Prostration of Aisha on the news of Ali’s death


We are going to refute another accusation against Aisha, inshAllah.

Rafida says:

حدثني محمد بن الحسين الأشناني، قال: حدثنا أحمد بن حازم، قال: حدثنا عاصم بن عامر، وعثمان بن أبي شيبة، قالا: حدثنا جرير، عن الأعمش، عن عمرو بن مرة، عن أبي البختري، قال:لما أن جاء عائشة قتل علي عليه السلام سجدت.

Narrated to us Muhammad b. Hussein al-Ashnani – narrated to us Ahmad b. Hazem, narrated to us Aseem b. Ameer and Uthman b. Abi Shaybah , narrated to us Jarir, from Amash, from Amr b. Murrah, from Abu Bukhtari that he said: When the news of Ali’s (r.a) death reached Aisha, whereupon she prostrated (to thank God.)  – Abul-Faraj al-Isfahani, “Maqatil al-Talibiyyin”, v.1, p.11

First of all we would like to start from the author of book – Abul Faraj al-Isfahani.

Rafida quoted Dhahabi saying regarding him: “There is no harm in him”. But this saying isn’t enough to judge this man as a narrator, or to describe him as a reliable one. Abul Faraj was shia, as said Dhahabi in “Siyar”.

Second we should mention al-Amash, Sulaiman ibn Mikhran. Who was thiqat, but was known for tadlis, and this report he transmitted in muanan form, without making clear if he heard it himself or not.

Thirdly, Abul Bukhture didn’t narrated from Aisha. Imam Waliatdin Abu Zurah al-Iraqi in his “Tuhfat al-Tahshil fi Dzikri Ruwat al-Marasil” (p 126-127) said:

Abu Hatim said: (Abul Bukhturi) didn’t heard from Ali, and didn’t seen him.

Al-Alai said: He narrated a lot disconnected (reports) from Umar, and Ali and ibn Masood, and Huzayfa and others.

Abu Hatim said: (Reports) Abul Bukhturi from Aisha (is) mursal.

So even if we would accept Abul Faraj al-Isbahani as a reliable in ahadeth, this chain contains possible irsal between al-Amash and Abul Bukhturi, and certain irsal between Abul Bukhturi and Aisha.

Then rafidi said:

Let’s see another sources, for this incident.

وذهب بقتل علي عليه السلام إلى الحجاز سفيان بن أمية بن أبي سفيان بن أمية بن عبد شمس فبلغ ذلك عائشة فقالت:
فأَلقتْ عَصاها واستقرَّ بها النَّوى كما قرَّ عيناً بالإيابِ المُسافِرُ

“Sufyan b. Uyaynah brought the news of Ali’s death to Hijaz. When Ayesha (ra) was informed about the murder of Ali (ra), she said:

“she threw down her staff and settled upon her place of abode, like the traveller happy to return home”.

First of all that is not ibn Uyaynah, but ibn Umayah. Second it’s interesting why in contrast to first report, this one, rafidi quoted without chain?

We would ask them, do you believe this report is authentic?

Because these words are part of much bigger narration from “Tabaqat”, let us quote it completely:

قال أخبرنا أسباط بن محمد عن مطرف عن أبي إسحاق عن عمرو بن الأصم قال دخلت على الحسن بن علي وهو في دار عمرو بن حريث فقلت له إن ناسا يزعمون أن عليا يرجع قبل يوم القيامة فضحك وقال سبحان الله لو علمنا ذلك ما زوجنا نساؤه ولا ساهمنا ميراثه قالوا وكان عبد الرحمن بن ملجم في السجن فلما مات علي رضوان الله عليه ورحمته وبركاته ودفن بعث الحسن بن علي إلى عبد الرحمن بن ملجم فأخرجه من السجن ليقتله فاجتمع الناس وجاؤوه بالنفط والبواري والنار فقالوا نحرقه فقال عبد الله بن جعفر وحسين بن علي ومحمد بن الحنفية دعونا حتى نشفي أنفسنا منه فقطع عبد الله بن جعفر يديه ورجليه فلم يجزع ولم يتكلم فكحل عينيه بمسمار محمى فلم يجزع وجعل يقول إنك لتكحل عيني عمك بملمول مض وجعل يقول اقرأ باسم ربك الذي خلق خلق الإنسان من علق حتى أتى على آخر السورة كلها وإن عينيه لتسيلان ثم أمر به فعولج عن لسانه ليقطعه فجزع فقيل له قطعنا يديك ورجليك وسملنا عينيك يا عدو الله فلم تجزع

فلما صرنا إلى لسانك جزعت فقال ما ذاك مني من جزع إلا أني أكره أن أكون في الدنيا فواقا لا أذكر الله فقطعوا لسانه ثم جعلوه في قوصرة وأحرقوه بالنار والعباس بن علي يومئذ صغير فلم يستأذن به بلوغه وكان عبد الرحمن بن ملجم رجلا أسمر حسن الوجه أفلج شعره مع شحمة أذنيه في جبهته أثر السجود قالوا وذهب بقتل علي عليه السلام إلى الحجاز سفيان بن أمية بن أبي سفيان بن أمية بن عبد شمس فبلغ ذلك عائشة فقالت … فألقت عصاها واستقرت بها النوى … كما قر عينا بالإياب المسافر

Red marked is a part which use these shias. But let us translate the beginning of this report, which I marked in green.

Narrated to me Asbat ibn Muhammad from Muttarif from Abu Ishaq from Amr ibn Al-Asam, which said: I entered upon al-Hasan ibn Ali and he was in the house of Amr ibn Harith, I said to him: People claim that Ali would be back before day of judgment, and he laughed. He answered: SubhanAllah! If we would know that we wouldn’t marry his wifes, neither divide his inheritance. He said: Abdurrahman ibn Muljam was in the prison, and when Ali ridwanullah alaihi wa rahmatuhu wa barakatuhu died and was buried, al-Hasan ibn Ali send to Abdurrahman ibn Muljam, to take him out from prison for execution….

Further al-Hasan mentioned execution till the end, and described how tongue of ibn Muljam was cut. And in the end he mentioned the thing which was quoted by rafidah against Aisha.

So we want to question this rafidi who used this narration.

1) Do you believe in it completely? Or exactly as jews you believe in part of it, and reject the other?

2) If you do believe in second part, you should believe in first one, because they were transmitted via the single chain.

3) If you do believe in it completely, you should admit that ahlal- bayt laughed upon idea that Ali would return before dooms-day, meaning they laughed upon the one of the pillars of your faith – Rajat.

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