Ibn al Hashimi states:
The Shia Ayatollahs also accuse Aisha (رضّى الله عنها) of fabricating Hadith which is another act of Kufr. Fabricating Hadith is considered Kufr by both the Sunni and Shia Ulema!It is unfortunate that she is called a Kaffir when Allah Himself declares her a believer: “Surely those who love to spread around slander about those who believe will have a painful punishment in this world and in the next world; and Allah knows and you do not know.” (Quran, 24:19) Moreover, Allah declares Aisha to be a “good believer”: “Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers, are cursed in this life and in the Hereafter, and for them will be a great torment.” (Quran, 24:23)
Reply One – Allah (swt) has exposed Ayesha as a liar, on account of her lead role in the honey plot
Let us leave Hadith fabrication aside for a moment; we have touched on the lead role of Ayesha in the honey plot, one so serious that Allah (swt) revealed Surah Tahreem to expose her and Hafsa for their deception.
Has Allah (swt) not exposed Ayesha as a liar here? When her lying so angers Allah (swt) is it implausible to suggest that she may have also concocted traditions? In connection with the honey plot Ayesha’s contradictions are so blatant that they entitle us to question her honesty. We will quote all of the traditions from Sahih Bukhari, as reported to us by Aisha:
TRADITION ONE
We read in Sahih Bukhari, Book of Tafseer Volume 6, Book 60, Number 434:
Narrated ‘Aisha:
Allah’s Apostle used to drink honey in the house of Zainab, the daughter of Jahsh, and would stay there with her. So Hafsa and I agreed secretly that, if he come to either of us, she would say to him. “It seems you have eaten Maghafir (a kind of bad-smelling resin), for I smell in you the smell of Maghafir,” (We did so) and he replied. “No, but I was drinking honey in the house of Zainab, the daughter of Jahsh, and I shall never take it again. I have taken an oath as to that, and you should not tell anybody about it.”
TRADITION TWO
Sahih Bukhari, Book of Talaq Volume 7, Book 63, Number 192:
Narrated ‘Ubaid bin ‘Umar:
I heard ‘Aisha saying, “The Prophet used to stay for a long while with Zanab bint Jahsh and drink honey at her house. So Hafsa and I decided that if the Prophet came to anyone of us, she should say him, “I detect the smell of Maghafir (a nasty smelling gum) in you. Have you eaten Maghafir?’ ” So the Prophet visited one of them and she said to him similarly. The Prophet said, “Never mind, I have taken some honey at the house of Zainab bint Jahsh, but I shall never drink of it anymore.” So there was revealed: ‘O Prophet ! Why do you ban (for you) that which Allah has made lawful for you . . . If you two (wives of Prophet) turn in repentance to Allah,’ (66.1-4) addressing Aisha and Hafsa. ‘When the Prophet disclosed a matter in confidence to some of his wives.’ (66.3) namely his saying: But I have taken some honey.”
TRADITION THREE
Sahih Bukhari Volume 7, Book 63, Number 193:
Narrated ‘Aisha:
Allah’s Apostle was fond of honey and sweet edible things and (it was his habit) that after finishing the ‘Asr prayer he would visit his wives and stay with one of them at that time. Once he went to Hafsa, the daughter of ‘Umar and stayed with her more than usual. I got jealous and asked the reason for that. I was told that a lady of her folk had given her a skin filled with honey as a present, and that she made a syrup from it and gave it to the Prophet to drink (and that was the reason for the delay). I said, “By Allah we will play a trick on him (to prevent him from doing so).” So I said to Sada bint Zam’a “The Prophet will approach you, and when he comes near you, say: ‘Have you taken Maghafir (a bad-smelling gum)?’ He will say, ‘No.’ Then say to him: ‘Then what is this bad smell which i smell from you?’ He will say to you, ‘Hafsa made me drink honey syrup.’ Then say: Perhaps the bees of that honey had sucked the juice of the tree of Al-’Urfut.’ I shall also say the same. O you, Safiyya, say the same.” Later Sada said, “By Allah, as soon as he (the Prophet ) stood at the door, I was about to say to him what you had ordered me to say because I was afraid of you.” So when the Prophet came near Sada, she said to him, “O Allah’s Apostle! Have you taken Maghafir?” He said, “No.” She said. “Then what is this bad smell which I detect on you?” He said, “Hafsa made me drink honey syrup.” She said, “Perhaps its bees had sucked the juice of Al-’Urfut tree.” When he came to me, I also said the same, and when he went to Safiyya, she also said the same. And when the Prophet again went to Hafsa, she said, ‘O Allah’s Apostle! Shall I give you more of that drink?” He said, “I am not in need of it.” Sada said, “By Allah, we deprived him (of it).” I said to her, “Keep quiet.” ‘
TRADITION FOUR
Sahih Bukhari Volume 8, Book 78, Number 682:
Narrated ‘Aisha:
The Prophet used to stay (for a period) in the house of Zainab bint Jahsh (one of the wives of the Prophet ) and he used to drink honey in her house. Hafsa and I decided that when the Prophet entered upon either of us, she would say, “I smell in you the bad smell of Maghafir (a bad smelling raisin). Have you eaten Maghafir?” When he entered upon one of us, she said that to him. He replied (to her), “No, but I have drunk honey in the house of Zainab bint Jahsh, and I will never drink it again.” Then the following verse was revealed: ‘O Prophet ! Why do you ban (for you) that which Allah has made lawful for you?. ..(up to) If you two (wives of the Prophet turn in repentance to Allah.’ (66.1-4) The two were ‘Aisha and Hafsa And also the Statement of Allah: ‘And (Remember) when the Prophet disclosed a matter in confidence to one of his wives!’ (66.3) i.e., his saying, “But I have drunk honey.” Hisham said: It also meant his saying, “I will not drink anymore, and I have taken an oath, so do not inform anybody of that ‘
TRADITION FIVE
Sahih Bukhari Volume 9, Book 86, Number 102:
Narrated ‘Aisha:
Allah’s Apostle used to like sweets and also used to like honey, and whenever he finished the ‘Asr prayer, he used to visit his wives and stay with them. Once he visited Hafsa and remained with her longer than the period he used to stay, so I enquired about it. It was said to me, “A woman from her tribe gave her a leather skin containing honey as a present, and she gave some of it to Allah’s Apostle to drink.” I said, “By Allah, we will play a trick on him.” So I mentioned the story to Sauda (the wife of the Prophet) and said to her, “When he enters upon you, he will come near to you whereupon you should say to him, ‘O Allah’s Apostle! Have you eaten Maghafir?’ He will say, ‘No.’ Then you say to him, ‘What is this bad smell? ‘ And it would be very hard on Allah’s Apostle that a bad smell should be found on his body. He will say, ‘Hafsa has given me a drink of honey.’ Then you should say to him, ‘Its bees must have sucked from the Al-’Urfut (a foul smelling flower).’ I too, will tell him the same. And you, O Saifya, say the same.”
So when the Prophet entered upon Sauda (the following happened). Sauda said, “By Him except Whom none has the right to be worshipped, I was about to say to him what you had told me to say while he was still at the gate because of fear from you. But when Allah ‘s Apostle came near to me, I said to him, ‘O Allah’s Apostle! Have you eaten Maghafir?’ He replied, ‘No.’ I said, ‘What about this smell?’ He said, ‘Hafsa has given me a drink of honey.’ I said, ‘Its bees must have sucked Al-’Urfut.’ ” When he entered upon me, I told him the same as that, and when he entered upon Safiya, she too told him the same. So when he visited Hafsa again, she said to him, “O Allah’s Apostle! Shall I give you a drink of it (honey)?” He said, “I have no desire for it.” Sauda said, Subhan Allah! We have deprived him of it (honey).” I said to her, “Be quiet!”
Now note the clear contradictions in Ayesha’s accounts:
- In Traditions One, Two and Four we learn that the honey is drunk at the home of Zainab and the false allegation that the Prophet (s) smells is conjured up by Ayesha and Hafsa.
- In Traditions Three and Five we learn that Hafsa has nothing whatsoever to do with the honey plot, rather the Prophet (s) drinks honey from her house. Ayesha alleges the Prophet (s) smells and implicates two other wives of the Prophet (s) Sauda and Safiyya, suggesting that she incited them to become unwitting accomplices to the plot.
We have five traditions, with notable contradictions and one common thread, they have all been narrated by Ayesha. How can clarity on the truth be sought? The answer is given by none other than Umar
Sahih Bukhari Volume 6, Book 60, Number 436:
Narrated Ibn Abbas:
I intended to ask ‘Umar so I said, “Who were those two ladies who tried to back each other against the Prophet?” I hardly finished my speech when he said, They were ‘Aisha and Hafsa.”
The Quran and testimony of Umar refutes one of Ayesha’s narrations wherein she suggests that Hafsa had done no wrong, rather she innocently gave the Prophet (s) honey that led to Ayesha plotting with two other wives. Had others been implicated Allah (swt) would have mentioned three, not two! Umar would have likewise said the same, so the question is why did Ayesha deem it apt to implicate two further innocent women as accomplices to a plot that incurred the anger of Allah (swt)? Does this not evidence lying on her part? Moreover when Umar and indeed several narrations of Ayesha inform us that she and Hafsa plotted against the Prophet (s) when he had honey at the home of Zainab, why has she turned Hafsa from perpetrator into an innocent honey distributor in one tradition? Does this not constitute lying on her part?
The fact is Zainab gave the honey and it was Ayesha and Hafsa that plotted by falsely alleging that the Prophet (s) smelled having drunk it. Why then has Ayesha given varying accounts of the event, and implicated other wives in the plot, when they were completely innocent, most notably poor Saffiya and Sawda? The chains are all authentic, and have all come on the authority of Ayesha, so why the contradiction? Is this not clear evidence that she has lied?
- Now the hearts of both women had been deemed crooked and they had been exposed for their lies. Our questions are as follows:
- Did they both seek forgiveness for their dishonesty?
- If they did when?
- Was their forgiveness cited in the Quran, in the same way Allah (swt) cites the forgiveness of others?
- If no such mention is made should we assume they never repented sincerely?
- The verse pinpoints both daughters of the Caliphs, so their forgiveness should likewise be cited.
- If Ayesha had sought forgiveness why was she happily narrating the event?
- Does her narrating this event not evidence that she was proud at her achievement?
- Does her continually narrating it with pride not prove that she cared little for the condemnation heaped upon her in the Quran?
- Does her devious plot, and in particular lying not raise questions over her truthfulness?
Reply Two – Ayesha narrated a Hadith claiming that the parents of the Prophet (s) were non-Muslims, that comes into direct conflict with the Quran
We read in Sahih Bukhari Volume 4, Book 56, Number 731:
Narrated ‘Aisha:
Once Hassan bin Thabit asked the permission of the Prophet to lampoon (i.e. compose satirical poetry defaming) the infidels. The Prophet said, “What about the fact that I have common descent with them?” Hassan replied, “I shall take you out of them as a hair is taken out of dough.”
Narrated ‘Urwa: I started abusing Hassan in front of ‘Aisha, whereupon she said. “Don’t abuse him, for he used to defend the Prophet (with his poetry).”
The entire contents of this chain come through the descendants of Abu Bakr, namely Ayesha who told her nephew Urwa who told his son Hisham. In this tradition the Prophet (s) criticises Hasan bin Thabit for his ridicule of the mushrikeen on the grounds that he shares his descent with them. So we have a belief system propagated from Ayesha and her relatives that the descendants of the Prophet (s) were kaafirs. Imam Abu Hanifa in his Fiqh Akbar states:
“… and the two parents of the Prophet (Allah bless him and give him peace) died on Kufr”
The first contradiction from this belief is evident from the fact that kufr and shirk are precise opposites of one another. Polytheists are mushriks, whilst those involved in kufr are those that deny the Prophet of the time, when the Prophet (s) was orphaned as an infant years before his declaration of Prophethood how exactly do they fall within this kufr fatwa? Abu Hanifa should have clarified his fatwa and informed his adherents when they denied the Prophet of the time, i.e. Isa (as), or the faith attributed to the lineage of Ibrahim (as). If the Quran confirms that they died as infidels then the word of Ayesha will be confirmed, if it cannot be corroborated by the Word of Allah (swt) then serious thought needs to be given to the testimony of Ayesha and all those that like her who believe that the parents of the Prophet (s) were infidels.
And remember Abraham and Isma’il raised the foundations of the House (With this prayer): “Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.
“Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful.
“Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise.” (002.127-129)
This supplication of Prophet Ibraheem and Ismaeel (as) was made when they were erecting the foundations of the Kaaba. In the first supplication they asked that their lineage be that of Muslims. In the second supplication they ask that from this lineage of believers Allah (swt) sends a Messenger that refers to Prophet Muhammad (s). This Quranic supplication evidences that the lineage of Ismaeel (as) starting from him through to Prophet Muhammad (s) was a lineage of Muslims, free from the curse of idol worship. The lineage of Ismaeel (as) was protected from idol worship, and the Banu Hashim from whence Muhammad (s) has his lineage is of that same lineage, that thus evidences that his parents were Muslims. If those that wish to prove Ayesha right are adamant that the blessed parents of the Prophet (s) were infidels, then we invite them to produce their evidence with a Quranic verse. If they are unable to do so then kindly furnish the following details about Amina (as) and Abdullah (as):
What was the name of the idol that they worshipped?
What acts of jahilyya did they busy themselves in (gambling, drinking etc)?
If you are unable to supply such evidence, then we invite you to distance yourself from the faith of Abu Hanifa, Ayesha and Ismail Bukhari. If you are unable to do so then we invite you to acknowledge that you are deniers of the Quran as the Muslim lineage of the parents of the Prophet (s) can be evidenced from the Quran, hence one that fails to acknowledge the faith of the parents of the Prophet (s) has denied the Quran, and one that denies the Quran has committed kufr.
Reply Three – Ayesha attributed a false allegation about the conduct of Rasulullah (s)
Sahih Bukhari Volume 7, Book 63, Number 181:
Narrated Al-Awza:
I asked Az-Zuhri, “Which of the wives of the Prophet sought refuge with Allah from him?” He said “I was told by ‘Ursa that ‘Aisha said, ‘When the daughter of Al-Jaun was brought to Allah’s Apostle (as his bride) and he went near her, she said, “I seek refuge with Allah from you.” He said, “You have sought refuge with The Great; return to your family.”
Sahih Bukhari Volume 7, Book 63, Number 182:
Narrated Abu Usaid:
We went out with the Prophet to a garden called Ash-Shaut till we reached two walls between which we sat down. The Prophet said, “Sit here,” and went in (the garden). The Jauniyya (a lady from Bani Jaun) had been brought and lodged in a house in a date-palm garden in the home of Umaima bint An-Nu’man bin Sharahil, and her wet nurse was with her. When the Prophet entered upon her, he said to her, “Give me yourself (in marriage) as a gift.” She said, “Can a princess give herself in marriage to an ordinary man?” The Prophet raised his hand to pat her so that she might become tranquil. She said, “I seek refuge with Allah from you.” He said, “You have sought refuge with One Who gives refuge. Then the Prophet came out to us and said, “O Abu Usaid! Give her two white linen dresses to wear and let her go back to her family.” Narrated Sahl and Abu Usaid: The Prophet married Umaima bint Sharahil, and when she was brought to him, he stretched his hand towards her. It seemed that she disliked that, whereupon the Prophet ordered Abu Usaid to prepare her and to provide her with two white linen dresses. (See Hadith No. 541).
Before we proceed we should point out that Dr Muhsin Khan has intentionally altered the response of the Jauniyya to make it less offensive. The word she uses is للسوقة and cannot ever be translated as an ordinary man, it actually means ‘vulgar’.
As is commonly known Imam Bukhari rejected thousands of Hadith in his corpus of work on the premise that they were weak and restricted his book to those (in excess of seven thousand) that he had graded as Sahih. Now contemplate these three Sahih narrations very carefully, that serve as a slap in the face for all those that insist in the authenticity of this work. As Bukhari was particularly keen to present the Prophet (s) as a lover to his readership, particularly through the testimony of Ayesha, he was faced with quandary, where was the best place to insert the said tradition? He could not place it in the Book of Nikah, after all a Nikah should have taken place to enable this Hadith to go into that chapter, nor was there any other relevant chapter wherein this could be seamlessly inserted without a seconds thought. Having searched everywhere, he found the perfect place, the Book of Divorce wherein the Prophet (s) was able to express the objective of Ayesha, namely the Prophet’s failed pursuit of love, coupled with his the protection of his exalted status. If only Imam Bukhari had the same level of love and admiration for the Prophet (s) that he possessed for Ayesha.
Ayesha is informing us when the Jauniyya was brought to the Prophet (s) and he approached her, she said: “I seek refuge with Allah from you.” To which he said: “You have sought refuge with The Great; return to your family.”
The Sahabi Abu Usaid informs us that he accompanied the Prophet (s) to the garden of Ash-Shaut. As they waited between two walls the Prophet (s) approached the Jauniyya with a marriage proposal, she made a blatant riposte stating that there was class difference and thereafter the Prophet (s) sought to placate her by seeking to pat her that she took offence to. This is the tale of a failed love presented by Ayesha and Abu Usaid. Let us now ask some questions:
- Why were these Hadith placed in the chapter of divorce?
- Did the Prophet (s) divorce the Jauniyya female?
- Is this lady counted in the list of the wives of the Prophet (s), and if she is why?
- If she is, then where is this divorce that Ayesha alludes to?
- If he divorced her, when did the Nikah occur?
- If there was a Nikah where did it occur?
- If a Nikah had taken place why did the Prophet (s) arrange a meeting in the garden of Ash-Shaut?
- Did any other wife of the Prophet (s) have the fortune of being accompanied by the Prophet (s) to the garden of Ash-Shaut?
- If a Nikah had taken place, had the consent of this Jauniyya lady been sought?
- If she had consented to this marriage why was she seeking protection from Allah (swt) when the Prophet (s) approached her?
- If (as is evident) she had not given her consent, is such a marriage valid under Sharia?
- Where was this female acquired from?
- Who brought her?
- If she had been brought to the Prophet (s) why did he state “Give me yourself (in marriage) as a gift”
- Why did she describe him as a vulgar man?
- Did she not know the difference between patting with a noble or sinister intention?
- If she did then why did she become fearful and seek the protection from Allah (swt) when the Prophet (s) tried to pat her?
- Why was this lady so fearful of the Prophet (s)?
- Has all of this not been concocted to debase the Prophet (s)?
- Was the Prophet (s) of such low decency that he would seek to meet somebody’s daughter in a garden?
- What does this narration evidence other than the Prophet (s) was a sexual predator? Will a non-Muslim become attracted to Islam and its Prophet (s) when coming across such narrations?
- Should a narrator that describes the Prophet (s) as a vulgar man not become a subject of hatred, rather than respect and reliability?
- How much reliability can one give to Ayesha, whose narration not only paints a shameless depiction of the Prophet (s) but is patently false, as it contradicts the second narration wherein it is clear that the lady from Jaun never actually married the Prophet (s), rather she dismissed his proposal deeming him a vulgar man?
- Would any decent man be willing to recite the Shahada of the Prophet (s) having read this shameless narration?
- Do Ayesha’s advocates such as Ibn al Hashimi believe that such narrations elevate the excellence of the Prophet (s)?
The bottom line is this, the entire event never took pace. If for arguments sake it did, and the account of Abu Usaid is correct then the relationship never came into fruition, rather it broke down at the proposal stage. This being the case why is Ayesha alleging that the words of Jaun were recited when she was the wife of Rasulullah (s)? Does this not come into direct conflict with the account of Abu Usaid? If so does it not evidence the fact that she was lying?
Reply Four – An opinion of Ayesha places her in direct conflict with two Sunni Madhab Imams
We read in Sahih Bukhari Volume 6, Book 60, Number 378:
Narrated Masruq:
I said to ‘Aisha, “O Mother! Did Prophet Muhammad see his Lord?” Aisha said, “What you have said makes my hair stand on end ! Know that if somebody tells you one of the following three things, he is a liar: Whoever tells you that Muhammad saw his Lord, is a liar.” Then Aisha recited the Verse:
‘No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things.’ (6.103) ‘It is not fitting for a human being that Allah should speak to him except by inspiration or from behind a veil.’ (42.51) ‘Aisha further said, “And whoever tells you that the Prophet knows what is going to happen tomorrow, is a liar.” She then recited:
‘No soul can know what it will earn tomorrow.’ (31.34) She added: “And whoever tell you that he concealed (some of Allah’s orders), is a liar.” Then she recited: ‘O Apostle! Proclaim (the Message) which has been sent down to you from your Lord..’ (5.67) ‘Aisha added. “But the Prophet saw Gabriel in his true form twice.”
Sahih Bukhari Volume 9, Book 93, Number 477:
Narrated Masruq:
‘Aisha said, “If anyone tells you that Muhammad has seen his Lord, he is a liar, for Allah says: ‘No vision can grasp Him.’ (6.103) And if anyone tells you that Muhammad has seen the Unseen, he is a liar, for Allah says: “None has the knowledge of the Unseen but Allah.”
Sahih Muslim Book 001, Number 0337:
It is narrated on the authority of Masruq that he said: I was resting at (the house of) ‘A’isha that she said: O Abu ‘A’isha (kunya of Masruq), there are three things, and he who affirmed even one of them fabricated the greatest lie against Allah. I asked that they were. She said: He who presumed that Muhammad (may peace be upon him) saw his Lord (with his ocular vision) fabricated the greatest lie against Allah. I was reclining but then sat up and said: Mother of the Faithful, wait a bit and do not be in a haste. Has not Allah (Mighty and Majestic) said:” And truly he saw him on the clear horizon” (al-Qur’an, lxxxi. 23) and” he saw Him in another descent” (al-Qur’an, iiii. 13)? She said: I am the first of this Ummah who asked the Messenger of Allah (may peace be upon him) about it, and he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer) ; I saw him descending from the heaven and filling (the space) from the sky to the earth with the greatness of his bodily structure. She said: Have you not heard Allah saying.” Eyes comprehend Him not, but He comprehends (all) vision. and He is Subtle, and All-Aware” (al-Qur’an, v. 104)? (She, i. e. ‘A’isha, further said): Have you not heard that, verily, Allah says:” And it is not vouchsafed to a human being that Allah should speak unto him otherwise than by revelation, or from behind a veil, or that He sendeth a messenger (angel), so that he revealth whatsoever He wills. Verily He is Exalted. Wise” (al. Qur’an, xii. 51) She said: He who presumes that the Messengerof Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says:” O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message” (al-Qur’an, v. 67). She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says” Say thou (Muhammad): None in the heavens and the earth knoweth the unseen save Allah” (al-Qur’an, xxvii 65).
Sahih Muslim Book 001, Number 0339:
Masruq reported: I asked ‘A’isha if Muhammad (may peace be upon him) had seen his Lord. She replied: Hallowed be Allah, my hair stood on end when you said this, and he (Masruq) narrated the hadith as narrated above. The hadith reported by Diwud is more complete and longer.
Ayesha’s rejecting the notion that the Prophet (s) saw Allah (swt) is based upon her citing a Quranic verse refutes all those traditions that suggest that Allah (swt) is visible. Does this not evidence the belief of Ayesha that the eye cannot comprehend Allah(swt)? When the Prophet (s) never saw him, who else can? Contrast this to Sharh Fiqh Akbar, the commentary of Imam Abu Hanifa’s Fiqh Akbar by Mullah Ali Qari, wherein we read as follows on page 99 (printed in Quran Muhalla. Karachi):
It has been narrated that Imam Aba Hanifa said: ‘I saw Allah (swt) in my dreams on one hundred occasions. Then he saw it for the 100 time…it has also been narrated that Imam Ahmad said: I saw Allah (swt) in my dreams and said to Him: O Allah how can your servants get closer to you ? He replied: O Ahmad, with my words. I said: with realization or without ? he replied: both with realization or without.
Note how the Sahihayn and Sharh Fiqh Akbar form an integral part of Hanafi Fiqh and cannot be abandoned by the adherents of Imam Numan, as doing so in effects means rejecting the Deen. Tell us Ibn al Hashimi what is a Sunni to do? Should he accept the testimony of two Sunni Madhab Imams that they saw Allah (swt)? If we do this makes Aisha a liar. Or should we accept the insistence of Aisha that vision cannot comprehend Allah (swt), and anyone that says the contrary is a deviant, to the extent that anyone that claims that the Prophet (s) saw Allah (swt) is a liar. If we accept the word of Aisha then two esteemed Sunni Imams of Fiqh become liars.
Now who is telling the truth, the Mother of Faithful of her learned spiritual son?
Reply Five – There are clear discrepancies in the narrations citing a meeting between Ayesha and Hasan bin Thabit
There are three traditions we will cite.
TRADITION ONE
Firstly, we read in Sahih Bukhari Volume 5, Book 59, Number 467:
Narrated Masruq:
We went to ‘Aisha while Hassan bin Thabit was with her reciting poetry to her from some of his poetic verses, saying “A chaste wise lady about whom nobody can have suspicion. She gets up with an empty stomach because she never eats the flesh of indiscreet (ladies).” ‘Aisha said to him, “But you are not like that.” I said to her, “Why do you grant him admittance, though Allah said:– “and as for him among them, who had the greater share therein, his will be a severe torment.” (24.11)
On that, ‘Aisha said, “And what punishment is more than blinding?” She, added, “Hassan used to defend or say poetry on behalf of Allah’s Apostle (against the infidels).”
TRADITION TWO
Sahih Bukhari Volume 6, Book 60, Number 279:
Narrated Masruq:
‘Aisha said that Hassan bin Thabit came and asked permission to visit her. I said, “How do you permit such a person?” She said, “Hasn’t he received a severely penalty?” (Sufyan, the subnarrator, said: She meant the loss of his sight.) Thereupon Hassan said the following poetic verse:
“A chaste pious woman who arouses no suspicion. She never talks about chaste heedless women behind their backs.’ On that she said, “But you are not so.”
TRADITION THREE
Sahih Bukhari Volume 6, Book 60, Number 280:
Narrated Masruq:
Hassan came to Aisha and said the following poetic Verse: ‘A chaste pious woman who arouses no suspicion. She never talks against chaste heedless women behind their backs.’ ‘Aisha said, “But you are not,” I said (to ‘Aisha), “Why do you allow such a person to enter upon you after Allah has revealed:
“…and as for him among them who had the greater share therein’?” (24.11)
She said, “What punishment is worse than blindness?” She added, “And he used to defend Allah’s Apostle against the pagans (in his poetry).
Note a clear discrepancy in the accounts here, despite Masruq being a narrator to all three. In Tradition One we see that Masruq enters to find Hasan bin Thabit already there, reciting the poetry. In Tradition Two Masruq visits Ayesha, and Hasan bin Thabit then seeks permission to enter.
Then note a discrepancy in the poetry that is being recited. The first tradition has these couplets
“A chaste wise lady about whom nobody can have suspicion. She gets up with an empty stomach because she never eats the flesh of indiscreet (ladies).”
The couplets in Tradition Two and Three are as follows:
“A chaste pious woman who arouses no suspicion. She never talks about chaste heedless women behind their backs.’
The timing of the event and the couplets differ, despite them all reaching us through Ayesha and Masruq. Clearly someone is lying here, so who is it?
Reply Six – Ayesha’s testimony that Rasulullah (s) saw her in a dream has some notable discrepancies
Sahih Bukhari Volume 7, Book 62, Number 57:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You were shown to me in a dream. An angel brought you to me, wrapped in a piece of silken cloth, and said to me, ‘This is your wife.’ I removed the piece of cloth from your face, and there you were. I said to myself. ‘If it is from Allah, then it will surely be.’ ”
Sahih Bukhari Book of Dreams Volume 9, Book 87, Number 139:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You were shown to me twice in (my) dream. Behold, a man was carrying you in a silken piece of cloth and said to me, “She is your wife, so uncover her,’ and behold, it was you. I would then say (to myself), ‘If this is from Allah, then it must happen.’ ”
Sahih Bukhari Book of Dreams Volume 9, Book 87, Number 140:
Narrated ‘Aisha:
Allah’s Apostle said to me, “You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, ‘Uncover (her),’ and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.’ Then you were shown to me, the angel carrying you in a silken piece of cloth, and I said (to him), ‘Uncover (her), and behold, it was you. I said (to myself), ‘If this is from Allah, then it must happen.’ ”
Sahih Bukhari Volume 7, Book 62, Number 15:
Narrated ‘Aisha:
Allah’s Apostle said (to me), “You have been shown to me twice in (my) dreams. A man was carrying you in a silken cloth and said to me, ‘This is your wife.’ I uncovered it; and behold, it was you. I said to myself, ‘If this dream is from Allah, He will cause it to come true.’ ”
All four traditions have reached us via Aisha who informed her nephew Urwa who informed his son Hisham.
Now note the discrepancies in the dream traditions:
1. Who presented Aisha to the Prophet (s)?
An angel brought you to me, wrapped in a piece of silken cloth. (Volume 7, Book 62, Number 57 and Book of Dreams Volume 9, Book 87, Number 140).a man was carrying you in a silken piece of cloth and said to me ( Book of Dreams Volume 9, Book 87, Number 139 and Volume 7, Book 62, Number 15).
2. How many dreams did the Prophet see regarding Aisha?
You were shown to me in a dream. (Volume 7, Book 62, Number 57)You have been shown to me twice in (my) dreams. (Volume 7, Book 62, Number 15,
Book of Dreams Volume 9, Book 87, Number 140 and Book of Dreams Volume 9, Book 87, Number 139).
3. Who uncovered the cloth to reveal Aisha?
The Angel / man uncovered the cloth to show Aisha (Volume 7, Book 62, Number 57, Book of Dreams Volume 9, Book 87, Number 139 and Book of Dreams Volume 9, Book 87, Number 140).The Prophet (s) uncovered the cloth to observe Aisha (Volume 7, Book 62, Number 15).
4. What did the man delivering Aisha say to the Prophet (s)?
A man was carrying you in a silken cloth and said to me, .’This is your wife.’ I uncovered it; and behold, it was you(Sahih Bukhari Volume 7, Book 62, Number 15).a man was carrying you in a silken piece of cloth and said to me, “She is your wife, so uncover her,’ (Sahih Bukhari Book of Dreams Volume 9, Book 87, Number 139).
The fascinating thing he is the entire chain for these traditions is identical, so why the additional wording in one tradition?
We appeal to justice! Four narrations, all from the tongue of Ayesha through her nephew and his son with blatant contradictions. If polemical writers versed in attacking Christianity were to locate such discrepancies in the Gospels they would automatically argue that the narrators are liars, will they likewise say the same for Ayesha?
Reply Seven – Ayesha’s account of the girls singing on the day of Eid contains some notable discrepancies
We read in Sahih Bukhari Volume 5, Book 58, Number 121:
Narrated ‘Aisha:
The day of Bu’ath (i.e. Day of fighting between the two tribes of the Ansar, the Aus and Khazraj) was brought about by Allah for the good of His Apostle so that when Allah’s Apostle reached (Medina), the tribes of Medina had already divided and their chiefs had been killed and wounded. So Allah had brought about the battle for the good of His Apostle in order that they (i.e. the Ansar) might embrace Islam.
Sahih Bukhari Volume 5, Book 58, Number 267:
Narrated ‘Aisha:
The day of Bu’ath was a day (i.e. battle) which Allah caused to take place just before the mission of His Apostle so that when Allah’s Apostle came to Medina, they (the tribes) had divided (into hostile groups) and their nobles had been killed; and all that facilitated their conversion to Islam.
Sahih Bukhari Volume 5, Book 58, Number 186:
Narrated ‘Aisha:
Allah caused the day of Buath to take place before Allah’s Apostle was sent (as an Apostle) so that when Allah’s Apostle reached Medina, those people had already divided (in different groups) and their chiefs had been killed or wounded. So Allah made that day precede Allah’s Apostle so that they (i.e. the Ansar) might embrace Islam.
All three traditions from Ayesha inform us about the day of Buath. The main objective behind Hadith narrations are to ascertain that uttered by the Prophet (s) that includes his sayings, acts, and approval or disapproval of things.
Now compare this to the three traditions about Buath. The Prophet (s) says nothing about it, nor performs any action in connection with the day of Buath that one can imitate, fact of the matter is Ayesha’s knowledge of the day of Buath is that which has reached her through musical lyrics, as we shall expand on later. Suffice it to say the day of Buath has no nexus with the Islamic history. Whilst we have been unable to gauge any facts of the day of Bu’ath from history books, some light is shed by Allamah Shibli Numani in his Siratun Nabi Volume 1 page 231:
“For a considerably long time Aus and Khazrak remain allied and united; but true to the old Arab tradition, they were led at last to bloody battles by tribal feuds and dissensions. The last one known is Arab history as the Battle of Bu’ath was so fiercely fought that each side lost all the warriors of note. The Ansar were now so weak that they sent a deputation to the Quraish to seek their alliance. But Abu Jahl nipped these efforts in the bud”.
Now our confusion is as follows:
- During the battle of Bu’ath were the Khazraj Muslim or non-Muslim?
- Was this battle to assist Islam or to enable tribal superiority?
- If this was an Islamic battle why is it not mentioned in the annals of Islamic history?
- If it was merely for tribal superiority why was Ayesha advocating its importance?
- If the Jews benefitted from the outcome of this battle why was Ayesha citing its significance?
- If it benefitted the Ansar on what basis did Numani suggest that the Ansar had become weakened?
Now look at the traditions celebrating the said event.
TRADITION ONE
Sahih Bukhari, Volume 2, Book 15, Number 70:
Narrated Aisha:
Allah’s Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, “Musical instruments of Satan near the Prophet (p.b.u.h)?” Allah’s Apostle (p.b.u.h) turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I signalled to those girls to go out and they left. It was the day of ‘Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, “Carry on! O Bani Arfida,” till I got tired. The Prophet (p.b.u.h) asked me, “Are you satisfied (Is that sufficient for you)?” I replied in the affirmative and he told me to leave.
TRADITION TWO
Sahih Bukhari, Volume 2, Book 15, Number 72:
Narrated Aisha:
Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly (sic), “Musical instruments of Satan in the house of Allah’s Apostle !” It happened on the ‘Id day and Allah’s Apostle said, “O Abu Bakr! There is an ‘Id for everyone.
TRADITION THREE
Sahih Bukhari Volume 2, Book 15, Number 103:
Narrated ‘Urwa on the authority of ‘Aisha:
On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, “Leave them, for these days are the days of ‘Id and the days of Mina.” ‘Aisha further said, “Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and (‘Umar) scolded them. The Prophet said, ‘Leave them. O Bani Arfida! (carry on), you are safe (protected)
TRADITION FOUR
Sahih Bukhari Volume 4, Book 52, Number 155:
Narrated ‘Aisha:
Allah’s Apostle came to my house while two girls were singing beside me the songs of Bu’ath (a story about the war between the two tribes of the Ansar, i.e. Khazraj and Aus, before Islam.) The Prophet reclined on the bed and turned his face to the other side. Abu Bakr came and scolded me and said protestingly, “Instrument of Satan in the presence of Allah’s Apostle?” Allah’s Apostle turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I waved the two girls to go away and they left. It was the day of ‘Id when negroes used to play with leather shields and spears. Either I requested Allah’s Apostle or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he let me stand behind him and my cheek was touching his cheek and he was saying, “Carry on, O Bani Arfida (i.e. negroes)!” When I got tired, he asked me if that was enough. I replied in the affirmative and he told me to leave.
TRADITION FIVE
Sahih Bukhari Volume 5, Book 58, Number 268:
Narrated Aisha:
That once Abu Bakr came to her on the day of ‘Id-ul-Fitr or ‘Id ul Adha while the Prophet was with her and there were two girl singers with her, singing songs of the Ansar about the day of Buath. Abu Bakr said twice. “Musical instrument of Satan!” But the Prophet said, “Leave them Abu Bakr, for every nation has an ‘Id (i.e. festival) and this day is our ‘Id.”
If we bring together these shameless traditions we see that from
TRADITION ONE
- two girls attend the home of Ayesha and sing about the battle of Bu’ath, we know nothing of which tribe they are from
- The Prophet (s) lay down and turned his face to the other side.
- Abu Bakr criticizes Ayesha for allowing Satanic instruments into the home of the Prophet (s)
- The Prophet (s) insist they be left alone
- When Abu Bakr becomes distracted Ayesha signals them to leave
- We know nothing of what day this was
TRADITION TWO
- They are Ansari girls
- It is the day of Eid
- The Prophet (s) justifies the singing saying Abu Bakr! There is an ‘Id for everyone, no mention of the words ‘Leave them’ from Tradition One.
TRADITION THREE
- No mention of their tribe
- No mention of their singing about the day of Buath unlike Tradition One and Two
- Abu Bakr admonishes the girls (not Aisha as stated in Tradition One)
- The Prophet has his face covered, whilst Tradition One says he turned away
- Abu Bakr scolds the singers but makes no reference to Satanic instruments present in the other two traditions
- The Prophet defends the signing with an addition to Tradition “Leave them, for these days are the days of ‘Id and the days of Mina” no mention of there is an Eid for everyone from Tradition Two.
- In Traditions One and Two, we are told that the girls were singing, and Abu Bakr’s got angry observing tambourines in the room. In Tradition Three there is no mention of their singing rather their playing the tambourine!
- Tradition One states the Prophet (s) turned his face towards Abu Bakr, whilst Tradition Three says he uncovered his face
Perhaps the contradictions might have been explainable were they from different narrators, how can such notable variations be accepted when they all come the direct eye witness testimony of Ayesha who informed her nephew Urwa? Note how in the traditions Abu Bakr is angered at the scene that he witnessed before him, girls singing with what he deemed the instruments of Satan. The Prophet (s) seeks to justify the situation by pointing out that it is Eid, can we therefore deduce that partaking in irreligious acts such as playing instruments, and listening to women singing is okay, provided that it is done on Eid? Does the day of Eid give the believer carte blanch authority to act in any way he pleases, due to the festive nature of the day? What portrayal of Muhammad (s) is Ayesha seeking to inform her adherents from such shameless narrations? Does the Shariah not prohibit a man from listening to women singing? Does the Shariah not prohibit the use of musical instruments? There is no doubt that it does and we even read in Sunan Ibn Majah Volume 5 Hadith Number 4020:
Narrated Abu Malik Al-Ashari:
“The Messenger (pbuh) of Allah (SWT) said, “Some people of my Ummah will drink wine, calling it by other than its real name, merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into monkeys and swines.
How can a Prophet (s) that makes it clear to his followers that those that listen to musical instruments and lady singers will incur the wrath of Allah (swt) risk such a wrath by partaking in the very act that he (s) has himself stated is haram? If one is left with the choice of either rejecting the testimony of Ayesha or safeguarding the purity of Rasulullah (s), we the Shia know which approach we will take. Will Ibn al Hashimi do the same?
Reply Eight – Ayesha gave two contradicting statements relating to Hafsa being visited by her uncle
Sahih Bukhari Volume 3, Book 48, Number 814:
Narrated Amra bint ‘Abdur-Rahman:
That ‘Aisha the wife of the Prophet told her uncle that once, while the Prophet was in her house, she heard a man asking Hafsa’s permission to enter her house. ‘Aisha said, “I said, ‘O Allah’s Apostle! I think the man is Hafsa’s foster uncle.’ ” ‘Aisha added, “O Allah’s Apostle! There is a man asking the permission to enter your house.” Allah’s Apostle replied, “I think the man is Hafsa’s foster uncle.” ‘Aisha said, “If so-and-so were living (i.e. her foster uncle) would he be allowed to visit me?” Allah’s Apostle said, “Yes, he would, as the foster relations are treated like blood relations (in marital affairs).”
Sahih Bukhari Volume 4, Book 53, Number 337:
Narrated ‘Amra bint Abdur-Rahman:
‘Aisha, the wife of the Prophet told her that once Allah’s Apostle was with her and she heard somebody asking permission to enter Hafsa’s house. She said, “O Allah’s Apostle! This man is asking permission to enter your house.” Allah’s Apostle replied, “I think he is so-and-so (meaning the foster uncle of Hafsa). What is rendered illegal because of blood relations, is also rendered illegal because of the corresponding foster-relations.”
Sahih Bukhari Volume 7, Book 62, Number 36:
Narrated ‘Aisha:
(the wife of the Prophet) that while Allah’s Apostle was with her, she heard a voice of a man asking permission to enter the house of Hafsa. ‘Aisha added: I said, “O Allah’s Apostle! This man is asking permission to enter your house.” The Prophet said, “I think he is so-and-so,” naming the foster-uncle of Hafsa. ‘Aisha said, “If so-and-so,” naming her foster uncle, “were living, could he enter upon me?” The Prophet said, “Yes, for foster suckling relations make all those things unlawful which are unlawful through corresponding birth (blood) relations….”
Notice the discrepancies between the traditions. The chain of transmission in the two traditions is identical. In one Ayesha informs Rasulullah (s) that the man wishing to enter is the uncle of Hafsa whilst in the remainder Rasulullah (s) informs Ayesha of this fact. If it is suggested they are all different occasions are we going to assume that Ayesha highlighted this fact on four different occasions? Was she in some way seeking to embarrass Hafsa? Why? Moreover note how the name of this uncle is covered up in the traditions, he ie ‘so and so’ why is that? Whilst this question is a side issue does the discrepancy not evidence lying on the part of Ayesha?
Reply Nine – Ayesha narrated the black magic event with notable discrepancies
One tradition that Imam Bukhari has narrated at various points in his Sahih is the suggestion that Rasulullah (s) became a victim of black magic. It is interesting that no other person was aware of this supposed fact, save Ayesha. If we were to narrate all of these narrations we would detract from the matter at hand, suffice it to say they have reached us through the descendants of Abu Bakr with two particularly notable contradictions:
Who was responsible for carrying out black magic on the Prophet (s)? Sahih Bukhari the Book of Medicine Volume 7, Book 71, Number 660:Hisham-Urwa-Aisha- Labid bin Al-A’sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.Sahih Bukhari, the Book of Medicine Volume 7, Book 71, Number 661:Hisham-Urwa-Aisha‘Labid bin A’sam, a Jew from the tribe of Bani Zuraiq.’
How did two men notify the Prophet (s) that he (s) had been the victim of black magic? Sahih Bukhari, Volume 7, Book 71, Number 660:Hisham-Urwa-Aisha‘The one near my head asked the other. What is wrong with this man?’ The latter replied he is under the effect of magic whilst. Sahih Bukhari Volume 8, Book 73, Number 89:Hisham-Urwa-Aisha-
The one near my feet, asked the one near my head (pointing at me), ‘What is wrong with this man?’.
We wish to point out that whilst the complete chain of narrators are six, the common link that we have shown is the narrations all come to us via Ayesha, Urwa (her nephew) and his son.
Reply Ten – Ayesha testified to her performing the Tawaf of the Kaaba when she could not have done so
Sahih Bukhari Volume 1, Book 6, Number 293:
Narrated Al-Qasim:
‘Aisha said, “We set out with the sole intention of performing Hajj and when we reached Sarif, (a place six miles from Mecca) I got my menses. Allah’s Apostle came to me while I was weeping. He said ‘What is the matter with you? Have you got your menses?’ I replied, ‘Yes.’ He said, ‘This is a thing which Allah has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of the Taw-af (Circumambulation) round the Ka’ba.” ‘Aisha added, “Allah’s Apostle sacrificed cows on behalf of his wives.”
This is the first tradition that opens up the Book of menstruation in Sahih Bukhari.
- Rasulullah (s) only performed one Hajj during his lifetime, now did he not explain what menstruation was until the matter arose on that day?
- Why did he wait until the time of the Hajj to elaborate on the origins of menstruation?
- Had Ayesha never asked about this in the past, or had the Prophet (s) never told her?
- If Ayesha had never asked the Prophet about this previously, why not?
- If he had not expounded on it, why not?
One thing is clear, a woman in a menstrual state is prohibited from perform the Twaf around the Kaaba.
Sahih Bukhari Volume 1, Book 6, Number 325:
Narrated ‘Aisha:
(the wife of the Prophet) I told Allah’s Apostle that Safiya bint Huyai had got her menses. He said, “She will probably delay us. Did she perform Tawaf (Al-Ifada) with you?” We replied, “Yes.” On that the Prophet told her to depart.
The fascinating thing is Rasulullah (s) asks the women “Did she perform Tawaf (Al-Ifada) with you?” the gender is clearly in the feminine, yet the response does not come from women, the Arabic grammar “Yes” is in the masculine. We are attaching the Arabic text to evidence this fact. One also wonders why the Ahle Hadith Urdu translation of the said tradition states “the women replied ‘Yes’ – when the Arabic text says something different. The fact of the matter is the question addresses women and Ayesha’s advocates will simply put this down to an error on the part of Imam Bukhari. This might indeed be the case and the positive response came from the women, the problem is how can Ayesha be one of the women that said yes when we know she started menstruating before she got to Mecca, and hence was told by the Prophet (s) that she could not perform the tawaaf?
