. 15).
 Maqatil al Talibiyin of Abu al Farj al Asbahani vol. 1 pg. 82.
 Sharh Nahj al Balaghah vol. 16 pg. 51
 Ansab al Ashraf of al Baladhuri vol. 3 pg. 62.
 Tarikh Dimashq vol. 13 pg. 288.
 Ahadith Umm al Mu’minin Aisha of Murtada al ‘Askari vol. 1 pg. 270
 Al Tabaqat al Kubra vol. 8 pg. 73
 ‘Abdullah ibn ‘Adi ibn ‘Abdullah, Abu Ahmed al Jurjani. The Imam, Hafiz, critic, and explorer. He was born in 277 A.H. He is one of the ‘Ulama’ of al jarh wa al ta’dil. Among his works are: al Kamil fi Ma’rifat al Du’afa’ wa al Matrukin a comprehensive book in its field and al Intisar. He passed away in 365 A.H. (Siyar A’lam al Nubala’ vol. 16 pg. 154; Shadharat al Dhahab of Ibn al ‘Imad vol. 3 pg. 51)
 Tahdhib al Tahdhib vol. 9 pg. 324
 They mean by words that Sayyidina ‘Ali radiya Llahu ‘anhu was—according to their belief—an executor over our mother Sayyidah Aisha radiya Llahu ‘anha and had the right to divorce her from Rasulullah salla Llahu ‘alayhi wa sallam and remove her from the Ummahat al Mu’minin. Surprising indeed is that this itself is a rebuttal against them since it is not reported that he acted so.
 Al Idah pg. 125.
 His biography in Tahdhib al Tahdhib vol. 5 pg. 265.
 Article: Aisha Umm al Mu’minin of Hani ‘Iwadayn (unpublished).
 Al Khisal of al Saduq pg. 404, 405; Bihar al Anwar vol. 16 pg. 3
 He is called Yasar Yahya ‘Abdullah al Habib. A malicious Rafidi. He was born in the year 1979 in Kuwait. The Kuwait authority gave orders for his imprisonment for swearing the Sahabah radiya Llahu ‘anhum. Judgement was passed against him in May 2004 of a ten year sentence in jail. He only completed 3 months in jail and was then set free and allowed to leave the country to Iraq, and then to Iran. Finally, he travelled to Britain where he was given amnesty. He established a ceremony there on the day of the demise of Sayyidah Aisha radiya Llahu ‘anha.
 YouTube: tape of celebration of Aisha entering the fire.
 See https://mahajjah.com/baseless-fabrications-against-sayyidah-aisha-introduction/
 Mustadrakat ‘Ilm Rijal al Hadith vol. 5 pg. 55.
 Al Mufid min Mujam Rijal al Hadith of Muhammad al Jawahiri pg. 714.
 Mashayikh al Thiqat of Ghulam Rida ‘Irfaniyan pg. 92.
 A contemporary Shia.
 Sharh Nahj al Balaghah pg. 976 – 979.
 Aisha Umm al Mu’minin of Hani ‘Iwadayn.
 Bihar al Anwar vol. 28 pt. 2 pg. 97.
 Muhammad ibn ‘Ali ibn Abi Talib, Abu al Qasim al Qurashi al Hashimi. He was born in the Caliphate of Sayyidina Abu Bakr radiya Llahu ‘anhu and it is said in the Caliphate of Sayyidina ‘Umar radiya Llahu ‘anhu. One of the high-ranking of his household members. He possessed much knowledge and piety. He has reported the most ahadith from Sayyidina ‘Ali radiya Llahu ‘anhu. He was very extremely strong and held the banner of his father on the Day of Siffin. He passed away in 73 A.H. (Siyar A’lam al Nubala’ vol. 4 pg. 110; Tahdhib al Tahdhib vol. 5 pg. 227)
 Sahih al Bukhari Hadith: 3671.
 ‘Abdullah ibn al Imam Ahmed ibn Hambal, Abu ‘Abd al Rahman al Shaybani. The Imam, Hafiz, critic and Muhaddith of Baghdad. He was born in 213 A.H. He reports a considerable amount from his father, some of which are the entire al Musnad and al Zuhd. He has copious narrations besides them. He passed away in 290 A.H. (Siyar A’lam al Nubala’ vol. 13 pg. 516; Tahdhib al Tahdhib vol. 3 pg. 95).
 Ibn Manzur says, “In the sihah, kahl with reference to men are those who passed age 30.” Ibn al Athir says, “Al Kahl in regards to men are those who have passed 30 years upto 40.” It is said: al kahl here refers to mature and understanding, i.e. Allah will enter the inmates of Jannat into Jannat while they are mature and understanding. (al Nihayah vol. 4 pg. 213; Lisan al ‘Arab vol. 11 pg. 600).
 Al Musnad of ‘Abdullah ibn Ahmed vol. 1 pg. 80 Hadith: 602. Ahmed Shakir has declared his isnad sahih in Tahqiq al Musnad vol. 2 pg. 38. Al Albani says in Silsilat al Ahadith al Sahihah vol. 2 pg. 323, “His sanad is Hassan.”
 Tahdhib al Tahdhib vol. 7 pg. 362.
 Sharh Nahj al Balaghah pg. 1458.
 Sharh Nahj al Balaghah pg. 1224.
 Muwaffaq ibn Ahmed ibn Muhammad al Makki al Asl, Abu al Mu’ayyad. Khatib of Khawarizm, writer, scholar, and poet. He has a complete understanding of literature and fiqh. He had a good command over the Arabic language and possessed deep knowledge. He was born within the year 481 A.H. Al Manaqib is one of his books. He died in Khawarizm in the year 568 A.H. (Inbah al Ruwat of al Qafati vol. 3 pg. 332; Bughyat al Wu’at of al Suyuti vol. 2 pg. 308
 Al Manaqib pg. 178.
 Sharh Nahj al Balaghah pg. 1331.
 Sahih al Bukhari Hadith: 2741; Sahih Muslim Hadith: 1636.
 Sahih al Bukhari Hadith: 2740; Sahih Muslim Hadith: 1634.
 Tarikh al Tabari vol. 3 pg. 34. Ibn Hajar categorised its isnad as sahih in Fath al Bari vol. 13 pg. 38.
 Al Fasl fi al Milal wa al Ahwa’ wa al Nihal of Ibn Hazm vol. 4 pg. 153.
 Al Muhallab ibn Ahmed ibn Usayd ibn Abi Safrah, Abu al Qasim al Andalusi al Maliki. The Faqih and Muhaddith. He is among the men of knowledge, recognition and intelligence. He spread al Bukhari’s book in Spain and assumed the position of judge in al Mariyyah. Some of his works are: Sharh al Bukhari and al Nasih fi Ikhtisar al Bukhari. He passed away in 435 A.H. (Siyar A’lam al Nubala’ vol. 17 pg. 579; Tarikh al Islam of al Dhahabi vol. 29 pg. 422)
 Fath al Bari vol. 13 pg. 56.
 Al Bidayah wa al Nihayah vol. 10 pg. 418.
 Bihar al Anwar vol. 22 pg. 244.
 Taqrib al Tahdhib of Ibn Hajar vol. 1 pg. 501.
 Al Majruhin of Ibn Hibban vol. 2 pg. 143.
 Al Ihtijaj ‘ala Ahl al Lujaj of al Tabarsi vol. 1 pg. 197.
 Al Khalil ibn ‘Abdullah ibn Ahmed, Abu Ya’la al Qazwini. The judge, Hafiz and Imam. He was reliable, a Hafiz of hadith, and cognizant of narrators and defects. High in stature. One of his books is: al Irshad fi Ma’rifat al Muhaddithin. He passed away in 446 A.H. (Siyar A’lam al Nubala’ vol. 17 pg. 666; Shadharat al Dhahab vol. 3 pg. 237)
 Al Irshad of al Khalili vol. 1 pg. 419; al Silsalat al Da’ifah Hadith: 6575.
 Minhaj al Sunnah al Nabawiyyah of Ibn Taymiyyah vol. 7 pg. 374
 Al Sirat al Mustaqim by al Bayadi vol. 3 pg. 166.
 Al Sa’iqah pg. 177.Back to top