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Summary

 

This book is an academic encyclopaedia on Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha. It covers several aspects of her life—her introduction, a list of her virtues and qualities, a journey through the various stages of her life, her relationship with the Nabi salla Llahu ‘alayhi wa sallam and the Ahlul Bayt, the most common fabrications and misconceptions about her [with their refutation], the verdict against one who slanders and insults her, and finally a collection of poems in praise of her.

This synopsis encapsulates the most significant themes of the book coupled with indication to its most important objectives. The original contains comprehensive discussions, evidences and proofs, substantiation of narrations and statements, and referencing of ahadith for one who wants a broader and wider image of Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha.

Why so much attention is focused upon Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha that a separate book be written about her biography and virtues and in her defence?

Since criticism directed towards her is criticism of the Din of Islam, as exclusion of her is rejection of an abundance of injunctions and all those narrations which come through her. It is also criticism of the honour of the Messenger of Allah salla Llahu ‘alayhi wa sallam and denial of Allah—the Mighty and Majestic. Since she holds this significant rank, she has become the target of much criticism. Many who tread the path of the hypocrites have reared their ugly heads and began insulting and levelling nasty allegations against the wife of the Nabi salla Llahu ‘alayhi wa sallam. Their refutation and rebuttal was indispensable, by highlighting her virtues, defending her, and eliminating the misconceptions spread about her. This book was the product of this effort.

The book encompasses seven chapters.

 

Chapter 1: The Life of Umm al Mu’minin Aisha

This chapter comprises of two sections. Section one is an introduction to Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha. Her name and lineage is: Aisha bint Abi Bakr al Siddiq (‘Abdullah) ibn Abi Quhafah (‘Uthman) ibn ‘Amir ibn ‘Amr ibn Ka’b ibn Sa’d ibn Taym ibn Murrah ibn Ka’b ibn Lu’ayy ibn Fihr ibn Malik ibn Kinanah, al Qurashiyyah al Taymiyyah al Makkiyyah then al Madaniyyah.

Her agnomen is Umm ‘Abdullah which was awarded to her by the Nabi salla Llahu ‘alayhi wa sallam to please her. A number of titles have been assigned to her which reveal her distinguished virtue. They are: Umm al Mu’minin (Mother of the Believers), Habibat Rasulillah (The Beloved of Rasulullah salla Llahu ‘alayhi wa sallam), al Mubarra’ah (The Exonerated), al Tayyibah (The Chaste), al Siddiqah (The Truthful), al Humaira’ (fair in complexion with redness), and al Muwaffaqah (The Inspired). The Nabi salla Llahu ‘alayhi wa sallam would fondly address her as: O ‘A’ish, O daughter of al Siddiq, and O daughter of Abu Bakr.

Her family: Her father is the khalifah of the Messenger of Allah salla Llahu ‘alayhi wa sallam, Sayyidina Abu Bakr al Siddiq radiya Llahu ‘anhu and her mother is Sayyidah Umm Ruman radiya Llahu ‘anha—one of the early Muslim women. Her siblings are: ‘Abdur Rahman—her full brother—’Abdullah, Asma’, Muhammad, and Umm Kulthum—her agnate siblings.  Her paternal aunts are: Umm ‘Amir, Quraybah, and Umm Farwah; all are Sahabiyyat. Her freed slaves are: Barirah, Sa’ibah, Murjanah, Abu Yunus, and Dhakwan.

Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha was born in Makkah, approximately four to five years after Nubuwwah. She was born in the Islamic Era and never witnessed the Period of Ignorance. She was born to Muslim parents who were forerunners in the faith, supporters of his invitation.

The Nabi salla Llahu ‘alayhi wa sallam married Sayyidah Aisha radiya Llahu ‘anha before hijrah when she was six years of age and consummated the marriage in Shawwal after the hijrah, when she was nine. The angel had brought her image to him in his dream for three nights informing him that she is his wife. Sayyidah Aisha radiya Llahu ‘anha lived in the company of the Nabi salla Llahu ‘alayhi wa sallam for eight years and five months. He passed away when she was eighteen years old.

She lived in the home of the Nabi salla Llahu ‘alayhi wa sallam, in a small room, devoid of objects of luxury, in ruggedness—taking into consideration the lack of furniture in the home and the food on which she survived. Two months would pass by, and a fire would not be lit in the home of the Messenger of Allah salla Llahu ‘alayhi wa sallam. They would survive only on dates and water. This did not prevent her from being particular about her appearance, clothing, and beauty in the presence of the Messenger of Allah salla Llahu ‘alayhi wa sallam. She served him, considered his rights, looked after his comfort, concealed his secrets, understood his glances, defended him, and felt possessive jealousy over him.

Sayyidah Aisha radiya Llahu ‘anha enjoyed a lofty position in the sight of the Nabi salla Llahu ‘alayhi wa sallam; she was the most beloved to him. He would manifest his love for her, consider her young age, delight her, fill her heart with happiness and joy, and listen to her speak. He clutched onto her love until he parted from the world. The Companions of the Nabi salla Llahu ‘alayhi wa sallam recognised this intense love—just as his wives were aware of this additional love—and would accordingly wait for her day to present their gifts to the Nabi salla Llahu ‘alayhi wa sallam.

This love story continued until the time for him to leave this world arrived. After his sickness began, he sought permission from his wives to be nursed in Sayyidah Aisha’s radiya Llahu ‘anha home, owing to his intense love for her and so that she may memorise and retain all of his utterances and actions during his final days. This came after her perfect intelligence, strong memory, quick understanding, and lively mind became manifest. The Messenger of Allah salla Llahu ‘alayhi wa sallam passed away in Sayyidah Aisha’s radiya Llahu ‘anha home, on her day, while resting on her chest, after her saliva had mixed with his.

After the demise of the Nabi salla Llahu ‘alayhi wa sallam and the Muslims’ agreement upon the caliphate of Sayyidina Abu Bakr radiya Llahu ‘anhu, Sayyidah Aisha radiya Llahu ‘anha remained confined to her room. Her academic role had not yet become evident at this stage, due to the enormity of the calamity of the demise of the Nabi salla Llahu ‘alayhi wa sallam, coupled with the engagement of the Muslims in the Wars of Apostasy. Nevertheless, Sayyidina Abu Bakr radiya Llahu ‘anhu would consult her in Shar’i matters obscure to him. Likewise, the wives of the Nabi salla Llahu ‘alayhi wa sallam consulted her. Add to this her engagement in answering the general masses’ questions. Sayyidina Abu Bakr radiya Llahu ‘anhu passed away after bequeathing that he be buried at the side of the Nabi salla Llahu ‘alayhi wa sallam.

The lofty academic position of Sayyidah Aisha radiya Llahu ‘anhu began to become visible in the reign of Sayyidina ‘Umar radiya Llahu ‘anhu. Whenever Sayyidina ‘Umar would face a problematic matter, especially private and personal matters, he would enquire from Sayyidah Aisha radiya Llahu ‘anha. He had great concern for the Ummahat al Mu’minin and would check on them regularly. Sayyidah Aisha radiya Llahu ‘anha enjoyed additional attention. He added to her stipend from the Bayt al Mal, over and above what he gave the Ummahat al Mu’minin, offering his reason, “She is the beloved of the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

Sayyidah Aisha radiya Llahu ‘anha revered and respected Sayyidina ‘Umar radiya Llahu ‘anhu. She reports numerous ahadith from the Nabi salla Llahu ‘alayhi wa sallam on his virtues and merits. After Sayyidina ‘Umar radiya Llahu ‘anhu was stabbed, he sought her permission to be buried in her room at the side of the Nabi salla Llahu ‘alayhi wa sallam and Sayyidina Abu Bakr radiya Llahu ‘anhu and she awarded him this privilege, favouring him over herself.

The Islamic State expanded considerably during the reign of Sayyidina ‘Uthman radiya Llahu ‘anhu and many cities were conquered. The need for Umm al Mu’minin’s knowledge and understanding increased.

Sayyidina ‘Uthman radiya Llahu ‘anhu was not less concerned of the Ummahat al Mu’minin radiya Llahu ‘anhunna and their affairs than Sayyidina ‘Umar radiya Llahu ‘anhu. He recognised the value of the Ummahat al Mu’minin, including Sayyidah Aisha radiya Llahu ‘anha. Likewise, Sayyidah Aisha radiya Llahu ‘anha was the most knowledgeable of the virtues of Sayyidina ‘Uthman radiya Llahu ‘anha. She has singlehandedly narrated numerous ahadith on his virtues. Their harmonious relationship and mutual reverence was sustained until Sayyidina ‘Uthman radiya Llahu ‘anhu was unjustly martyred. She was the first to seek vengeance from his killers and those who instigated his murder.

During the reign of Sayyidina ‘Ali radiya Llahu ‘anhu—who had assumed caliphate after the murder of Sayyidina ‘Uthman radiya Llahu ‘anhu—the relationship between Sayyidah Aisha and Amir al Mu’minin Sayyidah ‘Ali radiya Llahu ‘anhuma was pleasant, built on love and honour. Each of them recognised the other’s high status and worth. Sayyidah Aisha radiya Llahu ‘anha recognised Sayyidina ‘Ali radiya Llahu ‘anhu as the most deserving of caliphate after Sayyidina ‘Uthman radiya Llahu ‘anhu. Nonetheless, there was a difference of opinion between them regarding the killers of Sayyidina ‘Uthman radiya Llahu ‘anhu.

Then came the caliphate of Sayyidina Muawiyah radiya Llahu ‘anhu. Nothing transpired before him assuming the caliphate which would spoil their relationship. Besides, Sayyidina Muawiyah had great reverence for Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha and was very keen on strengthening his relationship with her, especially after taking over the reins of the caliphate. Few incidents had taken place, during this period, which sought to spoil their relationship. Despite this, Sayyidina Muawiyah radiya Llahu ‘anhu was devoted to make her happy and would send letters to her on a regular basis seeking advice, and she would advise him.

Sayyidina Muawiyah’s radiya Llahu ‘anhu rule extended over 20 years of which Sayyidah Aisha radiya Llahu ‘anha lived 18 years. She passed away two years before the end of his reign in the year 58 A.H. or so. She was buried in al Baqi’, and the residents of Madinah mourned bitterly over her.

 

Chapter 2: Aisha’s Qualities, Academic Position, and Persuasive Invitation

This chapter consists of three sections. Section one deals with her qualities, external and internal. As for her external features, she was a beautiful woman, fair in complexion with a tinge of redness, and above average in stature. As for her internal qualities, it comes with no surprise that Sayyidah Aisha radiya Llahu ‘anha be cultured with the most salient character. After all, she obtained her nurturing in the home of Nubuwwah. The guidance and direction of the Nabi salla Llahu ‘alayhi wa sallam played a major role in moulding her character and refining her demeanour. Add to this, her emulation of the Nabi salla Llahu ‘alayhi wa sallam and close inspection of his movements and actions.

Sayyidah Aisha radiya Llahu ‘anha worshipped excessively, was constant in Tahajjud, stood in prayer at night, was punctual with optional forms of worship, and was enthusiastic not to miss the obligation of Hajj. Among the many salient traits she possessed were: benevolence and generosity; she spent in charity munificently. Some of her qualities are: asceticism, abstention, submission, obedience, and a soft heart. Add to this, she was a brave warrior, passionate about uniting people, modest and bashful, she enjoined good, forbade evil, was just to herself, honest to her opposition, she disliked being praised, and was extremely humble. These are just some of the amazing qualities she possessed.

Section two deals with her academic competence. The scholars have repeatedly praised her knowledge and understanding. The Companions of the Nabi salla Llahu ‘alayhi wa sallam would enquire from her about issues of knowledge unclear and obscure to them. Undoubtedly, some of the reasons behind this lofty academic position which Umm al Mu’minin assumed was her striking intelligence, powerful retention, marriage to the Nabi salla Llahu ‘alayhi wa sallam at an early age, the abundance of revelation in her room, and her enquiring tongue.

She followed an academic methodology with manifest characteristics; some of which are: verification of rulings by what appears in the Qur’an and Sunnah, refraining from speaking without knowledge, relying on collecting proofs, understanding the objectives of the Shari’ah, proficiency in Arabic linguistics, and a sound and deep understanding of Shar’i texts. Her acquaintance of the decorum to be observed when there exists disagreement and her distinctive methodology of teaching only add to her magnificence.

Sayyidah Aisha radiya Llahu ‘anha excelled in a number of Shar’i and non-Shar’i sciences, inter alia, ‘aqidah, Qur’an, and Qur’anic sciences. She had a distinct method of commentary of the Qur’an. She would interpret the Qur’an with the Qur’an, with the Sunnah, take cues from the reasons behind revelation, and interpret words based on the Arabic language—as she had command over the language and awareness of Arabic literature, poetry and prose. She had extensive knowledge of the Prophetic Sunnah due to her proximity to the Nabi salla Llahu ‘alayhi wa sallam, listening directly from him, observing his states and actions, and seeking clarity on things unclear to her. Her narrations from the Messenger salla Llahu ‘alayhi wa sallam have reached 2210 ahadith. As a result, she is reckoned among the prolific transmitters of ahadith from the Nabi salla Llahu ‘alayhi wa sallam.

Likewise, Sayyidah Aisha radiya Llahu ‘anha had extensive knowledge of fiqh and undertook the task of passing verdicts. She was among the best jurists and most knowledgeable among the Sahabah radiya Llahu ‘anhum. She was acquainted with history, the significant events of the Arabs, and the biography of the Messenger salla Llahu ‘alayhi wa sallam. She assumes a lofty pedestal of proficiency in language and poetry, coupled with her eloquent tongue and rhetoric. The sciences of medicine and treatments are included in her library.

Owing to her extensive knowledge and proficiency in various sciences, she corrected a number of senior scholars among the Sahabah radiya Llahu ‘anhum in several rulings.

Section three has been dedicated to discuss Sayyidina Aisha’s radiya Llahu ‘anha influence in inviting towards Allah in the Madinian Period, the era of the Rightly Guided Khalifas, and the first leg of the Umawi Reign. In her invitation towards Allah, she observed the methodology of wisdom and good instruction and rose to be an exemplary leader for the Muslims.

 

Chapter 3: The Excellences of Aisha and Comparing her with the Nobles of the Household of Nubuwwah and her Father

Her virtues are listed in section one of this chapter. Some of these virtues are equally shared by her and the Ummahat al Mu’minin while others and exclusively hers. The virtues shared by her and the Ummahat al Mu’minin are: they are the most exalted women of the entire universe unrestrictedly, they are the spouses of the cream of humankind Muhammad salla Llahu ‘alayhi wa sallam, they are the Mothers of the believers by the clear text of the Qur’an: and his wives are [in the position of] their mothers, they are the partners of the Nabi salla Llahu ‘alayhi wa sallam in the world and the Hereafter, they chose Allah, His Messenger, and the Abode of the Hereafter over the world and its adornments, they are purified from the impurity of shirk, immoral actions, and wicked character, their rewards for obedience and virtuous deeds are multiplied, etc.

Her exclusive excellences are abundant, some of which are listed hereunder:

1. The Messenger of Allah salla Llahu ‘alayhi wa sallam declared: The superiority of Aisha over other women is as the superiority of tharid over other foods.
2. She was the most beloved person to the Nabi salla Llahu ‘alayhi wa sallam. When he was asked, “Who is the most beloved person to you?” “Aisha,” was his instantaneous reply.
3. The Nabi salla Llahu ‘alayhi wa sallam married no virgin besides her.
4. The angel came with her image on a piece of silk to the Messenger of Allah salla Llahu ‘alayhi wa sallam. Her marriage was decided by Allah subhanahu wa ta ‘ala.
5. The Messenger of Allah salla Llahu ‘alayhi wa sallam desired to be nursed in her home together with his demise in her home, on her day, laying on her chest, after his saliva had mixed with hers in the last moment of his worldly life, and his burial in her home.
6. Revelation would not descend upon the Messenger of Allah salla Llahu ‘alayhi wa sallam while he was under the sheet of any of his wives besides her.
7. Sayyidina Jibril ‘alayh al Salam conveyed greetings with the Messenger of Allah salla Llahu ‘alayhi wa sallam to her.
8. She enjoyed two days and nights in the distribution, to the exclusion of all the other Ummahat al Mu’minin.
9. She was from the most knowledgeable and understanding women of this Ummah. No woman has transmitted more ahadith from the Messenger of Allah salla Llahu ‘alayhi wa sallam than her.
10. The Nabi salla Llahu ‘alayhi wa sallam supplicated in favour of Sayyidah Aisha radiya Llahu ‘anha for the forgiveness of her former and future sins.

And the list goes on.

Favourable words have continuously been spoken about her from the entire Ummah, from the Sahabah up until this very day, and this will continue until the Final Hour; with the exception of the Shia Rawafid who have withdrawn from the Consensus of the Ummah.

Section two deals with comparing Sayyidah Aisha and the nobles of the household of Nubuwwah as well as her and her father.

Is Sayyidah Aisha or Sayyidah Khadijah radiya Llahu ‘anhuma superior? Well, the scholars differ in this regard. The accurate approach is detail i.e. Sayyidah Khadijah radiya Llahu ‘anha is superior from the angle of supporting the Messenger salla Llahu ‘alayhi wa sallam, having concrete conviction in him, comforting him, and mothering his children whereas Sayyidah Aisha radiya Llahu ‘anha is superior from the angle of her knowledge and the Ummah benefitting from her.

When comparing Sayyidah Aisha and Sayyidah Fatimah radiya Llahu ‘anhuma, the accurate approach is detail as well. If the nobility of origin and the loftiness of ancestry is meant, then no doubt Sayyidah Fatimah radiya Llahu ‘anha is superior. If superiority in knowledge is intended, then undoubtedly Sayyidah Aisha radiya Llahu ‘anha is more knowledgeable, has benefitted the Ummah more, and is superior from this angle.

When it comes to comparing Sayyidah Aisha and Sayyidina Abu Bakr radiya Llahu ‘anhuma, the ‘Ulama’ are unanimous that Sayyidina Abu Bakr al Siddiq is superior to his daughter Sayyidah Aisha radiya Llahu ‘anhuma.

 

Chapter 4: The harmonious relationship between Umm al Mu’minin Aisha and the Ahlul Bayt

The purest exhibition of brotherhood and love occurred in the era of the Sahabah radiya Llahu ‘anhum. Their relationship with the Ahlul Bayt did not differ even slightly from this fundamental path. From here, we learn of Sayyidah Aisha’s radiya Llahu ‘anha harmonious relationship with the Ahlul Bayt.

Section one discusses the harmonious relationship between Sayyidah Aisha and the Ahlul Bayt radiya Llahu ‘anhum in the books of the Ahlus Sunnah. One is her pleasant relationship with Sayyidina ‘Ali radiya Llahu ‘anhu. Countless proofs have been cited as evidence for this, despite their difference of opinion regarding the issue of the killers of Sayyidina ‘Uthman radiya Llahu ‘anhu and the consequence of this – Sayyidina ‘Ali’s radiya Llahu ‘anhu party and Sayyidah Aisha’s radiya Llahu ‘anha party landing up at the Battle of Jamal. Notwithstanding this, Sayyidina ‘Ali radiya Llahu ‘anhu arranged for her a conveyance, provisions, and baggage. She bid the people farewell and announced, “O my sons, we should not reprove one other. By Allah, what happened between ‘Ali and me, due to my arrival, is nothing more than what happens between a woman and her in-laws. Certainly, he is above my censure and among the elite.” Sayyidina ‘Ali radiya Llahu ‘anhu confirmed, “She has spoken the truth, by Allah! What occurred between her and me was nothing more than this. Indeed, she is the wife of your Nabi salla Llahu ‘alayhi wa sallam in the world and the Hereafter.” He then proceeded with her for a few miles to see her off and bid her farewell. This illustrates the strong bond between Sayyidina ‘Ali and Sayyidah Aisha radiya Llahu ‘anhuma.

Another evidence to this is that she entreated the people to pledge allegiance to and be attached to Sayyidina ‘Ali radiya Llahu ‘anhu after Sayyidina ‘Uthman’s radiya Llahu ‘anhu murder. She would, at times, refer those who ask questions to Sayyidina ‘Ali radiya Llahu ‘anhu.

This section also covers the harmonious relationship between Sayyidah Aisha and Sayyidah Fatimah radiya Llahu ‘anhuma – a relationship of love, compassion, and reverence. Nothing contrary to this is established. Rather, there are many reports which depict the strong bond between Sayyidah Aisha and Sayyidah Fatimah radiya Llahu ‘anhuma. Some of these evidences are Sayyidah Aisha’s praise for Sayyidah Fatimah radiya Llahu ‘anhuma, “I have not seen anyone with more truthful speech than Fatimah, aside from her father.” Sayyidah Aisha radiya Llahu ‘anha is responsible for narrating the ahadith which speak of Sayyidah Fatimah’s radiya Llahu ‘anha resemblance to the Nabi salla Llahu ‘alayhi wa sallam, the manner the Nabi salla Llahu ‘alayhi wa sallam welcomed her, his favouring her over his wives, and his declaration that she is the queen of the women of the universe. Had she harboured enmity for her, Sayyidah Aisha radiya Llahu ‘anha would have concealed all of this. Before his demise, the Nabi salla Llahu ‘alayhi wa sallam whispered to Sayyidah Fatimah radiya Llahu ‘anha a secret and Sayyidah Aisha radiya Llahu ‘anha enquired about this secret after the demise of the Nabi salla Llahu ‘alayhi wa sallam which illustrates the love and closeness between them. When Sayyidah Fatimah radiya Llahu ‘anha would come to the Nabi salla Llahu ‘alayhi wa sallam and find him absent, she would inform Sayyidah Aisha radiya Llahu ‘anha about her need which the latter would convey to the Nabi salla Llahu ‘alayhi wa sallam, proving the former’s reliance in the latter. The Nabi salla Llahu ‘alayhi wa sallam commanded Sayyidah Fatimah radiya Llahu ‘anha to love Sayyidah Aisha radiya Llahu ‘anha, and she would never oppose her father’s command. Add to this the numerous other proofs of their mutual love.

This section covers the harmonious relationship between Sayyidah Aisha radiya Llahu ‘anha and other members of the Ahlul Bayt. Sayyidah Aisha’s radiya Llahu ‘anha narration of hadith al kisa’, which mentions that the Nabi salla Llahu ‘alayhi wa sallam covered Sayyidina Hassan, Sayyidina Hussain, Sayyidah Fatimah, and Sayyidina ‘Ali radiya Llahu ‘anhum under his cloak and recited: Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.^[1]

Likewise, her report on the virtue of Sayyidina Hassan radiya Llahu ‘anhu. ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib was the student of Sayyidah Aisha radiya Llahu ‘anha. There is not a single authentic incident which can prove that Sayyidah Aisha radiya Llahu ‘anha harboured hatred or dislike for any of the Ahlul Bayt.

Section two discusses reports from Shia books on the harmonious relationship between Sayyidah Aisha radiya Llahu ‘anha and the Ahlul Bayt. Some of their books mention their testimony that Sayyidina ‘Ali radiya Llahu ‘anhu protected Sayyidah Aisha radiya Llahu ‘anha, honoured her, and exalted her status, their testimony that Sayyidah Aisha narrates virtues of Sayyidina ‘Ali, Sayyidah Fatimah and the Ahlul Bayt radiya Llahu ‘anhum, their acknowledgement of Sayyidah Aisha’s consenting to Sayyidina Hassan’s radiya Llahu ‘anhu burial in her home, their testimony of Jannat in her favour, documentation of the scholars of the Ahlul Bayt naming their daughters Aisha, the bond between Sayyidah Fatimah and Sayyidah Aisha radiya Llahu ‘anhuma, Sayyidah Fatimah radiya Llahu ‘anha serving food prepared by her to Sayyidah Aisha radiya Llahu ‘anha, etc. All these convincing evidences contained in their books totally refute their claims of the existence of enmity between Sayyidah Aisha radiya Llahu ‘anha and any of the Ahlul Bayt.

 

Chapter 5: Fabrications and Misconceptions about Umm al Mu’minin Sayyidah Aisha and a Response to them

The first section lists the baseless fabrications against Sayyidah Aisha radiya Llahu ‘anha. It is common knowledge that the Rawafid are the worst liars among all the deviated sects. In fact, their creed is based upon falsehood. Some fabrications about her are concerning the Nabi salla Llahu ‘alayhi wa sallam. For example, they claim that she poisoned the Nabi salla Llahu ‘alayhi wa sallam, for which they fabricated and concocted a number of fabrications and distorted the meanings of authentic ahadith to suit their fancies. This claim has been answered in great detail. Sufficient refutation is that this ludicrous claim contains a greater insult to Allah subhanahu wa ta ‘ala and His Messenger salla Llahu ‘alayhi wa sallam than to Aisha radiya Llahu ‘anha. The reason behind this is that no one ever plotted against the Messenger salla Llahu ‘alayhi wa sallam except that Allah subhanahu wa ta ‘ala sent upon him revelation notifying him of the evil plot. When the Jews tried to kill him with poison and when they plotted to kill him by throwing a rock upon him are few examples. All this time, the Messenger of Allah salla Llahu ‘alayhi wa sallam lives with a wife who plots against him. Moreover, he is enthusiastic to be nursed in her home. Furthermore, he passes away while resting on her chest, completely oblivious that she is the culprit conspiring against him. This, itself, is adequate proof that this is one of their fabrications.

They falsely claim that she would fabricate narrations in the name of the Messenger of Allah salla Llahu ‘alayhi wa sallam. They cite fake and rejected reports to support their false claim, which contradicts the mutawatir fact accepted by the Muslims, i.e. the reliability of Sayyidah Aisha radiya Llahu ‘anha. Support for this is that firstly, she is a Sahabiyyah and secondly, she is the wife of the Messenger of Allah salla Llahu ‘alayhi wa sallam. Sayyidah Umm Salamah radiya Llahu ‘anha—despite the protective jealousy that existed between them—testifies to her being truthful. One clear proof of her truthfulness is that she would report ahadith which highlight some of her shortcomings.

There are many other fabrications concerning the Nabi salla Llahu ‘alayhi wa sallam [concocted to indict her].

Some of the fabrications against Sayyidah Aisha radiya Llahu ‘anhu deal with the Ahlul Bayt. Sufficient refutation of this is the harmonious relationship shared by Sayyidah Aisha and the Ahlul Bayt radiya Llahu ‘anhum established above.

There are a host of other fabrications, like their belief that Allah subhanahu wa ta ‘ala presented the example of Sayyidina Nuh’s ‘alayh al Salam wife and Sayyidina Lut’s ‘alayh al Salam wife as an example for Sayyidah Aisha radiya Llahu ‘anha. This is a clear fabrication. It is inconceivable that Allah subhanahu wa ta ‘ala draws the parable of these two women, which is an example for those who disbelieve, and despite this, Rasulullah salla Llahu ‘alayhi wa sallam keeps her in his marriage and does not divorce her. How can praise and glorification of Sayyidah Aisha radiya Llahu ‘anha in the verse: and his wives are [in the position of] their mothers[2] be in harmony with a parable He draws of two disbelieving women? Moreover, Allah subhanahu wa ta ‘ala states: under two servants.[3] Sayyidah Aisha and Sayyidah Hafsah radiya Llahu ‘anhuma were in the wedlock of only the Nabi salla Llahu ‘alayhi wa sallam. It is, thus, learnt that the verse does not apply to her at all.

Another fabrication of theirs is that Sayyidah Aisha radiya Llahu ‘anha hated Sayyidina ‘Uthman radiya Llahu ‘anhu and ordered his killing. They relied on a false report for this fabrication. This false report stands in stark contradiction to the authentically established stance of Sayyidah Aisha radiya Llahu ‘anha; she demanded qisas from the killers of Sayyidina ‘Uthman radiya Llahu ‘anhu. Add to this, she narrated plenty ahadith from the Nabi salla Llahu ‘alayhi wa sallam on his virtues. There are many other fabrications, the falsehood of which is not hidden from any intelligent person.

Section two has been dedicated to tackle misconceptions, where truth is often confused with falsehood and is not crystal clear.

Some misconceptions about Sayyidah Aisha radiya Llahu ‘anha pertain to the Messenger salla Llahu ‘alayhi wa sallam, like their complaint that she would disrespect and illtreat the Messenger of Allah salla Llahu ‘alayhi wa sallam. This is totally rejected. How could the Nabi salla Llahu ‘alayhi wa sallam love a woman with such evil behaviour and character? In actual fact, she was the most beloved wife to him. Remember, the Messenger of Allah salla Llahu ‘alayhi wa sallam loved her on account of her Din and character. This universal answer may be presented to reject all the misconceptions which concern her relationship with the Nabi salla Llahu ‘alayhi wa sallam. There is absolutely no scope for criticism against her in the authentic reports, they have been manipulated by the Shia to cast allegations against her. And of course, there exists a plethora of reports that are not authentic at all.

Similar is their accusation that she exposed the secret of the Messenger salla Llahu ‘alayhi wa sallam. The answer to this is that Sayyidah Hafsah radiya Llahu ‘anha disclosed the secret of the Messenger of Allah salla Llahu ‘alayhi wa sallam, not Sayyidah Aisha radiya Llahu ‘anha. And had she been guilty, she would have been guilty of a sin from which she sought repentance. Infallibility from sins is not a condition for entry into Jannat. A similar answer will be given to their claim that she slapped her face at the demise of the Messenger of Allah salla Llahu ‘alayhi wa sallam. The response to this is that it contradicts the report that no one wailed upon the Messenger of Allah salla Llahu ‘alayhi wa sallam as affirmed by Qais ibn ‘Asim. Nonetheless, if the slapping report is established—then as mentioned above—she acknowledged in the very same hadith that she was young in age which indicates her repentance from this action and her acknowledgement of her error which occurred due to the enormity of the calamity. With this claim, they contradict themselves. How could she smack her face [in mourning] whereas she is the very one who plotted his murder and poisoned him—in their warped understanding? Many other misconceptions of this nature are dealt with.

As regards the misconceptions concerning the Ahlul Bayt, one of them is the Rawafid’s claim that she harboured enmity for Sayyidina ‘Ali radiya Llahu ‘anhu and would not take his name on her tongue. The answer to this is the established harmonious relationship between them—discussed previously. Moreover, the ‘Ulama’ have responded to the hadith cited in this regard—if hypothetically proven—explaining that she did not take his name as she was unsure, because the Nabi salla Llahu ‘alayhi wa sallam would at times take support on Sayyidina Fadl radiya Llahu ‘anhu and sometimes on Sayyidina ‘Ali radiya Llahu ‘anhu. Even if for arguments sake, it is accepted that they had some issue which prevented her from taking his name, they enjoyed a wonderful relationship at the end of their lives, some details of which were mentioned previously. We use this as a response to the misconceptions spread by the Rawafid that Sayyidah Aisha radiya Llahu ‘anha harboured enmity for Sayyidina ‘Ali radiya Llahu ‘anhu, and the many other complaints of the Rawafid.

They claim that she deprived Sayyidah Fatimah radiya Llahu ‘anha of her inheritance. The response is that Sayyidah Aisha radiya Llahu ‘anha did not deprive Sayyidah Fatimah radiya Llahu ‘anha of her inheritance. It was the Nabi salla Llahu ‘alayhi wa sallam himself who pronounced, “We are not inherited from; whatever we leave behind is charity.” Due to this, neither did Sayyidah Aisha radiya Llahu ‘anha nor did any of the wives of the Nabi salla Llahu ‘alayhi wa sallam inherit anything from him. The deprivation was thus not only targeted at Sayyidah Fatimah radiya Llahu ‘anha. To the contrary, it is authentically proven that the wives of the Nabi salla Llahu ‘alayhi wa sallam—after the demise of the Nabi salla Llahu ‘alayhi wa sallam—intended to send Sayyidina ‘Uthman radiya Llahu ‘anhu to Sayyidina Abu Bakr radiya Llahu ‘anhu to claim their inheritance. Hearing of this, Sayyidah Aisha remarked, “Did the Messenger of Allah salla Llahu ‘alayhi wa sallam not say, ‘We are not inherited from; whatever we leave behind is charity’?” Furthermore, when Sayyidina ‘Ali radiya Llahu ‘anhu assumed the caliphate, he did what Sayyidina Abu Bakr radiya Llahu ‘anhu did and did not give Sayyidah Fatimah radiya Llahu ‘anha [i.e. her heirs] anything from the inheritance of the Nabi salla Llahu ‘alayhi wa sallam.

There are other misconceptions which the Rawafid have stirred up against her; there is no room to mention them here. Nonetheless, they are recorded in the original book with a detailed refutation.

A discussion has been dedicated to the misconceptions propagated against Sayyidah Aisha radiya Llahu ‘anha concerning the Battle of Jamal. That discussion has been opened with listing important principles unanimously accepted by the Ahlus Sunnah, like having good thoughts about the Sahabah radiya Llahu ‘anhum, the prohibition of reviling them, abstaining from getting involved in their disputes, and believing that they were not infallible. Thereafter, the Incident of Jamal—which occurred after Sayyidina ‘Uthman’s radiya Llahu ‘anhu murder—has been expounded on. The following aspects were covered: people uniting on the Bay’ah of Sayyidina ‘Ali radiya Llahu ‘anhu, people demanding qisas from his killers, and Sayyidina ‘Ali radiya Llahu ‘anhu requesting patience from them due to the power of the thugs and their mixing with the common folk, hence the necessity to research the matter properly and establish the pillars of the caliphate so that qisas can be meted out. Four months passed after Sayyidina ‘Uthman’s radiya Llahu ‘anhu murder and revenge had not yet been taken from his killers. Due to this, a dispute broke out and the masses demanded vengeance for Sayyidina ‘Uthman radiya Llahu ‘anhu. Sayyidah Aisha radiya Llahu ‘anha set out to unite the two groups and sent a message to Sayyidina ‘Ali radiya Llahu ‘anhu informing him of this. Meanwhile, the killers of Sayyidina ‘Uthman radiya Llahu ‘anhu, who had mixed with the Muslims, conspired and sparked the flames of war between the two parties. A war broke out and a large number of people were killed. Sayyidah Aisha radiya Llahu ‘anha was extremely remorseful for her journey and felt that it would have been more appropriate had she not travelled. She never thought that matters would lead to this unfortunate outcome.

The Rawafid have latched onto some fallacies like their claim that she left to fight Sayyidina ‘Ali radiya Llahu ‘anhu. They rely on false reports for this. Another claim of theirs is that the Nabi salla Llahu ‘alayhi wa sallam told her, “You will fight ‘Ali, and you will be oppressing him.” It is well-known that Sayyidah Aisha radiya Llahu ‘anha only journeyed to create unity, not to fight. There are many other mistaken beliefs that the Rawafid cling on to which have been answered satisfactory in the original book.

Section three tackles the Incident of the Slander, former and future, and the positive outcomes of both. The section begins with recounting the Slander Incident as it appears in Sahih al Bukhari and Sahih Muslim, together with listing several significant points connected to this incident, like when it occurred, who played the greatest role in it, the Messenger’s salla Llahu ‘alayhi wa sallam stance towards this incident, etc. The Nabi salla Llahu ‘alayhi wa sallam remained patient, having conviction in the purity and chastity of his wife. Proof of this is his oath, “By Allah, I know nothing but good about my family.” The stance of the Sahabah radiya Llahu ‘anhu has been discussed as well.

The Slander Incident is an event which needs to be pondered upon deeply. It manifests the virtue of Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha, her sublime character, her nobility and dignity, and the purity of her soul.

If a person just inspects intellectually, without considering her virtues, he will realise her innocence of the slander levelled against her. Firstly, she left with the Messenger of Allah salla Llahu ‘alayhi wa sallam due to her name coming out in the cast, as was the Messenger of Allah’s salla Llahu ‘alayhi wa sallam habit to draw lots between his wives when intending a journey; whoever’s name would come out, would journey with him. She returned [to the army] in broad daylight in the public eye, without hiding under the cover of darkness. Sayyidina Safwan ibn al Mu’attal radiya Llahu ‘anhu did no more than hold the camel’s stirrup she was riding upon. Moreover, his lagging behind was nothing unbelievable. It was his standard duty to be at the rear of the army to check on those lagging behind and to pick up any of the items that had unknowingly fallen. These, coupled with other apparent signs, prove her purity and innocence. Despite this, the Rawafid chose to assault Umm al Mu’minin radiya Llahu ‘anha. And their conspiracies are despicable.

Just as this incident brought to light plenty positive outcomes and beneficial results, the modern Slander Incident, in which Umm al Mu’minin has been accused of that from which Allah exonerated her, brought along many benefits. The reality of the Rawafid was exposed, a clear message was sent to those who call for unity with them, many ‘Ulama’ began exposing the danger of Shi’ism, and many Shia renounced Shi’ism when the reality of Shi’ism became manifest before them. There are many other positive effects of this incident.

 

Chapter 6: The Verdict on Slandering or Reviling Umm al Mu’minin Aisha

Scores of scholars have documented consensus upon the kufr of one who slanders Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha of that from which Allah exonerated her; the likes of Qadi Abu Ya’la, Ibn al Qayyim, Ibn Kathir, al Hajjawi, and others. Furthermore, an abundance of verdicts of scholars who determine the kufr of one who slanders her of that from which Allah exonerated her as well as the decree of his execution have been quoted. With regards to one who reviles her with anything besides that from which Allah exonerated her, the ‘Ulama’ are unanimous on the prohibition of reviling the Sahabah radiya Llahu ‘anhum—among whom are the Ummahat al Mu’minin—and have determined this a major sin. Nonetheless, there does exist a difference of opinion on whether one who accuses Umm al Mu’minin with anything besides that from which Allah exonerated her will be excommunicated or not.

 

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[1] Surah al Ahzab: 33

[2] Surah al Ahzab: 6.

[3] Surah al Tahrim: 10.