Rant - No One Tolerates Criticism of Their Mothers

–:Third Emotional Rant:–

No One Tolerates Criticism of Their Mothers

Ibn al Hashimi stated:

Would our Shia brothers enjoy it if their local Ayatollahs delivered sermons denouncing their biological mothers? Would our Shia brothers enjoy it if Al-Islam.org or other Shia websites broadcast-ed slander against their biological mothers like they dedicate page after page denouncing Aisha (رضّى الله عنها)? Al-Islam.org has a whole page dedicated to the charge that Aisha (رضّى الله عنها) was a jealous woman. Answering-Ansar has a page dedicated on their site to condemning the Prophet’s wife. Would believers find it acceptable and within religious protocol-to (sic) insult their own biological mothers?

Reply One – Constructive criticism is legitimate when one’s mother is in the wrong

There is a marked difference between one’s run of the mill biological mother and mother of the Faithful Ayesha. A mother may commit wrong deeds, have faults but they have no bearing on anyone, the community is completely unaffected by her conduct. The influence of that mother remains within the confines of the home and the boundary walls wherein she frequents. It would hence be inappropriate to denounce her conduct via a public forum, as her influence is restricted to her immediate family, and her influence goes no further to her immediate relatives, to the outside world she is an ordinary citizen of the State going about her daily life. The matter is different when a mother whose influence is over an entire community indulges in seditious conduct that creates splits within the community, creating resentment, hostility, bloodshed and violates the rules and regulations imposed on her by the Quran and Sunnah.

Had Ayesha been a normal biological mother whose jealous conduct was limited to a family dispute that left the community unaffected it would be wholly inappropriate to cite her conduct publicly. Ayesha was however not an ordinary mother, she was the Mother of the believers. It was her home that was used as a planning center, wherein discussions focused on a strategy to fight Imam Ali (as). A jealous mother’s act might just affect her immediate relatives and have no bearing on the society wherein she resides, when it came to Ayesha her irrational conduct spilled from her home on to the plains of Jamal, wherein she mobilized an entire army to fight the legitimate Head of State, by doing so, not only did she violate the Quran by breaching conditions imposed upon her and rebelling against the Ul’il Amr her Fitnah also breached a plethora of Prophetic traditions relating to a duty to follow Ali (as) after him (s). She used her presence / influence to convince people to overthrow Imam Ali (as), her influence was such that her adherents took control of the province of Basra, and it was then upon her orders that the Governor was brutally tortured. Her conduct breached the Quran, the Sunnah and split the Islamic community, for she exploited her position to convince people to back her bloody campaign to seek vengeance for Uthman. Not only did she commit a major sin by acting in the manner that she did, she also misled others to likewise fall into sin, after all she encouraged people to oppose and fight Ali ibn Abi Talib, the Imam of the time, meaning those that died in Jamal, lost their lives without recognizing him as the Imam of the time, by doing so they died apostates pursuant to the words of Rasulullah (s) ‘he who doesn’t recognize his Imam of the Time dies the death of jahilyya’. Ayesha’s conduct was not only harmful to herself, it was harmful to the Islamic community, one whose conduct harms society has no immunity from criticism, because she has violated the Shariah and misled others in the process. When her advocates insist that her conduct was justifiable and correct, then they are in effect endorsing the conduct of one that violated the Quran and Sunnah, as such we are duty bound to (within the confines of decorum) highlight her conduct and evidence the fact that her conduct contravened the Shariah.

Reply Two – Ibn al-Hashimi’s Imam tolerated a person praising his mother’s genitalia

Since Ibn al-Hashimi has automatically sought to cite Shia mothers to further his flawed logic, let us cite one good example for him from his own house. Sheikh Muhammad bin Qasim bin Yaqub (d. 940 H) records in his book Rawudh al-Akhbar al-Muntakhab min Rabee al-Abrar, pages 220-221:

“Muawiyah (ra) was famous for his cool temperament and no one could make him angry. Thus, one person claimed that he would make him angry. He went to him (Muawiyah) and said: ‘I would like to ask you to marry your mother to me because she had a large sweet tasting vagina.’ Muawiyah replied, ‘That is why my father loved her’. Muawiyah then ordered his treasurer to give him 1000 coins so that he might buy a slave girl for himself”. 

Rawudh al-Akhbar al-Muntakhab min Rabee al-Abrar, pages 220-221

We suggest that Ibn al Hashimi takes a good long look at the above example.

Ibn al Hashimi stated:

Would believers find it acceptable and within religious protocol-to (sic) insult their own biological mothers?

Muawiyah according to the world that Ibn al Hashimi frequents is not just a believer he is the uncle of the believers, and a Hadi Imam. Ibn al Hashimi’s Hadi Imam is so tolerant of a man insulting his biological mother he does not even object to the fact that a man approaches him directly and attests to having performed cunnilingus on her! Since Ibn al Hashimi deems Muawioyah a Hadi Imam, then he should accept that is only right that believers observe patience when their mother are being publicly ridiculed in their presence, since such patience is the type of religious protocol that had been adopted by his Hadi Imam Muawiyah.