Hadith: Aisha (r.a) and grave

The report about making an opening to the sky about the grave of Allaah’s Messenger (sallalahu alaihi wa ala alihi wa sallam). Ad-Daarimee reports in his Sunan (1/43): Abun-Nu’maan narrated to us:

Sa’eed ibn Zayd narrated to us: ‘Amr ibn Maalik an-Nukree narrated to us: Abul-Jawzaa Aws ibn ‘Abdullaah narrated to us, saying: “The people of al-Madeenah suffered a very severe drought, so they complained to ‘Aaishah, so she said:

“See the grave of the Prophet (sallalahu alaihi wa ala alihi wa sallam ), make an opening in the roof above it, so that there is nothing between it and the sky.” He said: So they did so, and we were blessed with rain such that the crops grew and camels became fat and swollen, so it was called the year of increase.”

This chain of narration is weak and cannot be used as a proof due to three reasons:

(i) Sa’eed ibn Zayd who is the brother of Hammaad ibn Zayd is somewhat weak. Al-Haafidh said about him in at-Taqreeb: “Generally acceptable, but he makes mistakes.” Adh-Dhahabee said about him in al-Meezaan: “Yahyaa ibn Sa’eed said: ‘weak’, and as-Sa’dee said: ‘He is not a proof, they declare his ahaadeeth to be weak.’ An -Nasaa’ee and others said: ‘He is not strong’ and Ahmad said: ‘He is all right.’ Yahyaa ibn Sa’eed would not accept him.”

(ii) It is mawqoof, coming only from ‘Aaishah and not from the Prophet (sallalahu alaihi wa ala alihi wa sallam), and even if the chain of narration upto ‘Aaishah were authentic then it would not be a proof since it is something open to personal judgement in which even the Companions are sometimes correct and sometimes incorrect, and we are not bound to act upon that.

(iii)     That the Abun-Nu’maan in its isnaad is Muhammad ibn al-Fadl, who is known as “Aarim1. He was originally a reliable narrator except that he deterio – rated at the end of his life. Al-Haafidh Burhaanud-Deen al-Halabee mentions him amongst those who deteriorated in later life in his book:al-Muqaddimah (p.391) and he says: “The ruling about these people is that the narrations of these people are accepted if reported from them by people who heard from

them before they deteriorated. But narrations reported from them by those who heard from them after they deteriorated, or narrations reported from them by people about whom we do not know whether they heard from them before they deteriorated or after, then these narrations are to be rejected.” I say: We do not know whether this report was heard by ad -Daarimee from him before or after his memory deteriorated, so it is therefore not acceptable, and cannot be used as evidence.133Then Shaikhul-Islaam Ibn Taimiyyah said in ar-Radd ‘alal-Bakree (pp68-74):

“What is reported from ‘Aaishah, radiyallaahu ‘anhaa, that an opening was made above his grave to the sky, in order for rain to be sent down, then that is not authentic. Its chain of narration is not reliable, and a clear proof of its being a lie is the fact that no such opening existed above the house at all in the whole of the life of ‘Aaishah. Rather it remained as it had been in the time of the Prophet (sallalahu alaihi wa ala alihi wa sallam), part of it being covered and a part uncovered. The sun used to shine into it as is established in the two Sabeehs from ‘Aaishah that the Prophet (sallalahu alaihi wa ala alihi wa sallam) used to pray the ‘Asr Prayer whilst the sun was shining into her house and not producing shade. Then the room remained like that attached to the mosque of the Messenger (sallalahu alaihi wa ala alihi wa sallam)… then the Prophetic room was entered into the mosque. Then a high wall was built around the room of ‘Aaishah, which contained the grave. Then after that a window was built in the roof so that it was possible to enter through it if there was a need to sweep it clean. But as for the presence of such an opening during the lifetime of ‘Aaishah, then it is a clear lie. Even if that were true then it would only be a proof that the people had not used to seek from Allaah by means of the right of a created being, and that they had not used to make tawassul in their supplication by means of a deceased person, nor ask Allaah through him.

Rather they opened up an opening above the grave so that mercy should descend upon it. They did not make any supplication by means of his right, so what is the connection between this and that?! (end of quote from sheikh Albani).

May mercy of Allah be upon sheikhana Albani, which deal with this and many other doubts of heretics in his work, which could be find here.

All I want to add, as said our beloved sheikh, even if this report would be saheeh, it by no way would be an ammo for mushriks which are making istigatha to dead awliyah.  Because in it NO indication in it that it’s permitted to ask dead awliya for something. The latest point that it could be used for, it’s tabarruk, which no one from scholars has ever denied. But want to repeat again, if it would be saheeh.

New shia book about Aisha (r.a)

Kaafir, zindiq Yaseer al-Khabith (may Allah curse him) printed a new book about mother of believers, and enemy of such kuffar like al-Khabith.

He entitled it:

 الفاحشة الوجه الآخر لعائشة

“Al-Fahishata al-Wajhul al-Akhir li Aishata” – “Obscenity… the other side of Aisha”

اللهم عليك بالخبيث ياسر الخبيث!!!   لعنة الله عليه ابن الحرام!! لعنة الله عليه وعلى من أعانه

Q: Did Aisha marry before marriage with prophet?

Q: Some dajals are spreading the doubt in the internet, as if before marriage with prophet (sallalahu alaihi wa ala alihi wa sallam), Aisha (r.a) was married to another man.

A. They are basing this accusation on two reports from “Tabaqat” of ibn Sad.

First one from ibn Abbas, where stated that when prophet (sallalahu alaihi wa ala alihi wa sallam) proposed her, Abu Bakr said that he promised her to Jubair ibn Mutim.

And second from Abdullah ibn Abi Muleika, where stated that Abu Bakr said that he already gave her for Jubair.

Both reports hold no water.

As for the report from ibn Abbas, it was transmitted from the way of Muhammad ibn Saaib al-Kalbi, dajal from the sect of sabaiyah. He was ardent liar.

As for the report of ibn Abu Muleika. First of all ibn Abu Muleika was tabein, and he couldn’t be an eye witness of this incident. Second, chain till ibn Abu Muleika in itself is fishy, it runs via Ajlah al-Kindi. Shia, which was criticized by some great scholars.

Refuting some doubts regarding Aisha (r.a)

As we seen AA moved their trash to new site. They have changed the address but not a content or approach. We can still see them doing their best in attempt to accuse companions and Islam in general. In this post we would deal with two accusations against Aisha, mother of all believers.

Continue reading

Shia Mahdi and Aisha (r.a)

Al-Majlisi narrated in “Biharul anwar” (52/314-315) narrated:

عن عبد الرحيم القصير، قال: قال لي أبو جعفر عليه السلام: أما لو قام قائمنا لقد ردت إليه الحميراء حتى يجلدها الحد وحتى ينتقم لابنة محمد فاطمة عليها السلام منها.

قلت: جعلت فداك ولم يجلدها الحد ؟ قال: لفريتها على ام إبراهيم صلى الله عليه قلت: فكيف أخره الله للقائم عليه السلام ؟ فقال له: إن الله تبارك وتعالى بعث محمدا صلى الله عليه وآله رحمة وبعث القائم عليه السلام نقمة

Abu Ja’far Imam Baqir (alaihi salam) said to Abdurrahim  al-Qaisari: “When the Qaim rises, Humaira will be brought to him (after being raised from the dead), so that he may punish her with lashes to avenge for Fatima, the daughter of Muhammad (sallalahu alaihi wa ali).” I asked why would he punish her with lashes? He replied, “Due to the false allegation she made against Ibrahim’s mother.” I asked: How is it that the Almighty Allah postponed this matter of (punishment by lashing) till the time of Hazrat Qaim? He said: The Almighty Allah, blessed be He, sent Muhammad (sallalahu alaihi wa ali) as a mercy, but He has created Qaim (a.s.) for punishing and taking revenge.”
And same narration from “Kitab ar-Rajah” by sheikh Ahmad ibn Zaynutdin al-Ihsai.
Same report from “Ilal ush-Sharae” of Sheikh Saduq, p 303 – 304/hadith 10

Takfir of Talha, Zubair, Aisha and others

Book: Mahasin al-Itiqad fi Usul ad-Din p 157

Author: Hussain al Usfoor al-Bahrani.

He said:

And by this we believe and confirm that Muawiyah, and Talha and Zubair and Woman (Aisha) and people of Nahrawan and others from people who fought against Ali, Hasan and Hussain are disbelievers by tawil..

Did Aisha wished to commit suicide?

Zindiq amongst the rafida at one of this shia forums opened a thread with heading:

Aisha attempts suicide but unfortunately the attempt fails

Allahu Akbar! Praise to Allah that He by the tongues of such filthy dogs, shows us real face of rafidah!

They would be happy if chaste wife of prophet (sallalahu alaihi wa ala alihi wa sallam) would commit suicide due to false accusations from hypocrites!


Shias accusing Aisha of infidelity

Book: Mashariqul anwarul yaqin.

Author: Rajab al-Borsi.

Some info regarding him from the shias, taken from intro to mentioned book.

They say that he was:

كان فقيها محدثا حافظا أديبا شاعرا مصنفا في الأخبار وغيرها

Faqih, muhadith, adib, poet, author (of books) on stories and others.

Let us see , what he narrated about mother of believers.

In chapter 4 (Fi asrar al-Hasan ibn Ali alaihuma salam)

(الفصل الرابع (في أسرار الحسن بن علي عليهما السلام)

أنه لما قدم من الكوفة جاءت النسوة يعزينه في أمير المؤمنين عليه السلام، ودخلت عليه أزواج النبي صلى الله عليه وآله، فقالت عائشة: يا أبا محمد ما مثل فقد جدك إلا يوم فقد أبوك، فقال لها الحسن: نسيت نبشك في بيتك ليلا بغير قبس بحديدة، حتى ضربت الحديدة كفك فصارت جرحا إلى الآن فأخرجت جردا أخضر فيه ما جمعته من خيانة حتى أخذت منه أربعين دينارا عددا لا تعلمين لها وزنا ففرقتيها في مبغضي علي صلوات الله عليه من تيم وعدي، وقد تشفيت بقتله، فقالت: قد كان ذلك

When he (Hasan) came from al-Kufa (to Madina) people came to express their condolence due to (death) of commander of faithful. Wives of  prophet (sallalahu alaihi wa ala alihi wa sallam) also visited him. Aisha said: “O Abu Muhammad! No one like your grandfather till this day, (except) only your father”. And al-Hasan said to her: “You forgot iron which injured your hand, and sign of it still on your hand? In the dark of the night you dig in the house with that iron. And you dig up the green saddle-bag, IN IT WHAT YOU HAVE GATHERED BY INFIDELITY, and you took from it 40 dinars, while you didn’t know amount, and you give away them to the haters of Ali (salawatullah alaihi) from the tribes of Adi and Tamim. And you calm down only by his murder”. Aisha said: “That happen”.

p 86 in printed version, and here online

And here scan from Biharul Anwar of Majlisi with the same text:

Give a question to yourselves! What kind of treachery or infidelity can bring the money to the woman?

Mujtaba Shirazi: Day of death of Aisha is holiday.

In brief he says that Aisha and Hafsa (may Allah be pleased with them) killed prophet (sallalahu alaihi wa ala alihi wa sallam). so why her death date shouldn’t be a eid?

Then this kafir named her disbeliever, and clearly says that she was zaniya (adulterer) .

Curse of Allah upon the head of this Shirazi and people like him.

Muhammad Jamil humud Al Amili accused Aisha in zinah!

Fatwa on the official Site of Ayatullah Al Muhaqqiq al Sheikh Muhammad Jamil humud Al Amili which says Aisha RAA comitted Zinah:

The Question:

What is the result of your research regarding Aisha as for her doing Zinah(Adultery) or Fahishah(Extreme Sin) and the narrations which are to that effect and the different opinions and what is the reply to those who explain the Fahishah as something other than Zinah from a linguistic sense? and from the narrations I know:

Ali bin Ibrahim RAA in his Tafseer he says regarding the saying of Allah “Allah presents an example”[Al Tahreem:10] The Allah placed them both as an example so he said: “Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them” [Al Tahrim: 10] Ali bin Ibrahim said: By Allah When he said that They betrayed them he meant Fahishah(Zinah), And to make al Hadd(execution) on Aisha who committed this act on her way to Basrah, and Talha used to love her so when she wanted to leave for Basrah he told her: ” You cannot leave without Mahram, So she married herself to him”.

Al Imam al Baqir PBUH and in it is his saying “He only meant Al Fahishah” and al Kulayni RAA narrated this in al Kafi from Ali bin Ibrahim with its Sanad from Zurarah, he also narrated it from Muhammad bin Yahya Al Attar with another Sanad from Zurarah RAA, And Al hurr al Amili narrated it from Kulayni in his Wasael just like Furat al Kufi narrated it in his Tafseer ect…

Answer by Ayatullat:

What al Kulayni and Ali bin Ibrahim and others have narrated regarding Aisha is SAHIH according to what it’s apparent to be, and these are trustworthy narrations and all of these are correct unless they contradict the Quran and the Mutawatir Sunnah and our Usool of Aqeedah… And what you mentioned about Aisha I don’t see that it contradicts our base in Aqeedah nor the book and the pure sunnah, So why make a big deal from it and make condemnation from such clear betrayal which we mentioned in our Sahih Hadiths while they(sunnies) only hinted towards it?

(he continues and finishes his Fatwa by Saying)

So if according to Aisha the adult can suckle from a female so why should it not be Talha who suckled from her since he used to love her like the sources of the mainstream Muslims state? and is the suckling of the lover like that of the hater? And did his suckling from her not enrage his manhood? And did she not arouse her Shahwa when she allowed him to suckle? all of these are questions which need answers from the unbiased and not the haters.

– end –

http://www.aletra.org/subject.php?id=22
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Curse of Allah upon disbelievers!

Khomayni on Aisha, Talha and Zubayr

Let’ Talk about The Grand Wali al faqih RoohAllah Al Musawi al Khomeini:

فلو خرج سلطان على أمير المؤمنين عليه السلام لا بعنوان التدين بل للمعارضة في الملك أو غرض آخر كعائشة وزبير وطلحة ومعاوية وأشباههم أو نصب أحد عداوة له أو لاحد من الائمة عليهم السلام لا بعنوان التدين بل لعدواة قريش أو بني هاشم أو العرب أو لاجل كونه قاتل ولده أو أبيه أو غير ذلك لا يوجب ظاهرا شئ منها نجاسة ظاهرية. وإن كانوا أخبث من الكلاب والخنازير لعدم دليل من إجماع أو أخبار عليه…”

[كتاب الطهارة: 3/337]

Brief translation: “If a Sultan were to rebel against Ameer al Mumeneen (Ali RAA) to oppose him in Leadership or any other purpose Like Aisha and Zubair and Talha and Muawiyah and their likes, or If He built up hatred for Ameer al Mumineen or any Imam Then they are not necessarily Najis(Unclean) In their outer appearance Although They are More Malicious Than Dogs and Pigs…”

Kitab al Taharah 3/337 or 457.

Takfir on Aisha (r.a)

This is a shia book titled : Forty [proofs] on the Imaamate of our Pure Imaams.

It says :

The 40th Proof :
What has been narrated of the disgrace on the enemies of the Ahlu-Bayt :
from what proves the leadership of our twelve imaams : is ‘Aisha the Kaafira [the disbeliever], the one who deserves the fire.
This is incumbent and imperative for our sect, and our twelve imaams.
This is because whoever said [and believed] in the khilaafa of the three [Abu Bakr, ‘Umar & Uthmaan] ; believes in her [having] ‘Eeman [belief],and her glorification,and in holding her in high esteem.
And whoever believes in the twelve imaams ; says [holds as his creed] that she is deserving of the fire…”