Was Imam Ali (as)’s decision to allow safe passage to Ayesha to evidence of their cordial relations?
It is indeed a great irony that the noxious Nawasib teach their adherents that Ali bin Abi Talib (as) and Ayesha held extremely cordial relations and in order to prove this, they rely on the stance of Ali bin Abi Talib (as) letting Ayesha go safely after her defeat in the battle of Jamal. Some one should ask these cunning writers, why don’t you inform your adherents about all the events that preceded the battle, citing the the grudge that she possessed for Ali bin Abi Talib (as) that caused her leave her dwelling, join a male anti Ali opposition movement that ultimately fought him? As for the stance of Ali bin Abi Talib (as) allowing Ayesha go home safely, that stance was entirely based the instruction that Holy Prophet (s) had given to Ali bin Abi Talib (as), as we read in Majma al Zawaid:
Abu Rafee narrated that Allah’s messenger (s) said to Ali bin Abi Talib: ‘There will be a dispute between you and Ayesha’. Ali said: ‘Oh Allah’s messenger, me?’ Prophet said: ‘Yes’. Ali said: ‘Oh Allah’s messenger, would I be on error?’ Prophet said: ‘No, but when that happens, take her to a safe place’.
Al-Haythami said: ‘The narrators are Thiqah’. Ibn Hajar Asqlani said: ‘The chain is Hasan’ (Fatah al-Bari, Volume 13 page 55).
Whilst the Prophet (s) in his other predictions had predicted the rebellious conduct that Ayesha and other Sahaba would cause, to the point that her colleagues would play the role of infidels with Ali bin Abi Talib (as) remaining on the right path, He (s) also instructed Ali bin Abi Talib (as) to treat Ayesha gently and one with an open mind can easily comprehend the widom behind such an instruction since her execution would have caused a rift in the Ummah that would have been greater than Jamal, with Nasibi elements demanding justice for the murder of the Prophet’s wife.
Are we duty bound to offer excuses for those whose conduct blackened the pages of history?
Ibn al Hashimi states:
Likewise have the Shia taken the actions of the Prophet’s wives (and Sahabah) and accused them of having alterior motives. The righteous believers are those who make 70 excuses for their brothers and sisters in Islam; the upright Muslims are those who give the benefit of the doubt to their fellow believers, especially to the Prophet’s wife and lover.
Reply One – Imam Ali (as) offered no excuses for those that opposed him at Jamal
If offering excuses and not suggesting ulterior motives if not the conduct of an upright Muslim, what Fatwa will Ibn al Hashimi attribute to Imam Ali (as) who said as follows to Talhah prior to hostilities commencing at Jamal.
Ali said to al-Zubair: “Are you asking me for compensation for the blood of ‘Uthman, when it was you who killed him? I ask Allah in His power right now to give a hateful punishment to he among us who was the severest in opposing ‘Uthman.” Ali said to Talhah: ” You have brought the Messenger of Allah’s wife to make her fight while you hide your wife at home.”
There is nothing from this explicit statement that would suggest that Imam Ali (as) was offering 70 excuses for those ‘Muslim’ that lead out an army against him at Jamal.
Reply Two – Offering excuses for criminal conduct sets a very dangerous precedent
Providing excuses may well be appropriate over a minor disgression but when the matter is one wherein the individuals concerned turned there back on the Quran, Hadith (commanding obedience) and participated in activities that involved lies, propaganda, and a battle that shed the blood of thousands of Muslims, then there are no grounds to simply provide excuses for their conduct. If this was to be the case then we would urge the Salafi judiciary to dismanatle their function forthwith, and permit citizens to conduct incitement, propaganda and violent rebellion against the State. No actions be sought against such individuals since they are merely adhering to the Sunnah of the Sahaba. The State should not prosecute such reprobates, on the contrary excuses should be offered for their conduct and they should be allowed to behave like this without impunity, after all to quote Ibn al Hashimi ‘the righteous believers are those who make 70 excuses for their brothers and sisters in Islam; the upright Muslims are those who give the benefit of the doubt to their fellow believers’
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