Friday, 31 August 2012

A'isha Punished On The Day Of Judgement?


Mourning in the simplest sense is conducted as an expression of grief. It is carried out throughout the year by the followers of the Ahlulbayt (a.s) who meet in annual gatherings to mourn over and bring to remembrance the martyrdom of the Aima (a.s). The followers of those who usurped the Islamic leadership i.e. The so called 'Ahl ul Sunnah,' claim that such acts should not be performed on the death of any individual, since the Prophet (saw) had prohibited people from mourning in such a manner wherein one would go to such an extent of hitting onself. In this short article we shall evaluate the conduct of A'isha bint Aboo Bakr, the wife and companion of the Holy Prophet (saw).


Ahmad bin Hanbal:

Narrated Abdullah narrated my father narrated Yaqoob narrated my father from ibn Ishaq he said narrated to me Yahya ibn Abbad ibn Abdilleh ibn Al-Aubair from his father Abbad he said I heard A'isha saying: "The Messenger of Allah (saw) died between my chest and neck. I did not oppress anyone in it. It was of my insolence and young age that the Messenger of Allah (saw) died while he was in my house. So I put his head on a pillow and stood up with women and started hitting my chest and face."

Footnote: Hadeeth is 'Hasan' (Reliable) by Shuayb Al-Arnaoot.

Source: Musnad Ahmad ibn Hanbal. Vol. 43, Pg. # 368, H # 26348.


Ibn Hisham:

Ibn Ishaq said: I was told by Yahya bin 'Ibad bin Abdullah bin Al-Zubair, of his father 'Ibad, who said: I heard A'isha say: "The Messenger of Allah (saw) died between my lap and my neck and in my house. I did not oppress anyone in it. It was due to my insolence and my young age that the Messenger of Allah (saw) died while he was in my house. Then I put his head on a pillow and I grieved with the women and hit my own face."

Footnote: Hadeeth is Saheeh (Authentic).

Source: Sirah Ibn Hisham. Pg. # 482.



Aboo Ya'la Al-Mawsili

We were told by Ja'far bin Mahran: We were told by Abdul-A'la: We were told by Muhammad bin Ishaq: I was told by Yahya bin Ibad bin Abdullah bin Al-Zubair, of his father Ibad, who said: I heard A'isha say: "The Messenger of Allah (saw) died between my lap and my neck and in my house. I did not oppress anyone in it. It was of my insolence and young age that the Messenger of Allah (saw) died while he was in my house. Then I put his head on a pillow and I grieved with the women and hit my own face."

Footnote: This chain is Hasan (Reliable), but Ahmad has narrated it through Ya'qoob from his father from Ibn Ishaq from those mentioned in this Hadeeth, and that chain is Saheeh (Authentic).


Source: Musnad Aboo Ya'la. Vol. 8, Pg. # 63, H. # 230.



Al-Albani:

"The Messenger of Allah (saw) died between my lap and my neck and in my area. I did not oppress anyone in it. It was due to my insolence and my young age that the Messenger of Allah (saw) died while he was in my house. Then I put his head on a pillow and I grieved with the women and hit my own face."

Footnote: Its chain of narrators is 'Hasan' (Reliable).

Source: Irwa Al-Qaleel. Vol. 7, Pg. # 86.



Al-Tadam (التدام), comes from the root in 'Al-Ladam ( اللدم).' Ladam means slapping or that hitting with such a heavy thing which produces voice. But if Al-Ladam is taken from the baab ifta'al ("باب افتعال "), that is Al-Tadam ("التدام"); then it means when women do matam on the face or chest on dead body.

Ibn Manzoor:

When women hit their chest while doing noha (reciting sad eulogies for a dead one), that is called "Al Tadam." Famous scholar of grammar

Source: Lisan Al-Arab. Pg. # 4021.



Objection One

A'isha felt guilty for what she had done. This is evident in her saying, "due to my foolishness and due to me being young." This particular action was prohibited in her view, and she felt guilty performing it.

Respone One

On close analysis of the hadeeth, nothing therein exists that would point to A'isha acknowledging her actions as a breach of the Shari'ah. She herself mentions how insolent and young she was, that it becomes fairly obvious she was referring to how unexperienced she was handling the situation. A'isha regretted that she left the Prophet (saw) and went beating her chest with women, i.e. regretting leaving the Prophet (saw) and not the chest beating.

Typically, when a person dies, the immediate action of the relative is to recite a supplication close to the mouth and eyes of the deceased if they are open. A'isha did nothing of the sort when the Prophet (saw) died. Instead, she placed his head on to a pillow and immediately partook in hitting herself. 

Why did A'isha feel remorse that the Prophet (saw) passed away in her house? What was it that she lacked or felt guilty about? At no point in the text does A'isha say that her reaction, namely striking her body was an act that contradicted the Shari'ah. If indeed that was the case, she would have mentioned her naivety causing her to act in a manner that breached the Shari'ah. We find she made no such implication, which shows she had no concern with the act she and the other women partook in. 

As for those who seek to explain the reaction of A'isha to that of a woman of young age, she was around 18 years old at the time the Prophet (saw) death, and so was a mature adult woman.  Moreover, as per her own testimony in Saheeh Bukhari, she married the Prophet (saw) at the age of six, and the union was consummated when she was nine, if she was old enough to be penetrated at the tender age of nine, she was most certainly old enough to understand the rules of mourning aged eighteen. If indeed A'isha felt any remorse for her actions, we challenge our opponents to produce one authentic Hadeeth of her repentance.

Consider the well known conditions for repentance:

1) Leaving the sin.
2) Remorse over having committed the sin.
3) Never to return to the sin.

If these conditions are truly met, then one can expect one's sins to be forgiven. Did A'isha repent or did she repeat these actions without any remorse? As a matter of fact, she not only wailed upon the Prophet (saw) but also her father Aboo Bakr also.

Ibn Hajar Asqalani:

The quotation of Bukhari that says: (Umar brought out sister of Abi Bakr when she mourned) It has been narrated by ibn Sa'd through a 'Saheeh' (Authentic) chain from Al-Zuhri from Sa'eed ibn Musayyib who said: When Aboo Bakr died, A'isha held a gathering in which eulogies had been read for him, Umar was informed of it, so he forbid them from doing so. He ordered Hisham ibn Al-Walid: "Bring out for me Umme Farwa!" Then he lashed her. When the news reached the mourners they escaped. And quoted Ishaq ibn Rahwayh in his Musnad in another form from Al-Zuhri and it is reported in it, "He brought out the women one by one and beated them with his whip."

Source: Fath Al-Bari Sharh Saheeh Al-Bukhari. Vol. 6, Pg. # 225.



Ibn Sa'd:

Narrated Uthman Ibn Umar from Younus ibn Yazid from Al-Zuhri from Sa'eed ibn Musayyib who said: When Aboo Bakr died, A'isha held a mourning gathering in which eulogies had been read for him, Umar was informed of it, so he forbid them of doing so. They refused, so he said to Hisham ibn Al-Walid: "Bring out for me daughter of Abi Qohafa (sister of Abi Bakr) then he lashed her and when the mourners heard this they escaped, and he said: "Do they want to punish Aboo Bakr by their weeping?" The Messenger of Allah (saw) said: "The dead man suffers when their family weep for them."

Source: Al-Tabaqat Ibn Sa'd. Vol. 3, Pg. # 191.


Al-Tabari:

Narrated Younus from ibn Wahab from Younus ibn Yazid from Al-Zuhri from Sa'eed ibn Musayyib who said: 'When Aboo Bakr died, A'isha held a mourning gathering for him in which eulogies had been read. Umar was informed of it, so he came to her door and forbade them of mourning on Aboo Bakr. They (women) refused, so he (Umar) said to Hisham ibn Al-Walid: "Enter and bring out for me daughter of Abi Qohafa sister of Abi Bakr." When A'isha heard this, she said to Hisham: "I forbid you from entering into my house!" Umar said to Hisham: "Enter, I allow you to do that!" So Hisham entered and brought out Umme Farwa sister of Abi Bakr to Umar, so Umar started beating her with his whip for a while. When the mourners heard this they escaped.

Source: Tarikh Al-Tabari. Vol. 3, Pg. # 423.



Analysis Of The Chain Of Narrators:

The status of these five narrators in the books of Rijal:

1 - Younus ibn Abd Al-A'laa
2 - Abdullah ibn Wahab
3 - Younus ibn Yazid
4 - Ibn Shahab Al-Zuhri
5 - Sa'eed ibn Musayyib

1 - Younus ibn Abd Al-A'laa

Ibn Maysara Al-Sadafi, Aboo Musa Al-Misri, 'Thiqh' (Trustworthy), one of the narrators of 10th generation...he has narrated in Saheeh Muslim, Al-Nisa'i and Ibn Majah.

Source: Taqreeb Al-Tahdheeb. Person # 7907. Pg. # 542.


2 - Abdullah ibn Wahab

Ibn Muslim Al-Qorashi their slave, Aboo Muhammad Al-Misri, the Jurist, 'Thiqh' (Trustworthy), Hafiz and good worshipper...has narrated in the 'Saheeh Al-Sittah.'

Source: Taqreeb Al-Tahdheeb.  Person # 3294. Pg. # 271.


3 - Younus ibn Yazid

Ibn Abi Al-Najad Al-Iaylee, Aboo Yazid Mawla Aal Abi Sufyan: 'Thiqh' (Trustworthy) when it is through Al-Zuhri, and there are a few, but through other than Al-Zuhri it is false...narrated in the Saheeh al-Sittah.

Source: Taqreeb Al-Tahdheeb. Person # 7919. Pg. # 543.


4 - Ibn Shahab Al-Zuhri

Muhammad ibn Muslim ibn Ubaydullah ibn Abdullah ibn Shahab ibn Zohra ibn Kilaab Al-Qorashi Al-Zuhri, Aboo Bakr, Al-Faqih 'Narrator of Hadeeth' Al-Hafiz 'Jurist': All agreed upon his superiority and Truthfullness narrated in the Saheeh Sittah.

Source: Taqreeb Al-Tahdheeb. Person # 6296. Pg. # 440.


5 - Sa'eed ibn Musayyib

Ibn Hazn ibn Abi Wahab ibn Amr ibn Hahiz ibn Mehran ibn Makhzoom Al-Qorashi Al-Makhzoomi, one the Trustworthy scholars and of great Fuqha, all agreed over his Mursal (hurried) that are the most authentic, ibn Al-Madini said: "There is no one among Al-Tabi'een to the extent of his knowledge narrated in the Saheeh Al-Sittah.

Source: Taqreeb Al-Tahdheeb. Person # 2396. Pg. # 181.


Objection Two

The chains of narration is disconnected, since Sa'eed bin Al-Musayyib was not around at the time, and his narration from Aboo Bakr is disconnected. In fact, he was born two years after the death of Aboo Bakr.

Response Two

Sa'eed bin Al-Musayyab was born two years after the death of Aboo Bakr, however, the Imams of Ahl ul Sunnah believe the mursal of Sa'eed bin Al-Musayyib is accepted as can be seen below.



Sa'eed ibn Musayyib

Ibn Hazn ibn Abi Wahab ibn Amr ibn Hahiz ibn Mehran ibn Makhzoom Al-Qurashi Al-Makhzoomi, one of the Trustworthy scholars and of the great Fuqaha, all are agreed over his Mursal (hurried) that are the most authentic. Ibn Al-Madini said: "There is no one among Al-Tabi'een to the extent of his knowledge narrated in the Saheeh Al-Sittah.

Source: Taqreeb Al-Tahdheeb. Person # 2396. Pg. # 181.



Al-Mizzi:

Imam Ahmad ibn Hanbal stated: The disconnected narration from Sa'eed bin Al-Musayyib is considered as Saheeh (Authentic), and it has not been seen more authentic than his disconnected narrations.

Source: Tadhdeeb Al-Kamal. Vol. 11, Pg. # 73.



 


Al-Mizzi:

Imam Shafi'i said: The disconnected narration from Sa'eed bin Al-Musayyib is considered as Hasan (Reliable) Yahya ibn Sa'eed said: Ibn Al-Musayyib was called narrator of Umar ibn Al-Khattab, because he was the most knowledgeable about his judgements and decrees.

Source: Tahdeeb Al-Kamal. Vol. 11, Pg. # 74.



No other wife of the Prophet (saw) recognised this blanket ban on mourning. Yet we find Umar ibn Al-Khattab attacking the house of the wives of the Prophet (saw) and publicly humiliating the daughter of Aboo Bakr by lashing her! This reaction by Umar should not come as a surprise as it would have been rather typical of him to behave in such a manner. We will be covering his misogynistic behaviour in Part II of our continuing article, 'The Oppression of Sayeda Faatima (s.a).' Nevertheless, returning to the topic at hand, can A'isha's actions on both these occasions be merely accused without any evaluation?

Muslim ibn Hajjaj:

Aboo Malik Al-Ash'ari reported Allah's Messenger (saw) as saying: Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: Boasting of high rank, reviling other peoples genealogies, seeking rain by stars, and wailing. And he (further) said: If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.

Source: Saheeh Muslim. Book 10, H. # 69, Pg. # 415.





If A'isha's repentance can not be proven on the Day Of Judgement, she  will be in a garment of pitch and a chemise of mange! 




12 comments:

  1. 1- This statement in no way alludes to the fact she has repented. Aisha regret was not because she grieved and hit her face rather because she put the head of the Prophet (saw) on the pillow and left him.

    2- If she has repented on that occasion why did A'isha establish a mourning ceremony later for her father?

    3- Even if you can prove that she has repented on both occasions, you still need to prove that Allah (swt) has accepted her repentance and has forgiven her can you present your source of information?

    4- If you agree A'isha made a mistake then can you also accept she falls out of Adalat-al-Sahabah?

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  2. 1) You can't demonstrate that.

    2) People make mistakes and repent. Learn Islam better my friend.

    3) You need to prove that Allah rejected her repentance. Your the one making claims about her fate. We go based on the dhaahir of the person's actions.

    4) If you equate عدالة الصحابة with infallibility then you've got much to learn my friend.

    ReplyDelete
  3. 1) Can you explain why she wailed hit her face and chest when the Prophet (saw) forbid people from doing so?

    2) One of the conditions of repentance is not to perform the act again. A'isha not only do so with the death of the Prophet (saw) she did so on the death of her Father, why did A'isha hold a haram gathering in the house of her father?

    3)According to her Zahir she performed the action on two occasions. The claim is not form myself rather according to your standards of Hadeeth. If you claim she repented can you provide your proof as there is not evidence to suggest otherwise.

    4)And likewise you should learn more about the concept of infallibility according to the Shia belief. If you agree that this has nothing to do with عدالة الصحابة then do you accept A'isha was unjust?

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  4. So according to you a person can't repent more than once for the same action?

    Learn the basics of Islam pal before you comment on the fate of others.

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  5. Just as I expected now save yourself the embarrassment and move along.

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  6. One of the conditions of repentance is the INTENT to not perform the action again in the future (though it may occur).

    Just as I expected... you don't know the basics of the deen. You MOVE ALONG.

    ReplyDelete
  7. Quote


    Based on the above, if these conditions are met by the person who is repenting, then there is the hope that his repentance will be accepted, by Allaah’s leave. After that he should not worry about waswaas (whispers) suggesting that his repentance is not accepted, because that is from the Shaytaan and is contrary to what Allaah and His Messenger (peace and blessings of Allaah be upon him) have told us, that repentance is accepted if it is sincere.

    http://islamqa.info/en/ref/46683

    It appears you have absolutely no idea what you are talking about. The Revisitingthesalaf team would like to challenge you to debate on 'A'isha Heaven or Hell' face to face or on the internet using audio chat rooms, are you willing to accept the challenge? Defend your mother!

    ReplyDelete
  8. Yes.... "You should resolve never to go back to it. "

    Exactly, you should resolve. But that doesn't mean that if you do it again due to weakness then your repentance won't be accepted!

    Are you seriously seriously trying to tell me that Islam teaches that you are only granted one opportunity to repent from a particular sin???

    Did not the Prophet say:

    It was narrated from Abu ‘Abd al-Rahmaan ‘Abd-Allaah ibn ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death-rattle has not yet reached his throat.” Narrated by al-Tirmidhi, 3537; classed as hasan by al-Albaani.

    Sincere repentance means that you INTEND to not sin again. However, we are weak. I might curse someone. I repent. I struggle and intend to stop. But I curse again. So what happens? Khalas, I am doomed? No! I repent again with the intention to stop!

    Whose repentance is rejected? It's that person who repents, WHILE KNOWING IN HIS HEART that he intends to do it again and he purposely plans to repent again when he does it.

    That's the problem!


    So where is your proof that when Aisha did it again, she did it not out of weakness, but pre-planned from the beginning? YOU DON'T HAVE SUCH PROOF!


    You quote from islamqa.info...... okay how about this:

    If a person commits sin time after time, his sin is forgiven every time if he follows his sin with repentance – if his repentance each time is sincere.

    Source: http://islamqa.info/en/ref/9231

    That whole link refutes you.


    You lose again :)

    ReplyDelete
  9. Clearly you have failed time and time again toprove what you need to. I am still waiting for evidence that A'isha repented during her life. The so called expert of Qur'aan and Hadeeth does not know that it was haram to wail on the death of the Prophet (saw) that she performed the very same action during the death of her father. In between that time many other people would died and If there was any prohibition it would have been brought to public lime light and A'isha was clueless. So you accept A'isha made a mistake? do you accept she was unjust?. If you are so confident let is debate 'A'isha Heaven Or Hell' I am still waiting for your response from my previous comment which you have skipped conveniently.

    ReplyDelete
  10. I am going to screen shot the challenge and your response on both occasions. Thank you for kindly proving my point once again. Your belief is baseless to the extent you can not even prove that A'isha is in heaven.

    ReplyDelete
  11. mr B you have too much to face when it will come to account the answers on her over all chatacter, believe me you can't save her if it comes to that, even the Quran has condemned her and asked her to repent!!! surah tehreem ayat 5. the Quran has remained silent later on this issue means she did not repent otherwise the
    Quran would have said that she has been forgiven of her sins...see ur mommy was so ignorant!!

    dear admin it would be out of topic but plz ans my question.

    shias believe the ayat of proving aisha's innocence from zina was not revealed for her sake but rather a coptic lady, i want the shia refrence on this kindly provide me?

    ReplyDelete
  12. Great effort with this site. I think there is no need in pointless and fruitless arguing. it taints the site's beauty.

    secondly a scholar mentioned that some of the terminology may need some fine-tuning:
    "...there some inaccuracies in understanding the Sunni terminology ...... For example, al-Mizzi's reference to a narration "bi-`uluww" is referring not to the isnad's quality ("a high-ranking chain") but to its shortness. Wallahu a`lam...."

    ReplyDelete