The Prophet (S.A.W.) sensed the depth and danger of the schemes that revolved around him from all sides. No doubt he knew the influence and discord women could generate on the men, as he also knew that their plot was great enough to almost move mountains. He knew specifically that his wife, ‘A’isha, was the instigator of the dangerous role because of the hatred and rancor that she felt towards his successor ‘Ali in particular and his family in general.

How could he not know, when he lived observing her role and her enmity towards them? He sometimes got angry; sometimes his face would change color and he would try to placate her at all times, informing her that one who loved ‘Ali loved Allah, and the one who hated ‘Ali was a hypocrite, whom Allah hated. Unfortunately those hadiths do not permeate the depth of those souls which never accept the truth to be true, unless it be for her (‘A’isha’s) benefit, and they do not recognize anything to be correct unless it comes from her.

As a result, the Prophet of Allah (S.A.W.) was patient when he realised that she was the test that Allah had sent to the umma, to examine it as He had tested the previous nations. “Do the people think that they will be left alone when they say: ‘We believe’ and they will not be tested” (29:2)?

The Prophet of Allah (S.A.W.) warned the umma against her on several occasions. He even stood one day and pointed towards her house saying: “From there is the mischief, from there is the mischief from where the horns of the devil will rise.” Al-Bukhari has reported in his Sahih, in “The Book Concerning the Houses of the Wives of the Prophet (S.A.W.),” on the authority of Nafi’ b. ‘Abd Allah (R) who said: “The Prophet (S.A.W.) stood up, addressing [the people] and pointed towards the residence of ‘A’isha and said three times: ‘From there is mischief from where the horns of the devil will arise.'”

Muslim has also related in his Sahih from Ikrima b. ‘Ammar from Salim from Ibn ‘Umar who said: “The Prophet of Allah (S.A.W.) emerged from the house of ‘A’isha and said: ‘The pivot of disbelief is from here, where the horns of Satan will rise.'”

There is no need to pay attention to the additions they have made [to the hadith] by their explanation: “That means the east.” This is clearly a fabrication to dilute [the accusation against] the mother of the believers and to remove any accusation against her.

Al-Bukhari also reported: “When Talha, al-Zubayr and ‘A’isha travelled to Basra, ‘Ali sent ‘Ammar b. Yasir and al-Hasan b. ‘Ali who met us in Kufa. They ascended the pulpit, with al-Hasan ascending to the top while Ammar was standing below al-Hasan. We gathered towards him. I heard ‘Ammar say: ‘’A’isha has journeyed to Basra and, by Allah, she is the wife of your Prophet (S.A.W.) in this life and in the hereafter; but Allah, the most blessed and exalted, is now testing you [to see] whom you obey, Him or her.’”

Allah is the Greatest. This hadith also indicates that obedience to her is disobedience to Allah, and to oppose and disobey her is to obey Allah. We can also note in the hadith, that the Umayyad narrators have added the phrase “and the hereafter” when saying “she is the wife of your Prophet in this life and the hereafter” so that they may lead the masses into thinking that Allah has forgiven her every sin she committed, and allowed her to enter His heaven, and her husband is His beloved Prophet of Allah (S.A.W.). Otherwise, how did Ammar know that she will be his wife in the hereafter?

This is another trick which the falsifiers of hadith narrators resorted to during the time of the Banu Umayyad. When they found that a hadith was widespread amongst the people, and there was no way to deny or refute it, they decided to add a paragraph or words, or to change some phrases so as to dampen the impact [of thehadith] or to [make it] lose its intended meaning. Just as they did with the hadith: “I am the city of knowledge and ‘Ali is its gate,” they added: “and Abu Bakr is its foundation, ‘Umar its walls and ‘Uthman its roof.”

This [trick] is not hidden to the objective researchers who refute these additions which, most of the time, indicate the lack of intelligence of the falsifiers and their lack of wisdom and light of the Prophetic traditions. For they can observe the saying that Abu Bakr is it’s foundation means the knowledge of the Prophet (P) is derived from the knowledge of Abu Bakr, and this is disbelief. Likewise, the statement ‘Umar is its walls means ‘Umar prevents people from entering the city, i.e., prevents them from getting to the knowledge.

The saying ‘Uthman is its roof is necessarily absurd since there is no city which has a roof, this is impossible. The researchers note too that ‘Ammar swore by Allah that ‘A’isha is the wife of the Prophet (P) in this world and in the hereafter. This is a shot in the dark. How could ‘Ammar take an oath about something he did not know? Did he have a verse from the book of God? Or was it a covenant promised to him by the Prophet (P)?

So we are now left with the true hadith, i.e., that ‘A’isha travelled to Basra, and that she is the wife of your Prophet, but Allah is testing you through her to know whether you obey Him or her.
All praise is due to the Lord of the Worlds, who has given us intelligence through which we can differentiate between the truth and falsehood, and has made clear to us the [right] path and then tested us by several things so that they can bear witness on the Day of Judgment.

Source: Book ‘Ask those who know’ by Muhammad al-Tijani al-Samawi

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