Allah has honored Aysha, the Mother of Beleivers by making her the wife of the best of Allah’s creatures i.e. Prophet Muhammad peace be upon him. Even she got from this liar the worst slanders and the greatest of all. Here I will present these slanders and answer them to protect the most favored woman on earth of whom the Prophet peace be upon him says: “The superiority of 'Aysha over other women is like the superiority of rice over the rest of meals." [1] I say and by Allah is the success: 

Al-Tijani’s allegations against Ayesha in the Affliction (Fitnah) and the answer to that: 

Al-Tijani says: “We may ask a few questions about the war of al-Jamal, which was instigated by Umm al-Mumineen Aishah, who played an important role in it. How could Umm al-Mumineen Aishah leave her house in which Allah had ordered her to stay, when the most High said: "And stay in your houses and do not display your finery like the displaying of the ignorance of yours" (Holy Quran 33:33). We may also ask, how could Aishah allow herself to declare war on the caliph of the Muslims, Ali Ibn Abi Talib, who was the master of all Muslims? As usual, our scholars, with some simplicity, answer us that she did not like Imam Ali because he advised the Messenger of Allah to divorce her in the incident of al-Ifk. Seemingly these people are trying to convince us that that incident - if it was true - namely Ali's advice to the Prophet to divorce Ayesha, was sufficient for her to disobey the orders of her God and her husband, the Messenger of Allah. She rode a camel that the Messenger of Allah forbade her from riding and warned her about the barking of al-Hawab's dogs, she travelled long distances from al-Medinah to Mekka then to Basrah, she permitted the killing of innocent people and started a war against the commander of the believers and the Companions who voted for him, and she caused the deaths of thousands of Muslims, according to the historians [51]. She did all that because she did not like Ali who advised the Prophet to divorce her. Nevertheless the Prophet did not divorce her …” [2]

I say: 

1. That Ayesha ignited the Battle of the Camel is a plain truth. That is because Ayesha did not come out to fight, but to reform between Muslims. Ayesha believed in an advantage in her departure, but then she discovered that if she did not depart would have been better, therefore she regretted her departure. It is proven that Ayesha said: “I wish I were a fresh branch and did not take this march.” [3] And even if Ayesha, along with Talha and Al-Zubair, fought Ali, then this fight would be as Allah described: “If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the Command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just). The Believers are but a single Brotherhood: so make peace and reconciliation between your two (contending) brothers.” (49:9-10) Allah assured faith to these believers although they fought each other. If these believers are included in this verse, therefore the believer Companions should be included.

2. And Al-Tijani’s saying: “How could Umm al-Mu’mineen Ayesha leave her house in which Allah had ordered her to stay, when the most High said: "And stay in your houses and do not display your finery like the displaying of the ignorance of yours," as an answer to that, I say:

1. Ayesha may Allah be pleased at her by her departure did not display her finery like the displaying of the ignorance times!

2. Ordering to stay at houses does not contradict leaving the house for an ordered benefit as when the woman leaves the house to go to hajj or omrah, or leaves with her husband in a travel. This verse came down in the life of the Prophet peace be upon him and the prophet peace be upon him traveled with his wives afterwards, as the prophet peace be upon him traveled with Ayesha and others to Hijjat Al-Wida’a. Also, the Prophet peace be upon him sent Ayesha with Abdulrahman, her brother ... Hujjat Al-Wada’a happened before the Prophet’s demise by less than three months after the revelation of this verse. Therefore, prophet’s wives were going to hajj in the Caliphate of Omar and others as they used to with the Prophet and Omar gave Uthman or Abdulrahman bin Owf the leadership of the prophet’s wives’ caravans. Accordingly, if it is allowed for the prophet’s wives to travel for a benefit, then Ayesha thought that by her departure a reformation for the Muslims could happen. She interpreted in that matter.” [4]

1. And his allegation that Ayesha only fought Ali bin Abi Talib because she did not like him because Ali suggested to the Prophet to divorce Ayesha at the incident of Al-Ifk, and that was the answer of Ahl Al-Sunnah’s scholars! I say:

1. If this was the answer of Ahl Al-Sunnah scholars, then may you O’ Tijani give us one sentence from one of them? Or your lies had exceeded the highest barriers so that you do not mention a cause without adding falsehood and aspersion to it?

2. In a section of the incident of Al-Ifk - which Allah acquitted Ayesha from the seven heavens – in a section of it, the Prophet peace be upon him requests the suggestions of some of his Companions in leaving Ayesha. Ali gives his suggestion by saying: “O Allah's Apostle! Allah does not impose restrictions on you; and there are plenty of women other than her. If you however, ask (her) slave girl, she will tell you the truth.” [5]  

   Ali by his saying did not point to the prophet to leave Aysha because there was something wrong with her – may God forbid - but when Ali saw how the prophet was in intense agitation and worry, he sought the prophet’s comfort. Hence, Ali suggested that to the Prophet and he knows that the Prophet could take her back after making sure of her innocence or either by asking the girl slave because that would be a comfort for the Prophet and Ali did not dogmatize to the prophet to leave her, and it is very clear from Ali’s words, may Allah be pleased at him. Therefore, Ibn Hajar says: “The reason that Ali said those words was to favor the prophet’s side when Ali saw all these worries and sorrows in the prophet because of the talk that was said. The prophet peace be upon him was a very jealous person. So Ali thought that if the Prophet leaves Ayesha, then the prophet’s worries would be calmed until her innocence is proven. Then the Prophet could take her back. It was benefited that the least pain of two was happened, because the harder pain was left.” [6]

     Al-Nawawi says: “This what Ali, may Allah be pleased at him, said was the right thing for the Prophet’s sake. That is because Ali saw a benefit and an advice for the Prophet peace be upon him in his believe … Because he saw prophet’s discomfort and worries about this matter so Ali wanted to comfort his feelings, and that is more important than anything else.” [7]  

   Sheikh Abu Muhammad bin Abi Jamrah says: “Ali by his suggestion did not assure the Prophet to leave her, because right after that, Ali said: “ask (her) slave girl, she will tell you the truth.” Therefore, Ali delegated the matter to the prophet’s foresight as if Ali were saying: “if you wanted a quick comfort, then leave her and if you wanted other than that then look for the truth until her innocence appears.” That is because Ali was sure that Bareerah (the slave girl) would say nothing but what she knows, and she did not know anything about Ayesha but the mere innocence.” [8]

1. Al-Tijani says: “Seemingly these people are trying to convince us that that incident - if it was true - namely Ali's advice to the Prophet to divorce Aishah, was sufficient for her to disobey the orders of her God and her husband, the Messenger of Allah. She rode a camel that the Messenger of Allah forbade her from riding and warned her about the barking of al-Hawab's dogs [50], she travelled long distances from al-Medinah to Mekka then to Basrah, she permitted the killing of innocent peoand started a war against the commander of the believers and the Companions who voted for him, and she caused the deaths of thousands of Muslims, according to the historians.” Then Al-Tijani refers us in the footnote to these historians: “Al-Tabari, Ibn Al-Atheer, Al-Mada’eini, and other historians who chronicled the incidents that happened in 36 years after the Hijrah.” [9] And I say answering that:

1. If we refer to Tareekh Al-Tabari who chronicled the incidents that occurred in 36 years after the Hijrah, then we would not have find Al-Tabari narrating this incident as Al-Tijani is saying although Al-Tabari mentions a lot of stories that talk about the Battle of the Camel. Al-Tabari narrates differently than what Al-Tijani is saying and Al-Tabari proves that Aysha came out with Talha and Al-Zubair for reformation only. Al-Tabari says that Ali sent Al-Qi’a’qa’a bin Omro to the people of Al-Basrah asking them why they are leaving: “Al-Qi’a’qa’a left and reached Basrah. He started with Aysha may Allah be pleased at her and made salam to her and said: “O’ Mother, What moved you and pushed you to this country”? She answered: “O’ Son, to reform between people.” Al-Qi’aqa’a said: “Send for Talha and Al-Zubair so that you hear my words and their words.” Aysha sent for them and they arrived. Al-Qi’aqa’a said: “I asked the Mother of Beleivers what brought and pushed her here and she answered to reform between people, what do you say you both? Do you agree or disagree?” They two answered: “We agree.” [10] And Al-Tabari assures that the people who are responsible for the deaths of thousands of Muslims are the murders of Uthman: “When people came together and became in ease, Ali, Talha and Al-Zubair came out, agreed, and talked in the matters they disagreed with each others. The did not find a better solution than peace and to end the war when they saw the matter is started to be cleared and not achievable through war. They departed from each other agreeing on their resolution. Ali came back to his barracks and Talha and Al-Zubair wnet back to their barracks. In the evening, Ali sent Abdullah bin Abbas to Talha and Al-Zubair who sent Muhammad bin Talha to Ali in a job to talk to their comrades. They all said yes for a peace. At night – that was in Jamadah Al-A’akhirah – Talha and AL-Zubair talked to the leaders of their comrades, and Ali talked to the leaders of his comrades except those people who ate Uthman. They ended up on peace and they slept in a night that they never had before because of the goodness they are near to and because they got away from what some people desired and embarked on whatever they embarked on. And the people who provoked the matter of Uthman had the worst sleep ever because they came close to be doomed. They were discussing their plight the whole night until they agreed to ignite the war in secret. They took that as a secret so that no one would know what evil they were planning. They woke up at dusk and while their neighbors did not feel them, they (the agitators) sneaked to do the dirty job in the darkness ... they laid swords in the believers. Then the people of Al-Basrah got angry and every people fought his comrades who were stunned …..” [11]  

   Al-Tabari says: (And Ayesha said: “Ka’ab, leave the camel and advance with book of Allah and call them to it.” And she gave him a mushaf. The people came and the Saba’eiyah were in front of them fearing of a peace to happen. Ka’ab received them by the mushaf and Ali behind them trying to hold them back but they rejected anything but to continue the war. So when Ka’ab called them, the Saba’eiyah threw him with lances. He was killed. Then they started throwing Ayesha with lances while she was on her camel. Ayesha said, “O’ my children! The rest of you, the rest of you, - then her voice increases in tone – Allah Allah, remember Allah and Judgment Day.” But the Saba’eiyah refused anything but to fight. So the first thing Ayesha said when the Saba’eiyah refused to stop, “O’ people, curse the killers of Uthman and their friends.” And then she went on supplicating. Then the people of Basrah started supplicating. Ali bin Abi Talib heard the callers. He said, “What is this noise?” His army answered, “Aysha is calling and her army is calling with her against the killers of Uthman and their friends.” Ali started calling and said, “O’ Allah, curse the killers of Uthman and their friends.”) [12] This is also what Ibn Al-Atheer documented in his history. I did not find the book of Al-Mada’en. This truth is strengthened by true hadeeths, which proves that neither Ayesha, Al-Zubair, Talha, nor Ali wanted to fight each others. Therefore, Ayesha regretted on her walk and said, “I wish I was a fresh branch of a tree and never walked this walk.” [13] … if Ayesha wanted to fight instead of making peace, then why the regret?

Then Al-Tijani says, “So why all this hatred towards Imam Ali? History has recorded some aggressive stances against Ali that could not be explained and these are some of them. When she was on her way back from Mekka Ayesha was informed that Uthman was killed, so she was delighted, but when she learnt that people had voted for Ali to succeed him she became very angry and said, "I wish the sky would collapse on the earth before Ibn Abi Talib succeeds to the caliphate." Then she said, "Take me back." Thus she started the civil war against Ali, whose name she never liked to mention, as many historians agree. Had Ayesha heard the saying of the Messenger of Allah (saw): Loving Ali is believing, and hating him is hypocrisy?. To the extent that some of the Companions used to say, "We recognized the hypocrites by their hatred of Ali." Had Aishah not heard the saying of the Prophet: Whoever accepts me as his master, then Ali is his master? Undoubtedly she heard all that, but she did not like it, and she did not like mentioning his name, and when she learnt of his death she knelt and thanked Allah.” [14] 

I answer:

1. The lie that Ayesha was delighted when she knew that Uthman was killed only shows Al-Tijani’s exact lies. No one of history scholars said that, instead all of them proved that Aysha only came out to punish Uthman’s murderers. And I wonder, if Ayesha was delighted for the death of Uthman, then why she would go after Uthman’s murderers? Did she come out to prevent Ali from taking the Caliphate? Al-Tijani says yes! And if Al-Tijani was asked for the reason, he would say that Ayesha hated Ali because Ali advised the prophet peace be upon him to divorce her?! So I tell him, if Ayesha hated Ali, then how would you explain the fact that thousands of people followed her? Does Al-Tijani has any logical reason for this? Or these thousands hate Ali too? If Al-Tijani said yes, then I will ask why? Had Al-Tijani has the answer, then he is welcomed, otherwise I herald him as the most lost man.

2. Al-Tijani claims that the historians mentioned Ayesha as not wanting to mention the name of Ali. And I ask him, which historians? Can you tell me exactly so that we know the liar from the truth teller? And on which references did you depend? But the truth is that Ayesha mentioned Ali by her full mouth. Shareeh Bin Hane’e says, (I asked Ayesha about washing (the feet in ablution). She said, “Go to Ali, he is more knowledgeable than I.” So I went to him and asked him about the wash. Ali said, “The messenger of Allah used to order us to wash our feet at day and night, and the traveler should do it three times.”) [15] Muslims also narrated the same story from Shareeh bin Hane'’. Shareeh says, (I went to Aysha and asked her about washing the feet (for prayers). She said, “Go to Ali bin Abi Talib and ask him.” …) [16]

3. Then Al-Tijani mentions two hadeeths about the virtues of Ali, where he says, “Had Ayesha not heard the saying of the Prophet: Whoever accepts me as his master, then Ali is his master? Undoubtedly she heard all that, but she did not like it, and she did not like mentioning his name, and when she learnt of his death she knelt and thanked Allah.”!!

1. I said earlier that Ayesha does not hate Ali but she argued with him about the blood of Uthman. She did not left her house to fight Ali, but to makpeace between people after people desired her to go. Ibn Al-Emad in Shathrat Al-Thahab says, “When Ali arrived at Basrah, he went to Ayesha and said, “May Allah forgive you.” She answered, “You too, I only wanted reformation.”” [17] Ibn Al-Arabi explains that, “And her present in the battle of the Camel was not for war, but people clanged to her and complained to her what happened of the affliction. They hoped her blessing in the reformation, and they wanted that the fighting factions would be ashamed when she is present with them and stop fighting. She also thought that. So she left her house to represent what Allah says “If two parties among the Believers fall into a quarrel, make ye peace between them”) [18] Ibn Habban narrated, “Aysha wrote Abu Mousa – and he was the governor of Kufah appointed by Ali-, “You know what happened to Uthman, and I came out to reform between people. Therefore, tell your people to stay at their house, and to be content until they get what they love i.e. the reformation of the Muslims’ matter.” [19] This is why Ayesha left her house, not because she hated Ali. This is a plain lie, which does not stand on any correct evidence.

2. Al-Tijani says, “and when she learnt of his death she knelt and thanked Allah.” Then he gave us in the footnotes the name of historians he took as references. These are his references, “AL-Tabari, Ibn Al-Atheer, Al-Fitnah Al-Kubra, and all historians who documented the incidents of the year 40 after the immigration of the prophet peace be upon him.” [20] So, I went back to Al-Tabari and Ibn Al-Atheer for the stories of the year 40. And guess what! I did not find any trace for this claim! What a liar he is!

Then Al-Tijani piffles and says, “The same question crops up again. Who was right and who was wrong? Either Ali and his followers were wrong, or Aishah, Talha, al-Zubair and their followers were wrong. There is no third possibility. But I have no doubt that the fair researcher would take Ali's side and dismiss Aishah and her followers who instigated the civil war that devastated the nation and left its tragic marks to the present day. For the sake of further clarification, and for the sake of my own satisfaction I mention here what al-Bukhari had to say in his book about the civil war. When Talha, al-Zubair and Aishah travelled to Basrah, Ali sent Ammar Ibn Yasir and al-Hasan Ibn Ali to al-Kufah. On their arrival, they went to the mosque and addressed the congregation, and we heard Ammar saying, "Aishah had gone to Basrah ... and by Allah she is the wife of your Prophet in this life and the life hereafter, but Allah, the Most High, is testing you to know whom you obey: Him or her." [21]

I say:

1. In matter of fact, there is a third possibility. The third possibility is that the two warring factions tried to reach to the truth, and none of the two factions was an oppressor because the death of Uthman divided the Islamic nation to two parties. One party sees to kill the killers of Uthman immediately, and they are Talha, Al-Zubair, and Aysha. The other party sees also to kill the killers of Uthman but wait for the moment until they reach to their goals because these killers had tribes that would defend them. Ali and his companions shared the second opinion. These killers are the responsible for the battle of the Camel, and none of the two parties had any responsibility to ignite the battle as I clarified earlier.

2. The story that Al-Tijani was happy about and narrates it from Saheeh Al-Bukhari, is one of the greatest evidences on the virtue of Ayesha! But what would you say about an ignorant who takes arguments against Ahl-Sunnah and does not realize that these arguments is against him and his Shia? In the hadeeth, Ammar testifies for the Mother of Beleivers that she is the wife of the prophet peace be upon him in this life and the life hereafter! Meaning in heaven! And is there any virtue beyond that? And did she get this virtue but through the pleasant of Allah of her? And His messenger peace be upon him? Ammar was a supporter of Ali bin Abi Talib may Allah be pleased of him and wanted to trigger people to fight with Ali. But these people were hesitant because the Mother of the Beleivers was in the opposing party. So Ammar clarified for them that the truth is with Ali, because he is the Caliph, and he must be obeyed as Allah ordered them before seeking revenge from the killers of Uthman as the Mother of the Beleivers sees. There is no doubt that Aysha, Talha, and Al-Zubair were seeking the killers of Uthman before obeying to Ali as an obeisance to Allah. Ayesha says to Uthman bin Haneef when he was sent to ask about her present, “By Allah, I am not the person who does secret things, and does not give her sons the news. The mobs from the cities and the lowest tribes invaded the house of the messenger of Allah peace be upon him and did whatever they wanted. They housed al-muhaditheen, therefore they deserved the curse of Allah and His messenger as they killed the leader of the Muslims without an excuse. They shed the holy blood, stole the holy money, and stayed at the holy land in the holy month. They tore honors and skins, stayed between people who hated their stay. They were harmful, never beneficial nor pious. They are not to be trusted. So, I left my house to the Muslims telling them what these people did before us and that the Muslims should reform the situation… we want to reform as Allah and His messenger peace be upon him ordered the young and old, male and female to reform. These are our matter, calling you to a reform, banning an enormity and urge you to change the enormity.” [22] And we mentioned earlier that the people who gave allegiance for Ali were these mobs in the first place, and they were in the army of Ali. From here, we can see that each side thought the truth lies with him/her and interpreted the mistake of the other party differently. Both parties came out to reform as I said, and none of the two parties wanted to fight, but it happened. Allah has the matter in His hands, before it, and after it.

Then Al-Tijani fabricates a lie and says, “Also al-Bukhari wrote in his book in the chapter of Al-Shuroot (Conditions) section of “what went on in the houses of the Prophet's wives”: Once the Prophet (saw) was giving a speech, and he pointed towards the house where Aishah was living, then said, "There is the trouble ... there is the trouble ... there is the trouble ... from where the devil's horns come out.” [23]

I say:

1. I opened Al-Bukhari on the chapter of “The Conditions,” and there was no section called “What went on in the houses of the Prophet’s wives”! but the hadeeth is present in sections about Al-Khums (one-fifth), and this shows that this suspicion was taught to him!

2. And Al-Tijani takes this hadeeth as an argument that Ayesha is the source of afflictions? This claim is obviously false because the prophet peace be upon him meant the east. If the prophet peace be upon him was meaning the house of Ayesha, then he would say “to”, not “towards.” Muslim narrated from Ibn Omar, “The Messenger of Allah peace be upon him came out from Aysha’s house and said, “The head of disbelief comes from here, where the horn of the devil arises.” Meaning the east.” [24] Ibn Omar also said, “that he heard the Messenger of Allah –while being in front of the east - saying, “Here is the affliction, here is the affliction, where the horn of the devil arises.” [25] And to be more sure, I will mention the story from Muslim that Ibn Omar said that the prophet peace be upon him stood in front of Hafsah’s door (in the hadeeth of Obaydillah bin Sa’ad: the prophet peace be upon him stood in front of Ayesha’s door) and said while his hands pointing towards the east, “Here is the affliction where the horn of the devil arises.” The prophet said it twice or thrice. [26] I believe truth had been revealed, and the friends of the devils were exposed!

Then Al-Tijani says, “Al-Bukhari wrote many strange things in his book about Aishah and her bad manners towards the Prophet to the extent that her father had to beat her until she bled. He also wrote about her pretention towards the Prophet until Allthreatened her with divorce... and there are many other stories but we are limited by space.” [27] 

I say:

1. It is of cheap lies what Al-Tijani says that Bukhari narrated in his Saheeh stories about the bad manners of Ayesha towards the prophet peace be upon him, and that Abu Bakr beat her until she bled! Otherwise, let him show us where in Saheeh Bukhari there is such a narration, and only after that let him show the hatred inside of his heart.

2. In Al-Tijani’s saying, “wrote about her pretension towards the Prophet until Allah threatened her with divorce,” I answer:

1. I said more than once that every man is not infallible. Instead, every person is exposed to fall in small and big sins except the prophet peace be upon him. So, if anyone committed a sin, whether Ayesha or others, then it would not be strange, because no one is infallible. It is not accepted nor understandable that Al-Tijani accounts Ayesha badly because she fell in a guilt and repented from that guilt. Al-Tijani also slanders against her as if she did something really awful. Exactly as when Ali bin Abi Talib may Allah be pleased at him wanted to marry the daughter of Abi Jahl while he had Fatima as a wife. The prophet peace be upon him got angry and said, “Bani Hashim bin Al-Mughirah asked for my permission to marry their daughter to Ali bin Abi Talib. I do not permit, and I do not permit, and I do not permit. Unless the son of Abi Talib wants to divorce my daughter and marry their daughter…” [28] This is a warning from the prophet peace be upon him to Ali to divorce his wife if he married the daughter of Abi Jahl. It is not acceptable to make this matter as a slander against Ali!! Except for the most ignorant people!

2. It is not true that Allah warned Ayesha by divorce and to give Muhammad peace be upon him a better wife than her. Al-Bukhari narrated in his Saheeh from Omar may Allah be pleased at him who said, “The wives of the prophet peace be upon him gathered to be jealous on him. So I told them, “Perhaps Allah will divorce you all, and He may give him (the prophet) better wives than you. And this verse revealed.” [29] As it is obvious, the verse is not a warning, but a choice Allah gave His messenger of divorcing them. Therefore, this verse was called the Verse of Choice. Plus the verse does not pertain to Ayesha only, but also to the rest of the prophet’s wives. Even if we assumed that this verse is pertained to Ayesha only, and that Allah threatened her with divorce, I say, is there any slander against Ali when the prophet peace be upon him threatened Ali with divorce? If it was like that, then whatever slander you have against Ayesha will be against Ali as well. But if you say that Ali was mistaken and later repented, and there is no slander against him, then Ayesha is the same! Hence, choose whatever you want Al-Tijani!

And Al-Tijani continues in his illusion, “After all that I ask how did Ayesha deserve all that respect from the Sunnis; is it because she was the Prophet's wife? But he had so many wives, and some of them were better than Aishah, as the Prophet himself declared (in the footnote, Al-Tijani mentions: Sahih al Turmidhi, al Istiab, Ibn Abd al Barr, Biography of Safiyya ) Or perhaps because she was Abu Bakr's daughter! Or maybe because she played an important role in the denial of the Prophet's will for Ali, and when she was told that the Prophet recommended Ali, she said, "Who said that? I was with the Prophet (saw) supporting his head on my chest, then he asked me to bring the washbowl, as I bent down he died, so I cannot see how he recommended Ali.” [30] 

I say to this hateful person:

1. Ayesha deserved all this respect, regard, and more from Ahl Al-Sunnah because she is the wife of the pure prophet peace be upon him which he chosed to be his wife because she is pure too. Allah Almighty says, “Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honorable.” (Surat Al-Noor, 26). (Mujahid, Ata’a, Sa’eed bin Jubair, Al-Sha’abi, Al-Hasan Al-Basri, Habeeb bin Abi Thabit, and Al-dahhak said, “This verse is revealed into Aysha and the people of lie. Ibn Jareer Al-Tabari choosed that.”). [31] ‘ And Allah’s saying, “these are not affected by what people say,” meaning they are far away from what the people of lie are saying.’ [32] And when Al-Tijani tries to prove that Ayesha is impure, does not this considered one of the greatest slander against the prophet peace be upon him? And why not when Allah says, “Women impure are for men impure”??? And we value her because she is our mother in faith. Allah says, “The Prophet is closer to the Believers than their own selves, and his wives are their mothers.” (Al-Ahzab, 5) 

2. Al-Tijani says, “Is it because she was the Prophet's wife? But he had so many wives, and some of them were better than Ayesha, as the Prophet himself declared.” Then Al-Tijani in the footnotes mentions Al-Turmithi, Al-Esti’ab, and Al-Isabah as references [33]. So, I opened Sunan Al-Turmithi and went throughout the Chapter “The Virtues”, Section of “Virtue of Aysha,” and found this hadeeth: (Ayesha said, “people used to give gifts to the prophet whenever he is with Aysha. Then one day the prophet’s wives gathered with Umm Salamah and told her, ‘Umm Salamah, people only give gifts to the prophet whenever he is with Ayesha. We need goodness, as Ayesha does. Therefore, ask the prophet peace be upon him to order the people to give gifts wherever he is.’ So Umm Salamah mentioned that to the prophet, but he said nothing. He left and came back, and she told him again, ‘O’ Messenger of Allah, your wives mentioned that people only give you gifts whenever you are with Ayesha. Therefore, order people to give you gifts wherever you are.’ When Umm Salamah mentioned that for the third time, the prophet peace be upon him said, ‘Umm Salamah, do not say bad things about Aysha. I perceived revelation when I was in the blanket of another woman.’) [34] Omro bin Al-A’as said, ‘Once the prophet peace be upon him used me as a leader for an army. I went to him and said, “O’ Messenger of Allah, who is the most beloved to you?” He answered, “Ayesha.” I said, “What about men?” He replied, “Her father.”’ [35] Anas said, ‘Someone asked the prophet, “Who is the most beloved to you?” He answered, “Ayesha.” And someone then asked, “From men?” He replied, “Her father.”’ [36] Abdullah bin Ziyad Al-Asadi said, ‘I heard Ammar bin Yaser saying that she (Ayesha) is his (the prophet’s) wife in this life and the life hereafter.’ [37] Anas Bin Malik said, “the messenger of Allah peace be upon him said that the virtue of Ayesha upon women is just like the virtue of rice over the rest of foods.” [38] Ayesha said, “The messenger of Allah peace be upon him told me that Jibreel is reciting peace on me. I answered wa alayhi al salam wa rahmat Allah.” [39] Abi Mousa said, “if we –the companions of the prophet peace be upon him- ever had trouble understanding a hadeeth, and asked Aysha, we would find knowledge from her.” [40] Mousa bin Talha said, “I never saw a person more eloquent than Ayesha.” [41] Then I opened the section about the virtues of the wives of the prophet peace be upon him and I found this hadeeth which is narrated by Sufayyah bin Hayee, who said, “Once, the messenger of Allah peace be upon him entered upon me and I heard something from Hafsah and Ayesha. I told the prophet about that. The prophet said to me, ‘You should have said: How could you be better than I could and Muhammad is my husband, Haroon is my father, and Mousa is my uncle?’ As if Sufayya heard that Hafsah and Ayesha said that they are more honored by the prophet than she was. And also said that they were the wives of the prophet peace be upon him and his cousins.” [42] There are the hadeeths that talk about the virtues of Ayesha and Safiyyah. I say:

1. There is no doubt that Ayesha is the best among the wives of the prophet peace be upon him because all true narrations indicate such a thing. Examples are found in Saheeh Bukhari and Muslim.

2. About Safiyya’s hadeeth. It says nothing that she is better than Aysha or Hafsah because the prophet peace be upon him said that to her to make her pleased as a result of what Aysha and Hafsah said about her. Nevertheless, many obvious hadeeths are presented where the prophet peace be upon him proves the virtue of Aysha over the rest of his wives.

3. I was assuming the correctness of the previous hadeeth. Therefore, I said what I said. But the true is that this hadeeth is weak in its attribution. Al-Albani says, “This is a strange hadeeth. We do not know it except from Hashim Al-Koufi and the attribution is not like that.” [43] In the book of Al-Esti’ab (a book that talks about the Muslim men and women who lives at the time of the prophet), only this hadeeth was mentioned as a virtue for Safiyya [44]. But when the book talked about Aysha, the author presented a lot of her virtues. The author proved her being the most knowledgeable among the prophet’s wives. The author narrates from Al-Zahari, “If the knowledge of Aysha is collected, and compared to the knowledge of all the prophet’s wives and the knowledge of all the women, then we would find that the knowledge of Aysha is better.” [45] Then the author proved that Aysha is the most beloved and the best to the prophet peace be upon him in the previous two hadeeths which were narrated by Omro Bin Al-A’as and Anas [46]. No hadeeth is found in the book of Al-Isabah that says that Safiyya is better than Aysha except for the previous one. [47]

1. Al-Tijani says, “Or maybe because she played an important role in the denial of the Prophet's will for Ali … etc”

1. Aysha did not play a big role in denying the prophet’s peace be upon him will as Al-Tijani claims. If the prophet peace be upon him really wanted to make a will for Ali, then Ayesha could not deny it in front of the Ummah. Ayesha said what she knows that the prophet got sick and passed away when he was with her and she heard nothing about the will.

2. If the prophet peace be upon him wanted to make a will, then he must have do it in front of people, not only mentioning it to his wife. Al-Tijani claims that the evidences that the prophet peace be upon him gave the caliphate to Ali is abundant and Al-Tijani mentioned some of these in his book. And Al-Tijani claims that these evidences are clear to give the caliphate to Ali. Then how comes he say that Ayesha played a big role in denying the will for Ali?

3. Ayesha may Allah be pleased at her, the Siddeqah (the always truth teller), the daughter of Al-Siddeq (Abu Bakr) cannot deny the will of the prophet peace be upon him for Ali, if it was true. She is the pure, the wife of the pure in this life and the life hereafter. She is the best of his wives, and the most beloved to him. She deserved this status because she is the best woman on earth. So how come we believe Al-Tijani who is expert in lying who shows a true narration and belies it, and shows a false narration and believes it! And accuse the best of people as the worst of people, and claims that the worst people are the most guided ones. What can we do about a man like that? Should we believe him and belie the best Mother of Believers?

Then Al-Tijani says, “Or is it because she fought a total war against him and his sons after him, and even intercepted the funeral procession of al-Hasan - Leader of the Heaven's youth - and prevented his burial beside his grandfather, the Messenger of Allah, and said "Do not allow anybody that I do not like to enter my house." She forgot, or maybe ignored the Messenger of Allah's sayings about him and his brother, "Allah loves those who love them, and Allah hates those who hate them," Or his saying, "I am at war with those who fight against you, and I am at peace with those who appease you." And there are many other sayings in their honor. No wonder, for they were so dear to him!” [48] And Al-Tijani says in a different location, “Fatimah al-Zahra, as I mentioned earlier, stated in her will that she should be buried secretly, therefore, she was not buried beside her father. But what about her son, al-Hasan, why was he not buried beside his grandfather? Ayesha (Umm al-Mu’mineen) prevented that. When al-Husayn brought his brother to bury him by his grandfather, the Messenger of Allah, Ayesha rode a mule and went around saying, "Do not bury someone I do not love in my house." Then, the houses of Bani Umayya and Hashim stood opposite each other ready to fight, but al-Husayn told her that he would only take the coffin of his brother around the grave of their grandfather then he would bury him in al-Baqi'. That was because Imam al-Hasan requested from his brother, that no blood should be shed for his sake. Ibn Abbas said a few verses regarding this event:

"She rode a camel, she rode a mule, if she had lived longer, she would have ridden an elephant, you have the ninth of the eighth, and you took everything." [49] 

1. What are the sources of these lies? And what is their validity? If Al-Tijani was courageous enough, then let him show us from where did he get this non-sense. Otherwise, every stupid can say anything of delusion about the best of people.

2. There is no doubt in the falsehood of these stories about the Mother of Believers. Indeed, all stories in this section of Al-Tijani books are lies against her. I did not find any of what he said in any Sunni books. In matter of fact, I found the opposite. Ibn Al-Atheer narrated about the death of Al-Hasan bin Ali may Allah be pleased at both of them, that “Al-Hussain asked for Ayesha’s permission to bury his brother. She gave him the permission.” [50] In Al-Este’ab, “When Al-Hasan passed away, Al-Hussain went to Aysha to ask her to bury his brother. She said, “Certainly yes.”” [51] In Al-Bidayah, “Al-Hussain sent someone to ask Aysha to let him busy his brother. She accepted.” [52] Look dear brother to the plain truth, and look how Al-Tijani ignores that, and then claims objectivity and justice. La Hawl Wala Quwwat Ela Bil Allah.

3. The real enemies of Al-Hasan bin Ali, may Allah be pleased at both of them are the ones who claim to be their Shia, or party. They are the most corrupted and degraded people by the confession of the twelver Shia! Abi Mansoor Al-Tousi, one of their scholars says that Al-Hasan bin Ali said, “By Allah I see Mu’awiyah is better for me than the people who claim to be our supporters! These people wanted to kill me, stole whatever I had, and took my money. By Allah, if I make a peace with Mu’awiyah that would spare my blood and save my family is better than these people (the people who call themselves Shia) kill me and make my family get lost”!!!!! [53] Those are the enemies of Al-Hasan Bin Ali, not Ayesha!!! And from the books of the guided people we prosecute you O’Al-Tijani!

4. Then Al-Tijani claims that Ibn Abbas said two verses of poem about the Mother of Believers. Although the two verses are weak in structure, it is contradicted what Ibn Abbas said about her when she was about to die. Ahmed narrated in the Chapter of “Virtues” that Thikran, the slave of Aysha, “asked for Aysha’s permission to let Ibn Abbas enter at the time of her death. Abdullah bin Abdulrahman, the son of her brother was present also. Thikran said, “Here is Ibn Abbas asking for your permission to enter. He is the best of your sons.” She said, “Let me off from Ibn Abbas and his justification and purification.” Abdullah bin Abdulrahman told her, “He is a reader of the Book of Allah, and is knowledgeable in the religion of Allah. Let him in to give a salam to you, and to say goodbye.” Aysha answered, “Let him in if you want to.” Abdullah said, “I will give him the permission.” So Ibn Abbas came in, made salam, and had a seat. He said, “O’ Mother of Beleivers, be happy. By Allah, there is nothing between the removal of pain and lie and the meeting of the beloved ones, Muhammad and his Companions except that your soul leaves your body.” Aysha said, “What else?” Ibn Abbas answered, “You were the most beloved wife to the messenger of Allah peace be upon him. He loved none but purity. Allah Almighty revealed your innocence from the seven heavens. There is no mosque on earth that does notrecite the verses that proves your innocence day and night. One day your necklace was dropped, so the prophet peace be upon him got caught with the people in the house. And when they wanted to pray, they did not have water. So Allah revealed the verse of Tayamum. It was a permission for people came through you. By Allah, you are holy. She said, “Leave me O’ Ibn Abbas from this. By Allah, I wish I was forgotten.” [54] And when Ibn Abbas argued with the Kharijites who Ali bin Abi Talib fought, he told them, “And your saying that Ali fought and did not take slaves or money. Do you want to take your mother Aysha as a slave? And you make it allowable to take from her what you make it allowable to take from others, yet she is your mother? If you said that you make it allowable to take from her what you make it allowable to take from others, then you became disbeliever! And if you said that she is not your mother, then you became disbeliever! Because Allah Almighty says, “The Prophet is closer to the Believers than their own selves, and his wives are their mothers.” (Al-Ahzab, 5) You are in a circle around two deviations. Go and find a way out.” [55] These true narrations answer this ignorant verses of poem, which might be of Al-Tijani’s lies.

Then Al-Tijani says, “…either by his daughter Ayesha, whose position vis-a-vis Ali is well documented, and she tried hard to support her father, even by fabricating sayings.” [56]

I say:

1. O’ Al-Tijani! Do you know what a fabricated hadeeth is? A fabricated hadeeth is a hadeeth where its narrator is accused of being a liar. And because the narrator from the prophet peace be upon him is his wife Ayesha may Allah be pleased at her, then is she also accused of lying? If you said so, then you lack evidence! Because all the Qur'ânic, Sunnah, and her biography prove otherwise, that she cannot lie on her husband the messenger of Allah peace be upon him by fabricating hadeeths about the virtues of her father! Nothing is left to judge that Al-Tijani is a liar. There is no doubt that this won’t bother him because he knows that the greatest characteristic of the Rafidites Shia is the character of lie and falsehood.

2. If Ayesha narrates fabricated hadeeths, then how come you take the hadeeths that she narrates as arguments? For example, Ayesha’s saying that the Purification Verse was revealed in Ali, Fatima, and their sons [57], her narration for the story of the people who kept away from what the prophet peace be upon him allowed to them [58]; the story where Fatima asks for her inheritance from her father, which is narrated by Ayesha [59]; or the hadeeth where she denies that the prophet peace be upon him gave a will for Ali [60]. How can you say that Ayesha fabricates hadeeths when you take all the previous hadeeths as arguments, and true stories, while Ayesha narrated all these stories? And how come the grand scholar of the Shia, Ibn Babaweeh Al-Qumi take Ayesha’s hadeeths as valid in his book Al-Khisal [61]? Praise be the Lord! See how Allah shows the truth on their tongues!

Then Al-Tijani ends his lies with this, “The person who is involved with the investigation about this issue will inevitably sense the undoubtable recommendation for the succession of Ali despite all the attempts to cover it or to remove it. Al-Bukhari cited it in his Sahih in a chapter entitled "Al-Wasaya" [The Legacies or the Recommendations], Muslim also cited it in his Sahih and said that the Prophet recommended Ali for the succession in the presence of Ayesha . Look how Allah shows His light even if the oppressors try to cover it…. If Ayesha, the mother of the faithful, could not bear mentioning the name of Ali and could not wish him any good - as Ibn Sa'd writes in his Tabaqat, and al-Bukhari in his Sahih in a chapter entitled "The illness of the Prophet and his death", and if she prostrated herself to thank Allah when she heard the news of Ali's death, then how can we expect her to mention the recommendation in favour of Ali, when she was known, publicly and privately, for her animosity and hatred towards Ali and his sons and towards all the Family of the Prophet.” [62]

1. What really seems is that the smell of lying – which Al-Tijani had mastered – had spread, and filled his book! 

2. The hadeeth that Al-Bukhari and Muslim narrates, which Al-Tijani claims that the prophet peace be upon him made a will for Ali is the hadeeth of Aysha when she was told that the prophet peace be upon him made a will for Ali and she denied it, saying that the prophet peace be upon her passed away when he was with her and did not make a will. And she is the truthful in that. It is strange that Al-Tijani takes this hadeeth as an argument for him, not against him. By Allah, I do not know what kind of argument could be found in this hadeeth. Is it an argument when someone says that the prophet peace be upon him made a will for Ali without a clear evidence from the prophet peace be upon him? How come, and the argument is more obvious than the sun taking the form of Ayesha’s answer! Praised be the Lord! Look how Allah shows His light even if the oppressors try to cover it!? 

3. I answered previously Al-Tijani’s claim that Ayesha could not handle mentioning the name of Ali, and praise is due to Allah. There is nothing in Tabaqat Ibn Sa’ad of what Al-Tijani claims that Ayesha could not handle mentioning the name of Ali. And in Al-Bukhari, Al-Tijani is talking about the hadeeth where he claims that the prophet peace be upon him gave a will to Ali by name. Go back to the book of Al-Tijani where he mentions the same hadeeth [63]. And praise is due to Allah in the beginning and in the end.

References: