Rant – Our Duties Towards ‘Umahat ul Momineen’

-:Second Emotional Rant:-

Our duties towards ‘Umahat ul Momineen’ are on par with those afforded to our natural mothers

Ibn al Hashimi stated:

In order to be a believer, a Muslim must accept all of the Prophet’s wives as his mothers as decreed in the quoted verse. He must treat Aisha (رضّى الله عنها) with the same respect that he treats his own mother with. Let us see what the Quran says about respecting one’s parents:

“Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say: ‘My Lord! bestow on them Your Mercy…’” (Quran, 17:23-24).

Allah says again: “And (there is one) who says to his parents ‘oof’ ! …for they are those in loss!” (Quran, 46:17-18)

If Aisha (رضّى الله عنها) is the mother of the believers, then the people who slander her, insult her, and criticize her are not believers. We wonder what will be the fate of those who speak of Aisha (رضّى الله عنها) with contempt, who repel Aisha (رضّى الله عنها), disassociate themselves from her [i.e. “baraa”], and call her an enemy of Islam? How can the mother of Muslims, as declared by Allah, be an enemy of the Muslims?

Reply – The said verse has nothing whatsoever to do with the wives of the Prophet (s)

Look at the dishonesty of the Nasibi. Can Ibn al Hashimi submit any Quranic verse or Sahih Hadith wherein it is stipulated that Ayesha should be afforded the same respect as is afforded to one’s biological mother? The verses have nothing whatsoever to do with Ayesha, rather they are linked to one’s elderly biological parents, and our duties towards them, in terms of how we converse with them.

The contexts of both verses are as clear as day in (Quran, 17:23-24):

Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.

And, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them thy Mercy even as they cherished me in childhood.”

Now consider Maudoodi’s commentary of the said verse:

This verse enjoins that after Allah’s right, the greatest of all the human rights is the right of parents: therefore, the children should obey and serve and respect their parents. The collective morality of society should make it incumbent on children to be grateful and respectful to their parents, they should serve them as they nursed and brought them up in their childhood. Above all, this verse is not merely a moral recommendation but is the basis of the rights and powers of parents the details of which we find in the Books of Hadith and Fiqh. Moreover, respectful behavior and obedience to and observance of the rights of parents comprise the most important element of the material education and moral training in the Islamic Society and civilization. Incidentally, all these things have determined for ever the principle that the Islamic State shall make the family life sound and secure by laws, administrative regulations and educational policy and prevent its disintegration.

Is there anything from the said verses and the commentary of Maudoodi that suggests the verse regulates our conduct towards the wives of Rasulullah (s)? Clearly not, yet we have this shameless creature at another point quoting a segment of the verse out of context to dupe his readers…

Ibn al Hashimi dishonesty states:

Should we not heed the word of Allah and lower the wing of humility to Aisha (رضّى الله عنها), the Mother of the Believers? Should we not, in fact, pray for her and the rest of the Prophet’s wives as mentioned in the Quran: “My Lord! bestow on them Your Mercy…” (Quran, 17:23-24)

Has Ibn al Hashimi not blatantly lied here? Does the verse that he partially cited indeed refer to a supplication in favour of the wives of Rasulullah (s)? Clearly not, had Ibn al Hashimi quoted the complete verse this would have been evident to all after all, it states:

And, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them thy Mercy even as they cherished me in childhood.”

Did the wives of the Prophet (s) bring up the Sahaba, Tabieen, and all the generations until now in childhood that hence requires that we supplicate for them? Did Ayesha and Hafsa cherish their respective fathers when they were children? Did Ayesha act as baby sitter for Ibn al Hashimi when he was a child? The fact is this verse applies to every generation of believer, and refers to our duty to supplicate for our natural parents who raised us when we were children. We would invite this Nasibi to present authentic Sunni tafseers or Hadeeth wherein we are informed that this verse refers to the relationship between the believers and the wives of Rasulullah (s).

To falsely attribute a verse to the wives of Rasulullah (s) when it has nothing whatsoever to do with them is the height of dishonesty. We should also point out that whilst the verses point out how we engage with them when one is conversing with them, it doesn’t mean that one cannot disassociate from them in the eventuality of them committing unlawful deeds. Along the same lines as we had argued earlier, if there is a mother that takes a position on a matter that is kufr, is a son not entitled to deem such a person an enemy of Islam, and keep aloof from her? Clearly so, since supporting that kufr position violates the contract of obedience he has with Allah (swt).