Tag Archives: mother-of-the-believers

“And hold not to the ties of marriage of unbelieving women.” (Qur’an 60:10)

﷽ 

If the Shi’i 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 (ra) as his wife or Allah (swt) chose her as his wife.

“Indeed, those who falsely accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment.” (Qur’an 24:23)

These verses above were revealed on an occasion in which some of the companions made insinuations about the noble wife Aisha(ra). Allah (swt) cleared Aisha(ra) of the insinuations and has clearly questioned the faith of those who would repeat such allegations.

However, if some want to assume that this verse exonerates Maria Al-Qibtiyya and not Aisha (ra) you would have to wonder why the Blessed Messenger (saw) remained married to Aisha(ra) .

Even the Shi’i admit that the Blessed Messenger (saw) never divorced Aisha (ra)

“Moreover, 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.” (Qura’n 30:21

“And hold not to the ties of marriage of unbelieving women.” (Qur’an 60:10)

Now, if the Shi’i want to say the Blessed Messenger (saw) didn’t know, we should ask on what basis they know then? On what basis are they better informed about the wife of the Blessed Messenger (saw) than the Blessed Messenger (saw) is himself!

Even still, the Shi’i will often bring up the following verse and ask if the wives of Lot and Noah (May Allah’s peace be upon them), were either made pure simply by their marriage to these noble prophets or were the best choice for them.

What is interesting about them doing this is that there is not a denial that Aisha(ra) was indeed the wife of the Blessed Messenger (saw).

“Allah sets forth an example to those who disbelieve: the wife of Noah and the wife of Lot. They were both two of our righteous servants, but they acted treacherously towards them, so they availed nothing against Allah, and it was said: Enter the fire with those who enter.” (Quran 66:10)

Let us see how a member of the Ahl Bayt has explained this verse.

“Allah warned ‘A’ishah and Hafsah because they hurt the Prophet (saw). By mentioning the example of the wives of Noah and Lot, saying: Allah explains (an example) a trait (for those who disbelieve) by mentioning the two disbelieving women: (the wife of Noah) Wahilah (and the wife of Lot) Wa’ilah, (who were under two of our righteous slaves) messengers (yet betrayed them) yet opposed them in religion, displaying belief outwardly while hiding their disbelief inwardly, such that they kept their hypocrisy in their hearts; but they did not betray their husbands in the sense that they committed adultery, for no wife of a prophet had ever done this, (so that they the husbands availed them naught) benefited them naught (against Allah) against the chastisement of Allah; i.e. the righteousness of their husbands did not benefit them while they were disbelievers (and it was said (unto them): Enter the Fire) in the Hereafter (along with those who enter) the Fire.”

Source: Tanwir Al-Miqbas min Tafsir Ibn Abbas https://quranx.com/Tafsirs/66.10

Unless someone wants to say that Ibn Abbas (ra) made a flaw in his commentary of the verse, this is what the great scholar has had to say.

If someone says that they do not accept the Tafsir of Ibn Abbas (ra), then this should be noted. However, the person should be reminded that the verse in the Qur’an does not specify what the betrayal of the wives was. The other point is this. In the case of Lot (as) and Noah (as), we do not know if their wives were apart of some arranged marriage.

Whereas we know that the Blessed Messenger (saw) chose Aisha (ra) as his wife. So the point still stands against those of the Shi’i who hold bad things in their heart towards Aisha (ra). Was the Blessed Messenger (saw) exercising sound decision-making when choosing Aisha (ra) as a wife?

“O you who believe! Truly, your wives and your children are enemies to yourselves: so beware of them! But if you forgive and overlook, and cover up their faults, truly Allah is Oft-Forgiving, Most Merciful.” (Quran 64:14)

Let us see how a member of the Ahl Bayt has explained this verse.

“O you who believe! Indeed, among your wives and children there are enemies for you, so beware of them of obeying them in neglecting the performance of good deeds such as struggling or emigrating — because the reason why this verse was revealed was precisely their obedience of them in such matters. And if you pardon them for their impeding you from such good deeds, justifying it on account of the distress that parting with you causes them, and overlook such enmity and forgive them, then assuredly, Allah is Forgiving Merciful.

Source: Tanwir Al-Miqbas min Tafsir Ibn Abbas https://quranx.com/Tafsirs/64.14

Prima Qur’an comments

This statement, explained by Ibn Abbas(ra), is made specifically to the people that migrated from Mecca to Medina. However, if someone wants to make this verse Amm or general, it now applies to anyone who has a wife or children.

By that it COULD mean that Fatima (ra) is an adversary of Ali.

By that, it COULD mean that the children of Ali are an adversary to him. If you are going to take a general meaning of it.

Not only this but the verse COULD imply something that is not as grave as it sounds. Especially as it encourages forgiveness, covering up and overlooking faults.

The Children of Fatima (ra) and Ali are described as a fitna by the Blessed Prophet (saw).

“Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life, but Allah has the excellent return with him.)” (Qur’an 3:14) and the Ayah after it. Imam Ahmad recorded that Buraydah said, “The Messenger of Allah was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger descended from the Minbar, held them and placed them in front of them and said,

«صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَى هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتْى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا (Allah and His Messenger said the truth,` Truly, your wealth and your children are a Fitnah.’ I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)” This was recorded by the Sunan compilers, and At-Tirmidhi said, “Hasan Gharib.”

Narrated by Buraydah ibn al-Hasib:

The Messenger of Allah (saw) delivered a speech to us; meanwhile, al-Hasan and al-Husayn came upon there stumbling, wearing red shirts. He came down from the pulpit, took them and ascended it with them. He then said: Allah truly said: “Your property and your children are only (fitnat) trial” (Ixiv.15). I saw both of them, and I could not wait. Afterwards, he resumed the speech.

Source: (https://sunnah.com/abudawud:1109)

So what are we to make of the Blessed Messenger (saw) calling the children of Ali (ra) and Fatima a fitna?

Fitna never has pleasant connotations in the Qur’an.

So this COULD be understood as something not so severe as in the usual sense of understanding the word fitna.

In the end, we can say that the Blessed Prophet Muhammed (saw) was Masoom in the choice of his wives, including chief among them the Mother of the Believers, Aisha(ra). She is included among the ‘Ahl Bayt’ and those purified by Allah (swt). The Creator of the universe came to her defense in a revelation of the Qur’an.

As our Creator, who is both merciful and severe in punishment, has reminded us:

“Indeed, those who falsely accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment.” (Qur’an 24:23)

You might be interested in reading the following articles:

Purification of the Ahl Bayt

https://primaquran.com/2022/10/04/for-those-shia-who-do-slander-aisha-ra/

https://primaquran.com/2022/10/04/sociological-experiment-ali-umar-and-fatima/

May Allah Forgive the Ummah.

May Allah Guide the Ummah.

“And hold not to the ties of marriage of unbelieving women.”(Qur’an 60:10)

﷽ .

Muslims believe that the Blessed Prophet Muhammed (saw) was guided in every way. This should also include his choice of wife. If the Blessed Messenger (saw) chose Aisha (ra) as his wife, then this choice had to be a blessed and correct decision. Or even more so if Allah (swt) chose her as his wife.

“Concerning verse Qur’an 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 belongs to the vile among men, and the vile among men belongs to the vile among women.” This is narrated from Abū Muslim and al-Jubbāʾī. It is also narrated by Imams al-Bāqir and al-Ṣādiq…”

Source: (Tafsir Al Mizan)

First, the Ibadi scholars have already shown the flaws in the Imami Imams and their misunderstanding of such verses. 

You can read about that here:

A misunderstanding of Qur’an 24:26: Nasty women for nasty men

Some Shi’i, in their frustration that Allah (swt) had cleared Aisha (ra) 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 into account.

In their fabrication of Hadith, rather than Aisha (ra) becoming the victim of a vicious rumor, she becomes someone who spreads a vicious rumor.

Yet, 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 (ra) are false. There is no basis for them. If so, on what grounds?

“According to Shi’i 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 with 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 had 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)

Prima Qur’an comments:

Now, dear readers, we want you to reflect on the story that you just read. Instead of making Aisha look (ra) bad, these people have insulted the Blessed Prophet Muhammed (saw) as well as Ali.

Now let’s think about the rationality of someone like Aisha (ra) 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 (ra) choose Mariyah (ra) over any other wife? These people who fabricated this hadith have insulted the intelligence of the Blessed Messenger (saw). Aisha(ra) 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 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 (ra) in 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 studiously fixated on a man’s crotch as he fell from a tree. Obviously, if a man’s private area is exposed, the pure of heart averts their gaze right away, whereas the diseased heart would have tarried there for a moment.

There were certainly more honorable and noble people among the Shi’a who were uncomfortable with Ali 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 Muḥammed b. Jaʿfar, on the authority of Muḥammed 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)

Prima Qur’an comments

So what we learn is that the commentators come along and try and salvage this half-baked story by stating it had been a fabrication all along.

Are we really to believe the Prophet Muhammed (saw) didn’t know?

Are we really to believe that Ali 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 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 privates?

That the poor soul Ibn Jarih wasn’t compensated for his ordeal?

So, in the end, 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 (ra). 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),honour disparaged, and an innocent man’s life put at risk, that the Blessed Messenger (saw) would have done something in regard to Aisha (ra).

“Moreover, 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 some of these Shi’a scholars and their wicked hearts became a playground for Iblis. They were so vile as to use the Blessed Prophet (saw) ‘s own son, Ibrahim (May Allah cover him in mercy,) as a plot device to disparage Aisha.

How twisted and dark can one’s heart become?

So the sober-minded among 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 for 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 as 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 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)

Prima-Qur’an comments:

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.

So do tell us what the occasion was 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 is 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)

May Allah (swt) bless our mother Aisha (ra). May Allah (swt) instill in our hearts love for her. May Allah (swt) bless those sincere and righteous Shi’a who defend her honour against the diseased among them.

May Allah (swt) guide the Ummah!

May Allah (swt) forgive the Ummah!

For those interested, you may also wish to read the following articles:

“We Shi’i believe the Prophets are Masoom however Aisha…..”

https://primaquran.com/2022/10/04/sociological-experiment-ali-umar-and-fatima