“Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honourable.” (Qur’an 24:26)
If our brothers from among the Shi’a Muslims believe that the Blessed Prophet Muhammed (saw) was infallible in every way, this should also include his choice of wives. Rather or not the Blessed Messenger (saw) chose Aisha (r.a) as his wife or Allah (swt) chose her as his wife.
“Concerning verse 24:26 (Vile women are for vile men and vile men are for vile women. Good women are for good men and good men are for good women…) Majmaʿ al-bayān says: There are a few interpretations proposed for this verse…The third meaning is: “The vile among women belong to the vile among men, and the vile among men belong to the vile among women.” This is narrated from Abū Muslim and al-Jubbāʾī. It is also narrated from Imams al-Bāqir and al-Ṣādiq…”
Source: (Tafsir Al Mizan)
The Shi’a in their frustration that Allah (swt) has cleared Aisha (r.a) of false accusations and honored her decided that they would fabricate their own vicious story. In doing so they became people who hold lightly that they will indeed meet Allah (swt) and that Allah (swt) is severe in taking to account.
In their fabrication of hadith rather than Aisha (r.a) becoming the victim of a vicious rumor, she becomes someone who spreads a vicious rumor.
Yet it can be seen that these fabricators are not very clever at all. By creating this story what they are in effect doing is saying that any rumors regarding the chastity of Aisha (r.a) are false. There is no basis for them. If so on what grounds?
“According to Shia narrations, this was revealed about Māriyah al-Qibṭiyyah, who was accused [of indecency] by Aisha. Then it narrates from Zurārah: I heard Imam al-Bāqir say: The Messenger of Allah was extremely bereaved upon the death of his son Ibrāhim [from Māriyah]. Aisha told him, “Why are you so upset for him? He was the son of Jarīḥ.” Thus the Messenger of Allah charged Ali to go after him [Jarīḥ] and kill him. Ali took his sword and went after him. At the time, Jarīḥ al-Qibṭī (the Coptic) was in a garden. Alī knocked on the garden’s door. Jarīḥ went to open the door, but when he saw Alī [from behind the door] he recognized anger in his face. Thus he went back and did not open the door. Alī jumped over the wall into the garden and followed him. Jarīḥ started running for his life, and when he felt that Alī is about to catch him, he climbed up a palm tree. Alī climbed behind him, and when he got very close to him, Jarīḥ threw himself down from the tree. As he fell down his private part was revealed, and Alī saw that he has neither the male nor the female organ. Alī returned to the Prophet and told him, “O Messenger of Allah! When you charge me with a task, should I be like a hot iron spike rubbed against fur, or should I verify the matter?” He replied, “Rather, you should verify.” He said, “By the One Who has sent you with truth, he is devoid of what men have, and he is devoid of what women have.” Thus the Prophet said, “Praise be to Allah Who diverted evil from us Ahl al-Bayt.”
Source: (Tafsir Al Mizan)
Now dear reader I want you to reflect on the story that you just read. Instead of making Aisha (r.a) look bad, these people have insulted the Blessed Prophet Muhammed (saw) as well as Ali (r.a).
Now let’s think about the rationality of someone like Aisha (r.a) who knows that the Blessed Prophet (saw) is aware of the unseen, and receives revelation about the unseen concocting a story like this, to begin with.
Why would Aisha (r.a) choose Mariyah (r.a) over any other wife? These people who fabricated this hadith insult the intelligence of the Blessed Messenger (saw). Aisha (r.a) obviously knew IF she concocted such a story that it would have to be something believable. This means there would have had to be an occasion for Mariyah (r.a) and Ibn Jarih to be together.
This would mean that the Blessed Prophet Muhammed (saw) was negligent of his wife, was unaware of the condition of Ibn Jarih. The one who narrates this story is one who believes that it is possible for the Blessed Messenger (saw) to be duped by such simple lies.
The other point is that it shows that the Blessed Prophet (saw) holds Aisha (r.a) to such high esteem that he believed her right away without any corroborating evidence.
Certainly, after creating this fabrication there were people not comfortable with the idea of Ali (r.a) studious looking at a man’s crotch as he fell from a tree. Obviously, if a man’s private area is exposed the pure of heart avert their gaze right away whereas the diseased of heart would have tarried there for a moment.
There were certainly people uncomfortable with Ali (r.a) having the following terse words for the Messenger of Allah (saw).
“O Messenger of Allah! When you charge me with a task, should I be like a hot iron spike rubbed against fur, or should I verify the matter?”
There were people not comfortable with the idea of the justice of Islam being portrayed as some ill-tempered man charging at a Non-Muslim with a sword in hand without even taking the time to explain the charges to him or give him a chance to prove his innocence.
What we end up finding out from the commentators is that the story is a fabrication all along.
Now obviously there are among the Shi’a thinking people who are looking at this story and realizing things are not adding up. Just look at how the commentators have to try and salvage this story:
“Abd-Allāh b. Bukayr said: I asked Imam al-Sadiq, “May I be your ransom! When the Messenger of Allah ordered the killing of the Coptic man, did he know that he had been lied to or not? Because it was only through Alī’s verification that Allah spared the Coptic man.” He answered, “No! By Allah, he knew [that he had been lied to]. If that was the real intention of the Messenger of Allah[that the Coptic man should be killed], then Alī would not have returned before killing the man. However, the Messenger of Allah only said this apparently so that she Aisha may drop her sin [of false allegation], but she did not drop it and did not mind the killing of a Muslim man [innocently].”
Source: (Tafsir Al Mizan)
“Tafsīr al-Qummī, on the authority of Muḥammad b. Jaʿfar, on the authority of Muḥammad b. Īsā, on the authority of al-Ḥasan b. Alī b. Faḍḍāl, on the authority of ʿAbd-Allāh b. Bukayr means that the Prophet pretended to be serious in his command, but between himself and Alī they knew that he does not really mean it.” (Trans.)”
Source: (Tafsir Al Mizan)
So what we learn is the commentators come along and try and salvage this half baked story by basically stating it’s a fabrication all along. Are we really to believe the Prophet Muhammed (saw) didn’t know? Are we really to believe that Ali (r.a) would go chase down a non-Muslim without a chance for the man to be charged, tried, and found guilty? Are we really to believe that Ali (r.a) had very harsh words towards the Prophet Muhammed (saw)? Are we really to believe that Ali instead of averting his gaze took it upon himself to gawk at another man’s testicles? That the poor soul Ibn Jarih wasn’t compensated for his ordeal?
So the end sum none of these things are true or really happened. Ultimately we know it’s not true because nothing came of the whole story. The Prophet Muhammed (saw) did nothing to Aisha (r.a) he didn’t divorce her. You would think that the dignity and the honour and the justice of the Blessed Messenger (saw) who had his son Ibrahim (May Allah cover him in mercy), who had his honour disparaged, and an innocent man’s life put at risk that the Blessed Messenger (saw) would have done something in regards to Aisha (r.a).
“And one of His signs is that He created mates for you from yourselves that you may find tranquility in them, and He ordained between you love and compassion.” (Qur’an 30:21)
“And hold not to the ties of marriage of unbelieving women.” (Qur’an 60:10)
Instead what we see is that the Shi’a scholars and their wicked hearts became a playground for Iblis, used the Blessed Prophet (saw)’s own son, Ibrahim (May Allah cover him in mercy) as a plot device to disparage Aisha (r.a).
How twisted and dark can one’s heart be?
So the Shi’a commentators also point out other problems with this fabrication here:
“There are also certain problems with these narrations: First, the story suggested by these narrations does not match the verses, especially verses like: “Surely they who concocted the slander”…(24:11),” Why did not the believing men and the believing women, when you heard it, think well of their own people.”(24:12), and “When you received it with your tongues and spoke with your mouths what you had no knowledge of.” (24:15). These verses indicate that: This was a collaborative plot by a connected network of individuals, who spread the story in order to disrepute the Prophet. That the people were passing the news by their tongues, to the point that it widely diffused among them, and this continued for some time. That they did not respect the Prophet’s divine honor and sanctity in doing so. The story depicted by these narrations is far from these points. The only possible explanation is to say that these narrations have been abridged in their portrayal of the story. Second, the story would necessitate that the legal penalty [of eighty lashes]should be applied to the accuser, but that did not happen. The only possible response to this objection is to say that the verse outlining the penalty for the accusation of adultery [24:4] was revealed quite a while after this story. Not applying the legal penalty for accusation right away poses a problem to both accounts. To dodge this problem, we should conclude that the verses about the story of slander were revealed before the verse about the accusation of adultery (qaḍf). This means that the only laws that were revealed in the story of slander were the following: (1) the accused person is innocent as long no evidence is shown for the accusation; and (2) accusation of adultery [without evidence] is forbidden [but no legal penalty was decreed for it]. Had the legal penalty for unwarranted accusation been legislated before the story of slander, there would have been no room [for the Prophet] to delay the penalty for such a considerable time or to wait for revelation about it. Also, no accuser would have been spared of the penalty in that case. Similarly, if all of the above verses [including both the legal penalty and the story of slander] were revealed together, then there would have been some reference made to their penalty in the verses about the story, at least by having the story come right after the verse about accusation [24:4]. Those who know about the theme and flow of speech would not doubt that verses 24:11—26, “Surely they who concocted the slander…”—are disconnected from their previous verses. In addition, if the legal penalty of those who accuse the Prophet’s wives with adultery were twice, then it would have been mentioned in the verses about the slander. That would have perfectly fit in the verses given their harsh treatment of the accusers with curse and threat of punishment. One may answer the above by saying that perhaps the verses of slander[24:11ﬀ] and accusation [24:4] were revealed together. However, this will only add a further problem to the last one, because it entails that there was a need for two laws but only one was revealed.” Source: (Tafsir Al Mizan)
Obviously, they are grasping at straws.
“The only possible explanation is to say that these narrations have been abridged in their portrayal of the story.”
Notice they don’t bring all these narrations together? Because you the reader will find even more holes in these fabrications.
“The only possible response to this objection is to say that the verse outlining the penalty for the accusation of adultery [24:4] was revealed quite a while after this story.
And do tell us what was the occasion of 24:4 then? To say that this ayat has been chopped up into two occasions is a real stretch.
Also, tell us who the male architect is here?
“Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof – for him is a great punishment.” (Qur’an 24:11)
In the end, such people are described by Allah (swt).
“There is a sickness in their hearts, and Allah only lets their sickness increase. They will suffer a painful punishment for their lies.” (Qur’an 2:10)