Tijani Lies

Answering Al-Tijani book “Then I was guided” {a sufi who was converted to shia}

Al-Tijani says,

“The Messenger of Allah (saw) said: As I was standing, there came a group of people whom I recognized, and a man stood between the group and myself, then said: “Let us go.” I said, “Where to?” He said, “To Hell, by Allah!” I asked, “What have they done?” He answered, “They turned back after you had departed, and I expect only a few will reach salvation. The Messenger of Allah (saw) also said: I shall arrive at the pool before you, and he who passes by me will drink, and whoever drinks from it will never feel thirsty. There will come to me people that I know and they know me, but we shall be separated, then I shall say, “My companions.” An answer shall come, “You do not know what they did after you left.” Then I shall say, “Away with those who changed after me.” When we look deeply at the various sayings that have been referred to by the Sunnis in their books, we will have no doubt that most of the Companions changed or even became apostates after the departure of the Messenger of Allah, except a few who were considered to be the minority. The above sayings could not be applied to the third type [of Companions], for they were the hypocrites, and the text states: I shall say, “My companions.”

  1. First, Through the conciliation of Allah, we answer Al-Tijani’s nonsense: The two hadeeths that Al-Tijani mentioned here were not found in Saheeh Al-Bukhari or Muslim as it is. Al-Tijani did not mention the complete version of the first hadeeth. In addition he distorted the hadeeth. It is not strange that a person as Al-Tijani who rose on distortion, lie, and discrepancy to do that. Narrated Abu Hurayrah:
    “The Prophet said, “While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them, he said (to them), ‘Come along.’ I asked, ‘Where?’ He said, ‘To the (Hell) Fire, by Allah’ I asked, ‘what is wrong with them’ He said, ‘They turned apostate as renegades after you left.’ Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.’ I asked, “Where?’ He said, ‘To the (Hell) Fire, by Allah.’ I asked, what is wrong with them?’ He said, ‘They turned apostate as renegades after you left. So I did not see anyone of them escaping except a few who were like camels without a shepherd.”
    Take a notice how Al-Tijani changed the word from ‘sleeping’ to ‘standing’. In addition, Muslim did not narrate this hadeeth in his Saheeh.
  1. Second, I do say that Ahl Al-Sunnah narrated such hadeeths in their Saheeh books. But did Al-Tijani refer to the explanations of Ahl Al-Sunnah regarding these hadeeths? Or is it his norm to interpret the way he desires? To show the truth for whoever seeks it, we will present what Ahl Al-Sunnah said about who were meant by these hadeeths.
  1. Third, the scholars disagreed on the meaning of the apostasy mentioned in the hadeeth. Qubaysah said, (They are the people who tergiversated in the time of Abu Bakr, and were killed and died on disbelieve, and Al-Khattabi said, “No one of the Companions tergiversated, but some antipathetic Bedouins did. These Bedouins did not have a stake in Islam. Therefore, there is no slander against the grand Companions.” Ibn Al-Teen said, “It is possible that they were the hypocrites or the big sins doers.”) Ibn Hajar says in Al-Fath, “It was said that they were a people from the antipathetic Bedouins who entered Islam because of fear or need.” Al-Imam Al-Nawawi says, “This is what the scholars disagreed upon. Some say they were the renegade hypocrites, and some say they were the people who lived in the times of the Prophet peace be upon him and tergiversated after his demise.”
    And some scholars said that they were the people of innovation and desire. Ibn Hajar says in Al-Fath, “And some said they were the people of innovation and the big sins doers who died as Muslims.” [6] Al-Nawawi says, “They are the big sins doers who died as monotheists and the people of innovation who stayed on Islam regardless of their innovation.” [7] Al-Imam Al-Hafedh Abu Omar bin Abdul Bar says, “Anyone who added anything to Islam is driven away from the pool like the Kharijites, the Rafidites, and rest of innovation people.”
    Abu Ishaq Al-Shatubay says,
    It is more obvious that they were the people who entered this Ummah (Islam), because they were mentioned as having white blaze on their foreheads and white marks on their feet because of the traces of ablution. And the people of pure disbelief, whether as original disbelievers or apostates, do not have these characteristics. In addition, it was said, “They changed the religion after you left,” and if it was disbelief, then it would have been said, “They disbelieved after you.” Therefore, the people who changed the Sunnah of the Prophet peace be upon him are the people of innovation. And some say it was hypocrisy. And that is not far away from our meaning since the hypocrites acted upon Islamic Law out of hypocrisy not out of belief. Hence, the hypocrites did not put the Islamic Law in its place, and that is the heart of innovation.
    Therefore, the tergiversators in the hadeeth mean the apostates and the hypocrites, in addition to the people of desire and innovation. Hence, it is clear for us now that the Companions were not meant by this hadeeth, but if Al-Tijani refuses this and insists on rejecting the truth, then I am compelled to refer to his Shia sayings about who were meant in the hadeeth so that truth would stand clear from falsehood. Allah refuses except to show the truth through their tongues. Al-Fadl Al-Tubrusi says in his interpretation book Majma’a Al-Bayan when interpreting the verse: (to those whose faces will be black, (will be said): “Did ye reject Faith after accepting it?) [3, 106] “ Scholars differed on who were meant by this verse.” And Al-Tubrusi mentions four sayings. The fourth idea that these people were the people of innovation and desire. Then Al-Tubrusi takes the hadeeth of apostasy as an argument, and says, “The fourth idea is that they were the people of innovation ad desire. Ali peace be upon him said that they were the apostates, and narrated from the Prophet peace be upon him who said, ‘By Allah, some of the people who accompanied me will come to the pool. When I see them, they tremble and I say, ‘my companions, my companions, my companions.’ Then I am told, ‘you do not know what they did after their belief. They became apostate after you left.’ Al-Tha’alabi mentioned that in his Quranic interpretation. Abu Umamah Al-Bahilay said, ‘They are the Kharijites’” [10] And that was the explanation of the hadeeth that Al-Tubrusi provided that these people were the people of desire like the Kharijites and alike. This is the same explanation the Sunnis provided for this verse and hadeeth. Al-Tubrusi did not even point out that they were the companions of the Prophet peace be upon him.

    And Al-Kashani when explaining the preceded verse, takes the pool hadeeth as an argument to prove that the people mentioned in the verse are the people of innovation and desire and says, “In the Majma’a, Commander of the faithful [Ali] peace be upon him said that they were people of innovation from this Ummah, and narrated from the Prophet peace be upon him who said, ‘By Allah, some of the people who accompanied me will come to the pool. When I see them, they tremble and I say, ‘my companions, my companions, my companions.’ Then I am told, ‘you do not know what they did after their belief. They became apostate after you left.’ Al-Tha’alabi mentioned that in his Quranic interpretation”

    And this is what the Shia say on who were meant by the previous hadeeth. And how hard Al-Tijani tries to interpret the sayings of his Shia differently; he cannot prove that his Shia meant the companions. The grandest evidence is that the Shia slandered the companions in many of their Quranic interpretation books, and the Shia connected many of the verses to the companions, where in reality these verses have nothing to do with the companions. Except for this verse the Shia did not slander the companions! So that this verse be an argument against them, not for them. Praise be the Lord! Hence, we know that the hadeeth does not concern the companions at all. The companions are not renegades, or followers of whims.

    To remove doubt from the hearts, and to covert it into truth, so that the people of Al-Sunnah increase in faith, and the Shia increase in falsehood, and to hope for the guidance of the Shia who are looking for the truth, I will provide some of the sayings of the Shia that says that the companions are free from apostasy and free from whims. Ali Bin Abi Talib mentioned in many different places that the companions are free from apostasy. He mentioned that from the most authenticated Shia books. And Ali bin Al-Hussain Zayn Al-Abideen, mentions the companions and asks Allah for mercy and forgiveness for them because of their help to the Prophet peace be upon him in spreading the call of monotheism and propagating the message of Allah to His people.

    And Al-Kulayni says: Mansour bin Hazim said that he asked Abu Abdullah peace be upon him, “How come that I ask you a question, you give me an answer, and when another person asks you the same question, you give him a different answer?” Abu Abdullah said, “We answer people by addition and subtraction.” Mansour said, “Then tell me about the companions of the Messenger of Allah peace be upon him, did they believe in him or not?” Abu Abdullah answered, “They believed in him.” Mansour asked, “Then how come they disagreed?” Abu Abdullah answered, “Don’t you know that when a man approaches the messenger of Allah peace be upon him and asks him a question, the Prophet answers the question, then the Prophet later answers the same question differently, an answer which overrides the previous answer, therefore, hadeeths abrogated each others.

    Al-Imam Al-Hasan Al-Askari, the eleventh Imam of the Shia says in his Quran interpretation when the Prophet Mousa asks Allah some questions, “Are there any companions of the prophets more beloved to you than my companions?” Allah the Almighty answered, “O’ Mousa, did not you know that the superiority of the companions of Muhammad over all the companions of the prophets is like the superiority of Aal Muhammad over all the Aals of the prophets, and is like the superiority of Muhammad over all the messengers.”

    Al-Hasan Al-Askari also says, “And if a man among the best companions of Muhammad is weighted against all of the companions of the prophets, then he would out weight them.” [15]

    After all this clarity, it is obvious for us that the companions are free from apostasy.

    In proving that the companions were error free from following the whims, Al-Qummay mentions in Al-Khisal that Hisham bin Salim said that Abi Abdullah peace be upon him said, “The companions of the messenger of Allah and his family were twelve thousands: eight thousands from Medina, two thousands from Makkah, and two thousands free men. None of them was Qadari, Murji’, Huraray (Kharijites), Mu’atazili, or innovators. They wept day and night and said, “[O’ Allah] take our soul before we eat the bread of Khameer.”

    Therefore, it is clear for us that the companions are free from following desire and whim. These were what the grandest Shia scholars said, their book speaks of true, and what is after true but falsehood O’ Al-Tijani?

  1. Fourth, it is false that Al-Tijani takes the wording “my companions” as an argument to prove that the Prophet meant his companions, because we have to examine the other versions of this hadeeth to know exactly what the term “ashabi” (my companions) means. “With respect to ‘company’, it is a generic noun which have no limit in the jurisprudence neither in language. The general rule regarding this matter had been disagreed upon. The Prophet peace be upon him did not limit ‘company’, neither did he give it a value, but he took it as it is, and in this manner, it means seeing.”
    Not even two people disagree that the Prophet peace be upon him saw the apostates and the hypocrites in his lifetime, and they saw him too, which gives the preponderance that the people mentioned in the pool hadeeth were the apostates and the hypocrites. Ahmed and Al-Tabarani narrated with a good attribution that Abi Bakrah said that the Prophet peace be upon him said, “Some men who accompanied and saw me will come to the pool” .Moreover, the Prophet peace be upon him mentioned the word ‘companion’ in a diminution form. Anas Bin Malik narrated in Al-Bukhari and Muslim that the Prophet peace be upon him said, “Some of the people who accompanied me will come to the pool, and when I see them, they tremble. I would say, ‘Asuyhabi, Asuyhabi [the diminution from of companion]’ and some would say to me, ‘you don’t know what they had done after you left.”
    Furthermore, in some of the narrations, the word ‘my companion’ was substituted with other words, like ‘they are from my Ummah,” “men among you,” and “group”. Therefore, it is not appropriate to limit the meaning to one version of the narration, therefore, is not a slander against the companions. It is clear for us now that the whole matter is one of the lies of the Rafidhites.
  1. Fifth, Al-Tijani mentions that the Prophet peace be upon him said that he knew them, but it does not mean the Prophet peace be upon him knew them per se, but he knew them from some special characteristics as the following hadeeth explains:Abu Hurayrah reported the Messenger of Allah (may peace be upon him) said: My people would come to me on the Cistern [pool] and I would drive away persons (from it) just as a person drives away other people’s camels from his camels. They (the hearers) said: Apostle of Allah, would you recognize us? He replied: Yea, you would have a mark, which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet me, and I would say: O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you. This hadeeth informs us that the hypocrites and the people of innovation will be rammed by the white blaze on their forehead and the white marks on their feet because of the traces of ablution. The Prophet peace be upon him said, ‘a group among you’ meaning that the hypocrites and the people of innovation would be rammed in hell although they have some of the marks of believers, as the Prophet peace be upon him said in a different hadeeth, ‘and the hypocrites will stay in this Ummah.’After this illustration, it is not permissible to equate these narrations to the companions of the Prophet peace be upon him, i.e. the Muhajireen and the Ansar, and the grand companions like Abu Bakr, Omar, Uthman, Ali, Al-Zubair, Talha, and Mu’awiyah, may Allah be pleased at them all. It is not permissible to do that for many reasons. First, the Prophet peace be upon him was pleased by his companions and defended them, “The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter. Then there will come some people who will bear witness before taking oaths, and take oaths before bearing witness.” In this hadeeth, the Prophet peace be upon him confirmed goodness to the generation of the companions.
    Muslim narrated in his Saheeh that Abi Bardah narrated from his father who said that the Prophet peace be upon him lifted his head towards the sky and it often happened that as he lifted his head towards the sky, he said, ‘The stars are a source of security for the sky and when the stars disappear there comes to the sky, i.e. (it meets the same fate) as it has been promised (it would plunge into darkness). And I am a source of safety and security to my Companions and when I would go away there would fall to the lot (of my Companions) as they have been promised with and my Companions are a source of security for the Ummah and as they would go there would fall to the lot of my Ummah as (its people) have been promised.’ [22]
    Al-Nawawi said in his explanation of Saheeh Muslim, “Companions are a source of security for the Ummah and as they would go there would fall to the lot of my Ummah as (its people) have been promised’ means what innovation in religion will occur, and afflictions will happen, the emergence of the devil’s horn, the attack of the Romans against them, the violation of Makkah and Medina, and other things. And this is considered one of the miracles of the Prophet peace be upon him.” [23]Moreover, the Prophet peace be upon him gave the good tidings to his companions that they will enter heaven. Abdulrahman Bin Owf said that the Prophet peace be upon him said, “Abu Bakr is in heaven, Omar is in heaven, Uthman is in heaven, Ali is in heaven, Talha is in heaven, Al-Zubair is in heaven, Abdulrahman bin Owf is in heaven, Sa’ad bin Abi Waqqas is in heaven, Sa’eed bin Zayd is in heaven, and Abu Obaydah bin Al-Jarrah is in heaven.” [24]Ahmed narrated in his Musnad that Jabir bin Abdullah said that the Prophet peace be upon him said, “Any person who was present at Badir and Al-Hudaybiyah will not enter hell.” [25]

    The Prophet peace be upon him passed away and he was pleased at his companions. Furthermore, it is not proven that any of the Muhajireen nor Ansar became apostates. Al-Imam Abdulqadir Al-Baghdadi said in his book Al-Farqu bayna Al-Firaq, “Ahl Al-Sunnah agreed that the people who became apostates after the demise of the Prophet peace be upon him: the Kanadas, Hunayfas, Fizaras, Bani Asads, Bani Bakr bin Wael, were not Ansar nor Muhajireen before the conquest of Makkah. Jurisprudence named anyone who migrated to the Prophet peace be upon him before the conquest of Makkah as Muhajireen, and those people, thanks to Allah, were on the right path.” [26]

    How could this go hand in hand with what Al-Tijani claims that the majority of the companions became apostates? And I wonder, does the Prophet peace be upon him contradict himself when he says to a companion that he is in heaven, then he finds the same companion among the apostates in the pool? Is not that an obvious slander against the Prophet peace be upon him? There is no doubt that the Prophet peace be upon him knew that his companions were not among the apostates. Al-Tabarani narrated through a good attribution that Abu Darda’a said, “O’ Messenger of Allah, pray to Allah so that he does not make me among them [the apostates]. The Prophet peace be upon him answered: You are not.” [27]

    Moreover, the first hadeeth that Al-Tijani changed by saying ‘while I was standing’, but the truth is that the Prophet said ‘while I was sleeping,’ which confirms that the Prophet peace be upon him saw in his sleep what will happen to him in the after life. So if the companions were the ones who would be apostates, then he would have told them … does an intelligent person say that the Prophet peace be upon him does not know the destiny of his companions as the story of Abi Darda’s? Perhaps the Prophet peace be upon him will find Abu Darda’a among the apostates! I do not believe anyone would say this save for Al-Tijani and alike.

    Then how could the Prophet peace be upon him say to Abu Bakr, “Allah had freed you from hell,” [28] to Omar, “I entered heaven, and I saw a palace made of gold. I asked, ‘To who does this palace belong to?’ I was answered, ‘To a young man from Quraysh.’ I thought the voice meant me, so I asked, ‘Who is he?’ They answered, ‘Omar bin Al-Khattab.’” [29] And the Prophet peace be upon him said to Uthman, “Uthman is in heaven.” And perhaps the narrator of the pool hadeeth, who is Abu Hurayrah, who narrated the hadeeth after the demise of the Prophet peace be upon him, would find himself one of the apostates! In addition to the eighty companion who shared Abu Hurayrah in narrating this hadeeth!

  1. Sixth, and if Al-Tijani does not admit to this fact, then he must tell us exactly who are those companions. And if there were not answer, then Al-Tijani’s meaning must be valid also upon Ali bin Abi Talib, Al-Hassan, Al-Hussain, Ammar bin Yasser, Aba Thar Al-Ghufari, Salman Al-Farisi, Al-Miqdad bin Al-Aswad, Khuzaymah bin Thabit, and Ubay bin Ka’ab. And Al-Tijani could not exempt any of these companions without crystal clear evidence. But if Al-Tijani said that there were some hadeeths that exempt these companions and prove they are in heaven, then the same argument is valid for the other companions! There are many proofs from the Quran and Al-Sunnah that confirms Allah and the Prophet’s contentment of them, and that they are the true believers, and provide edge cutting evidence that they are in heaven, so what would be the answer of Al-Tijani?
  1. Seventh, and the saying, “You don’t know what they changed after you.” It is known as a fact that the companions did not change a thing after the demise of the Prophet peace be upon him. Al-Sayyed Muhamed Siddeeq Hasan Al-Qunuji Al-Bukhari, may Allah have mercy on his soul, said in his book The Pure Religion,A Rafidhite asked a Sunni: ‘What do you say about the companions?’ The Sunni answered, “I say whatever Allah said about them in the Quran, ‘Allah well-pleased with them, and they with Allah.’ [5, 119] The Rafidhite asked again, ‘They had changed Islam after the demise of Prophet peace be upon him!’ The Sunni answered, “Allah says, “They have never changed in the least.” [33, 23] and we do not believe in a deity tells us a thing and he does not know that it will change later.” [30] But if Al-Tijani claimed that the companions changed lots of things like their refusal of the leadership of Ahl Al-Bayt and the distortion of Al-Quran, then through Allah’s permission, we will refute these allegations in later articles.
  1. Eighth, then Al-Tijani says, “we will have no doubt that most of the Companions changed or even became apostates after the departure of the Messenger of Allah, except a few who were considered to be the minority” This saying shows the ignorance of Al-Tijani of the meaning of the hadeeth. He is like the woodcutter in the night, gathering what he thinks is slanders against the companions. The Prophet peace be upon him meant by minority those people who were closed to the pool and were about to drink from it but were rejected, and not everyone who came close to it. Abu Hurayrah narrated in another version of the same hadeeth that the Prophet peace be upon him said, ‘In the Day of Judgment, a group [riht] of my companions come close to me, but they are taken away from the pool. So I say, “O Allah! They are my companion!” Allah answers, “You do not know what they did after you left. They became apostates.” [31] As it is known, the word ‘riht’ in Arabic means a group of people less that ten. Al-Tijani shows a great deal of thinking when he says that the majority of the companions became apostates!
  1. Ninth, then Al-Tijani contradicts himself when he says, “The above sayings could not be applied to the third type [of Companions], for they were the hypocrites, and the text states: I shall say, “My companions.”” Praise be the Lord! It is a strange thing indeed to make the hypocrites not part of companions! Wasn’t he the one who divided the companions into three sections, and the last of these sections was the hypocrites? And now he denies it here? And says ‘could not be applied to the third type [of Companions], for they were the hypocrites.’ And why? Because ‘The text states: I shall I say, ‘My companions’! And I say to this guided one, what do you chose? If you said that one of the divisions of the companions are the hypocrites, then you answered yourself, but if you said they are not, then you destroyed your whole book from the beginning to the end! Because you built your book on the assumption that the hypocrites are parts of the companions.To bring you out from this paradox, I say there is no doubt that the hypocrites are not a part of the companions, but the Prophet peace be upon him mentioned them and the apostates in some hadeeths as “my companions” in a diminution form because they accompanied the Prophet in his life. In addition, the diminution form was used to indicate their unworthy status, not to exalt them. The Prophet peace be upon him did not use the diminution form to his companions, the Muhajireen and Ansar, where his narrations to them where in the form of exalt and grandness.In the end, I say that Al-Tijani wants to lead us to the conclusion that the majority of the companions were apostates. What does that suppose to mean? It means that the religion we have for fourteen centuries, the Quran in our hands, the Sunnah that we follow, and the worship that we perform, are all false!!! Because the apostates transmitted them to us? And it means that those apostates who conquered east and west was not for the sake of Allah but to force the people of these lands into apostasy? It also means that Musaylimah The Liar, Sajjah and others are the right people, because they did not turn against Islam, but turned against the apostates! As if Al-Tijani is saying, “O’ People of Al-Sham, O’ People of Egypt and Maghrib, O’ people of Iraq, O’ people of Al-Jazeera, O’ people of the beyond the two rivers, all of you are apostates! And to hell is your destiny!”

    Al-Tijani’s Allegations against the Mother of Beleivers Aisha (may Allah be pleased at her)

    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 Aysha in the Affliction (Fitnah) and the answer to that:

    1. 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 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, 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:That Aysha ignited the Battle of the Camel is a plain truth. That is because Aysha did not come out to fight, but to reform between Muslims. Aysha 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 Aysha said: “I wish I were a fresh branch and did not take this march.” [3] And even if Aysha, 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.
    1. And Al-Tijani’s saying: “How could Umm al-Mu’mineen 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,” as an answer to that, I say:
      1. Aysha 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 Aysha and others to Hijjat Al-Wida’a. Also, the Prophet peace be upon him sent Aysha 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 Aysha thought that by her departure a reformation for the Muslims could happen. She interpreted in that matter.”
    1. And his allegation that Aysha only fought Ali bin Abi Talib because she did not like him because Ali suggested to the Prophet to divorce Aysha 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 Aysha 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 Aysha. 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 Aysha, 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 Aysha but the mere innocence.”
    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]
      2. Al-Tabari says: (And Aysha 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 Aysha with lances while she was on her camel. Aysha 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 Aysha 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 Aysha, Al-Zubair, Talha, nor Ali wanted to fight each others. Therefore, Aysha regretted on her walk and said, “I wish I was a fresh branch of a tree and never walked this walk.” [13] … if Aysha wanted to fight instead of making peace, then why the regret?
    1. 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 Aishah 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 Aishah 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 Aysha 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 Aysha 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 Aysha hated Ali because Ali advised the prophet peace be upon him to divorce her?! So I tell him, if Aysha 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 Aysha 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 Aysha mentioned Ali by her full mouth. Shareeh Bin Hane’e says, (I asked Aysha 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]
    1. Then Al-Tijani mentions two hadeeths about the virtues of Ali, where he says, “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.”!!
      1. I said earlier that Aysha 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 Aysha 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 Aysha 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!
    1. 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.” 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 Aysha! 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. Aysha 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.
    1. 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.” 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 Aysha 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 Aysha, 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 Aysha’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!
    1. 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.” I say:
      1. It is of cheap lies what Al-Tijani says that Bukhari narrated in his Saheeh stories about the bad manners of Aysha 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 pretention 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 Aysha or others, then it would not be strange, because no one is infallible. It is not accepted nor understandable that Al-Tijani accounts Aysha 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 Aysha 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 Aysha only, but also to the rest of the prophet’s wives. Even if we assumed that this verse is pertained to Aysha 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 Aysha 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 Aysha is the same! Hence, choose whatever you want Al-Tijani!
    1. And Al-Tijani continues in his illusion, “After all that I ask how did Aishah 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. Aysha 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 Aysha 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 Aishah, 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: (Aysha 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 Aysha. We need goodness, as Aysha 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 Aysha. 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, “Aysha.” 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, “Aysha.” 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 (Aysha) 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 Aysha upon women is just like the virtue of rice over the rest of foods.” [38] Aysha 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 Aysha.” [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 Aysha. 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 Sufaya heard that Hafsah and Aysha 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 Aysha and Safiyyah. I say:
      1. There is no doubt that Aysha 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.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”

      I say:

      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 Aysha could not deny it in front of the Ummah. Aysha said what she knows that the prophet got sick and passed away when he was with her and she heard nothing about the will.

      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 Aysha played a big role in denying the will for Ali?

      Aysha 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 Beleivers?

    1. 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? Aisha (Umm al-Mu’mineen) prevented that. When al-Husayn brought his brother to bury him by his grandfather, the Messenger of Allah, Aisha 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.” I say:
      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 Beleivers. 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 Aysha’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 Aysha!!! 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 Beleivers. 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.
    1. Then Al-Tijani says, “…either by his daughter Aisha, whose position vis-a-vis Ali is well documented, and she tried hard to support her father, even by fabricating sayings.” I say: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 Aysha may Allah be pleased at her, then is she also accused of lying? If you said so, then you lack evidence! Because all the Quranic, 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.
      1. If Aysha narrates fabricated hadeeths, then how come you take the hadeeths that she narrates as arguments? For example, Aysha’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 Aysha [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 Aysha fabricates hadeeths when you take all the previous hadeeths as arguments, and true stories, while Aysha narrated all these stories? And how come the grand scholar of the Shia, Ibn Babaweeh Al-Qumi take Aysha’s hadeeths as valid in his book Al-Khisal [61]? Praise be the Lord! See how Allah shows the truth on their tongues!
    1. 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 Aisha . Look how Allah shows His light even if the oppressors try to cover it…. If Aisha, 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.” I say:
      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 Aysha’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 Aysha 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 Aysha 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.


      Answering Al-Tijani’s Libels against Abu Hurayrah

      Abu Hurayrah, may Allah be pleased at him, is the master of retainers and endurance, and the companion of Prophet Muhammad peace be upon him. He was with the Prophet peace be upon him in his dwellings and travels. His name is Abdulrahman bin Sakhr. Abu Hurayrah transmitted a lot of knowledge from the Prophet peace be upon him. Not even him was saved from the tongue of this hating person who accused Abu Hurayrah of lying on Prophet Muhammad peace be upon him by making up fabricated hadeeths. I will present his doubts about this companion and I will refute them by the permission of Allah.

      Tijani’s claim that Abu Hurayrah narrates fabricated hadeeths and the answer to this claim:

      Al-Tijani says: “Perhaps they assigned the second half of the religion to Abu Hurayrah, who told them what they wanted to hear, so they bestowed on him various honors: they gave him the governship of al-Medinah, they gave him al-Aqiq palace and gave him the title of “Rawiat al-lslam” – the transmitter of Islam. He made it easy for the Umayyads to create a completely new religion which took whatever pleased them and supported their interests and power from the Holy Qur’an and the tradition of the Prophet.”[1]

      He also says: “Then I read “Abu Hurayrah” by Sharaf al-Din and Shaykh al-Mudira” by Shaykh Mahmud Abu Rayyah al-Misri, and learnt that the Companions who changed after the departure of the Messenger of Allah were two types. The first, changed the rules. because of its power and authority. The second, changed the rules by attributing false Hadiths to the Messenger of Allah.”[2]

      And again he says: “The virtues of Abu Bakr were also mentioned by Amr ibn al-‘As, Abu Hurayrah…”[3]

      And I will answer his lies as the following:

      1. About his sayings that Abu Huraryah told the Ummayads what they desired to hear, therefore the Ummayads bestowed on him various honors, that they gave him the governship of Al-Medinah, that they gave him Al-Aqiq palace when he had nothing, and that they gave him the title “Rawiat Al-Islam” (The Narrator of Islam) is a plain lie for the following reasons:
      2. Abu Hurayrah was not with any of the two warring factions. He secluded himself from the battle and did not fight with anyone. Moreover, Abu Hurayrah narrated some seclusion hadeeths from the Prophet peace be upon him. An example, Abu Hurayrah narrated that the Prophet peace be upon him said: “There will be afflictions (in the near future) during which a sitting person will be better than a standing one, and the standing one will be better than the walking one, and the walking one will be better than the running one, and whoever will expose himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it.”[4] To be secluded was also the opinion of grand Companions.
      3. Abu Hurayrah was not a destitute and his governship of Al-Medena was not the first! But what could we say about an ignorant who monkey with history? In his caliphate, Omar bin Al-khattab may Allah be pleased at him gave Abu Hurayrah the governship of Al-Bahrain, and Abu Hurayrah had the money. Muhammad bin Sireen says: “Omar handled Abu Hurayrah the governship of Bahrain, and Abu Hurayrah came to Omar with 10,000 Dinars. Omar said to him: “O’ you the enemy of Allah and the enemy of His book! You took exclusive possession of this money?” Abu Hurayrah answered: “I am not the enemy of Allah nor the enemy of His book, but I am the enemy of who take enmity against them.” Omar asked: “Then from where did you get this money?” Abu Hurayrah answered: “I got this money by breeding my horses, my slave labors, and by getting consecutive gifts.” They examined his claim and found him saying the truth. Then Omar asked Abu Hurayrah to take the governship, but Abu Hurayrah refused. Omar said: “You hate to work while a better person than you was seeking it i.e. Yusuf peace be upon him?” Abu Hurayrah said: “Yusuf is a prophet, a son of a prophet who was a son of another prophet and I am Abu Hurayrah the son of Umaymah and I am afraid of three things that have 2 folds each.” Omar asked: “Why would not you say five?” Abu Hurayrah answered: “I am afraid to speak without knowledge, to quell without clemency, afraid that my back would be beaten, that my money would be taken, and that my honor would be insulted.”[5]
      4. The reason that the Ummayads gave Abu Hurayrah the governship of Al-Medina was because Abu Hurayrah was one of the grand Companions who were left in the Medina and other cities. He was one of the prominent signs in Medina especially if we knew that he was asked to advance in prayer at the time of Ali and Mu’awiyah. If other than the Ummayads ruled, they would certainly give Abu Hurayrah the governship of Medina. He was the best candidate, and why not if he was asked to govern by a better person i.e. Omar?
      5. This escapee tries to portray Abu Hurayrah as the person who adheres to life and its lust. He tries to picture him as the sycophant to the rulers who lies in order to get instinctive benefits! Is this what should be said about Abu Hurayrah and he is the one who narrated from the Prophet peace be upon him: “There are three persons whom Allah will not look at on the Day of Resurrection, nor will he purify them and theirs shall be a severe punishment. They are … a man who gave a pledge of allegiance to a ruler and he gave it only for worldly benefits. If the ruler gives him something he gets satisfied, and if the ruler withholds something from him, he gets dissatisfied.”[6] And how could he ask for something and he narrates from the Prophet peace be upon him: “One would rather cut and carry a bundle of wood on his back than ask somebody who may or may not live him.”[7] Muslim narrates in his Saheeh that Abu Zar’ah says: “Abu Hurayrah and I entered Marwan’s house. Abu Hurayrah saw some pictures so he said: “I heard the messenger of Allah peace be upon him saying that Allah asked: “who is more wrong than a person who tries to create something like my creatures? Let them therefore create an atom, a seed or a barley.”[8] Al-Hakim narrated in his Mustadrik that Abu Maryam, the slave of Abu Hurayrah, says: “Once, Abu Hurayrah passed by Marwan while Marwan was building his house, which is located in the middle of the city. So I set near him while the workers are working. Abu Hurayrah said: “Build strongly, aim for far, and die nearly.” Marwan said: “Abu Hurayrah, you are talking to the workers, what are you telling them?” Abu Hurayrah answered: “I told them to build strongly, aim for far, and to die nearly. O’ people of Quraysh! Remember three times how you were yesterday and how you are today. Before you used to serve your Persian and Roman masters. Eat today the semolina bread and the fat meat, but do not eat each other and do not hate and malice each other’s as the hackneys do. Be small today and tomorrow you would big. By Allah, none of you will rise a level save that Allah will bring him down at Judgement Day.”[9] Look my dear brother to the clear truth and do not give attention to the holder of an obvious lie and a slandering desire.

      The virtues of Abu Hurayrah from Shia’s books!

      Tijani’s allegation that Abu Hurayrah narrates what people desire, that Abu Hurayrah narrates fabricated stories about the virtues of the Companions, especially Abu Bakr – and that Al-Tijani became more sure of this when he read books about Abu Hurayrah by Sharaf Al-deen and Mahmoud Abu Rayyah, I say refuting his weak arguments:

      1. The Companions agreed unanimously about the virtue, reliability, and good memorization of Abu Hurayrah. The Companions agreed also that Abu Hurayrah possessed the most knowledge about the Prophet’s hadeeths. Ibn Omar says to Abu Hurayrah: “Abu Hurayrah, you were the most adhered to the Prophet and the most memorizing of his sayings than anyone of us.”[10] It was said to Ibn Omar: “Do you deny anything that is said by Abu Hurayrah? Ibn Omar answered: “No, but he had the courage and we lacked it.”[11] Ash’ath bin Saleem narrated from his father who says: “When I came to the Medina, I saw Abu Ayyub narrates from Hurayrah who narrated from the Prophet peace be upon him. I asked him how he could do that and he is the companion of the Prophet? He answered: “To hear and narrate from Abu Hurayrah who narrated from the Prophet peace be upon him is more beloved to me than to narrate directly from the Prophet peace be upon him.”[12] Mu’awiyah bin Abi A’aysh Al-Ansari narrates that once he was sitting with Ibn Al-Zubair when Muhammad ben Eyas ben Al-Bakee came and asked about the religious verdict of a man who divorced his wife three times before sexual intercourse. So Ibn Abi Ayash sent the man to Abu Hurayrah and Ibn Abbas who both were with Aysha. The man left and asked Abu Hurayrah and Ibn Abbas the same question. Ibn Abbas asked Abu Huraryah: “Here you got an enigma, give him an answer Abu Hurayrah.” Abu Hurayrah answered: “The first divorce makes your wife a Bayyinah divorcee, and the third one makes her forbidden on you.” Ibn Abbas said the same thing. [13] Therefore, is it possible to call a man as a liar when Ibn Abbas – the companion of Ali – have trust in him, behave with respect to him and ask him to give the religious verdict?
      2. The reason that Abu Hurayrah narrates a lot from the Prophet peace be upon him is because he was with the Prophet peace be upon him in his travels and stays. A work or a wife did not occupy Abu Hurayrah, because he did not have a job or a wife. So Abu Hurayrah took good care to accompany the Prophet peace be upon him to wherever the Prophet peace be upon him goes; whether to pilgrimage or to war (jihad). Abu Anas Malik bin Abi A’amir says: “Once a man came to Talha bin Ubaydillah and said: “O’ father of Muhammad! Do you know this Yamani – Abu Hurayrah –? Is he more knowledgeable about the Prophet’s hadeeth than you? Because we hear things from him that we do not hear from you. Or does he narrate what the Prophet did not really say?” Ibn Ubaydillah answered: “That Abu Hurayrah heard from the Prophet peace be upon him what we did not hear then there is no doubt about it. Let me tell you about it. We always had to take care of our houses, goats and works. We used to visit the messenger of Allah peace be upon him at the two folds of daylight and Abu Hurayrah was there and poor. He was a guest at the Prophet’s house, and had nothing in his hands. Therefore we do not doubt it that he heard from the Prophet what we did not hear, and you would never find a man who has goodness in his self that he would say what the messenger of Allah did not say.” [14]
      3. In addition to his numerous collaterality with the Prophet that made him the most Companion narrator from the Prophet, in addition to that, his strong memorization, and accuracy through the teaching of the Prophet peace be upon him characterized Abu Hurayrah. Al-Bukhari narrated from Al-Zahari who says: “Narrated Abu Hurayrah: You people say that Abu Hurayrah tells many narrations from Allah’s Apostle and you also wonder why the emigrants and Ansar do not narrate from Allah’s Apostle as Abu Hurayrah does. My emigrant brothers were busy in the market while I used to stick to Allah’s Apostle content with what fills my stomach; so I used to be present when they were absent and I used to remember when they used to forget, and my Ansari brothers used to be busy with their properties and I was one of the poor men of Suffa. I used to remember the narrations when they used to forget. No doubt, Allah’s Apostle once said, “Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say.” So, I spread my colored garment which I was wearing till Allah’s Apostle had finished his saying, and then I gathered it to my chest. So, I did not forget any of that narrations.” [15]
      4. I have to document the opinion of one of the Shia Imami Imams about Abu Hurayrah and the Imam’s trust in him. This Imam is the fourth Imam, Zayn Al-A’abideen Ali bin Al-Hussein. Abu Al-Hasan Al-Ardabili narrated in his book “Kashf Al-Ghimmah” that Sa’eed bin Marjanah says: “Once I was with Ali bin Al-Hussein and I said: “I heard Abu Hurayrah saying: “The Messenger of Allah said that whoever frees a believer Allah will free part by part of him from the Hellfire. Even Allah would free a hand by a hand, a leg by a leg, and hole by hole” Ali alayhi al-salam said: “You heard that from Abu Hurayrah?” Sa’eed answered by a yes. Ali bin Al-Hussein said to his slave: “To my most intelligent slave boy -Abdullah bin Jaffar proposed to buy this slave by one thousand Dinar, but Ali bin Al-Hussein refused – you are free for the sake of Allah.” [16] Did you see my dear brother the truth and faithfulness of Abu Huraryah in the eyes of Imam Ali bin Al-Hussein to a degree that the Imam would execute what Abu Hurayrah narrates without hesitation? Therefore, it is not strange that one of the Shia Imamiyah scholars authenticated Abu Hurayrah and reckoned him one of the praised men in hadeeth. Abu Dawood Al-Hillay says: “Abdullah Abu Hurayrah is a known person and one of the Companions of the Prophet.” [17] And here Ibn Babaweeh Al-Qumi take Abu Hurayrah’s hadeeths as arguments in different places in his book “Al-Khisal” [18] and the examiner of the book (Muhaqqiq Al-Kitab) Ali Akbar Ghufari does not criticize Abu Hurayrah in that book although Ghufari criticized a lot of men. In addition, the person who narrates many hadeeths from Abu Hurayrah is the husband of his daughter; Sa’eed bin Al-Museeb one of his most famous pupils, and the one who narrated from Abu Hurayrah the hadeeth of the Prophet’s teachings to Abu Hurayrah on memorizing hadeeths. Al-Kashshi –one of the grandest Shia scholars in the Science of Men- says about Sa’eed bin Al-Museeb: “Sa’eeb bin Al-Museeb was raised by the Prince of Beleivers alayhi al-salam.” [19] Al-Kashshi also narrates that Abu Jaffar says: “Sa’eed bin Al-Museeb the most knowledgeable person among people in the oldies and the most understandable person at his time.” [20] Hence, I say to the “guided” Tijani that if Ali raised Sa’eeb bin Al-Museeb “then did not Ali tell ibn Al-Museeb his opinion about Abu Hurayrah and ibn Al-Museeb was raised by him? And how could Ali permit ibn Al-Museeb to marry the daughter of the most lying person and Ali was his guardian and trustee?” [21] And how could Zayn Al-A’abideen trust his knowledge and he was one of most special pupil of the most lying person and his inherited? Answer us you the owner of this said guidance!
      5. And his saying: “The virtues of Abu Bakr were also mentioned by Amr ibn al-‘As, Abu Hurayrah, Urwa and Ikrima, and all of them hated Ali and fought him either with arms or by plotting against him and attributing virtues to his enemies…”

      Answer:

      In relation to Omro bin Al-a’as, his fight against Ali is true. But Ibn Al-A’as only fought Ali when Ali and his soldiers started fighting them. His participation in the affliction was not because of his enmity against Ali. No but because he thought that he was fighting to defend the truth and to abolish the falsehood. But that Ibn Al-A’s was making up virtues for Ali’s enemies is true! Ibn Al-A’s was one of the narrators of the hadeeth: “Ammar would be killed by the aggressor party!” He also narrated from the Prophet peace be upon him: “His (Ammar’s) killer and the stealer of his belongings are in hell.” And when someone objected on him for fighting Ammar: “It was said to Omro: “Here you are fighting him (Ammar)?” Omro answered that the Prophet peace be upon him said that his (Ammar’s) killer and the stealer of his belongings (are going to hell, not his fighter)” [23] Look dear brother to this plotting and fabrication to the virtues of Ali’s enemies! But Ibn Al-A’as only real charge is that he asked the Prophet peace be upon him: “Who is the most beloved person to you?” He said, ” ‘Aisha.” I asked, “Among the men?” He said, “Her father.” I said, “Who then?” He said, “Then ‘Umar bin Al-Khattab.” He then named other men.” [24] This only hadeeth is enough to slander against Ibn Al-A’as!

      1. In relation to Abu Hurayrah, Abu Hurayrah isolated himself from the affliction between Ali and Mu’awiyah. Therefore, Abu Hurayrah was not biased. The prejudappears by plotting and fabricating virtues for Ali’s enemies as he narrated from the Prophet peace be upon him at the Day of Khaybar: “I would give this banner to a man who loves Allah and His messenger, Allah will open by his hands … Then the Messenger of Allah called Ali bin Abi Talib and gave him the banner.” [25] Not only this, but Abu Hurayrah also narrated that the Prophet peace be upon him said: “Who loved them both (Al-Hasan and Al-Hussein), then he has loved me, and who hated them both, then he has hated me.” [26] Also Abu Hurayrah narrated that the Prophet peace be upon him said: “O’Allah, I love them both (Al-Hasan and Al-Hussein) therefore love them both too.” [27] Welcome to your guidance O’ Tijani!
      2. In relation to Arwah, I do not know which Arwah Al-Tijani is meaning but perhaps it is Arwah bin Al-Zubair because there is no Arwah as famous as Arwah bin Al-Zubair especially when we know that this Arwah narrated from Aysha and Bin Omar hadeeths concerning the virtues of Abu Bakr. Arwah did not participate in the affliction between Ali and Mu’awiyah because he was young; not more than ten years old. Therefore, Ahmad bin Abdullah Al-A’ajali says: “Arwah bin Al-Zubair, a trustworthy follower (tabe’ei), a good man, and did not partake in the affliction.” [28]
      3. About Akramah, there is no doubt that Al-Tijani is meaning Akramah bin Abi Jahl because there is no one named Akramah but him. Akramah was martyred, may Allah be pleased at him, in 13 Hijrah and the scholars disagreed on the battle that he was martyred in. Some say he was martyred in Al-Yarmook, and some say in Ajnadeen because both of those two battles happened at the same year. Therefore Akramah passed away before the affliction by many years and I do not know what Akramah has to do with this! It seems that Al-Tijani is enjoying good information about the Islamic History and its men!
      4. And his words: “But Allah says: “Surely they will make a scheme, and I too will make a scheme so glad the unbelievers a respite: let them alone for a while” [29] I say: Allah is the greatest upon the diverted criminals! Allah is the greatest upon who ascribe Kufr verses to the best of people! And charge them with Kufr! May Allah forgive us! And they did not know that these verses suite them better. But I say that Allah disdain other than exposing them in front of the people and to disclose what their hearts hide of hatred and malice against the Companions of the Prophet peace be upon him. I say to this Tijani and his brothers the Rawafids (the rejecters i.e. Shia): “And soon will the unjust assailants know what vicissitudes their affairs will take!” [30]
      5. It is strange to see Al-Tijani waging a furious attack against Abu Hurayrah charging him in more than one occasion in his book that Abu Hurayrah narrates lied and fabricated hadeeths and then he takes those hadeeths as arguments to support his claims! We see that Al-Tijani reason out from the hadeeth of the Pond [31], which slanders against the Companions and he did not know that its narrator is Abu Hurayrah! Then Al-Tijani infers the precedence of Ali by the hadeeth of the Banner at the Day of Khaybar [32] although its narrator is Abu Hurayrah! Also he advances as an argument the story of the man who peed in the mosque [33] and Abu Hurayrah narrates that too! After all that, Al-Tijani claims that Abu Hurayrah make up virtues for the enemies of Ali?

Answering Al-Tijani in his claim that the four Sunni Imams learned knowledge from Imam Jaffar Al-Saddiq

Al-Tijani, when he was about to discuss some kids ( as he mentioned ) , says:

“One of the boys asked me, “Which Madhhab (religious school) is followed in Tunis’?” I said, “The Maliki madhhab.” And noticed that some of them laughed, but I did not pay much attention. He asked me, “Do you not know the Jafari Madhhab?” I said, “What is this new name? No we only know the four Madhahibs, and apart from that is not within Islam.”

He smiled and said, “The Jafari Madhhab is the essence of Islam, do you not know that Imam Abu Hanifah studied under Imam Jafar al-Sadiq? And that Abu Hanifah said, “Without the two years al-Numan would have perished.” I remained silent and did not answer, for I had heard a name that I had never heard before, but thanked Allah that he – i.e. their Imam Jafar al-Sadiq – was not a teacher of Imam Malik, and said that we are Malikis and not Hanafis. He said, “The four Madhahibs took from each other, Ahmed ibn Hanbal took from al-Shafii, and al-Shafii took from Malik, and Malik took from Abu Hanifah, and Abu Hanifah from Jafar al-Sadiq, therefore, all of them were students of Jafar ibn Muhammad, who was the first to open an Islamic University in the mosque of his grandfather, the Messenger of Allah. and under him studied no less than four thousand jurisprudents and specialists in Hadith (prophetic traditions).”

I say:

  1. The claim that Abu Hunayfah was taught by Jaffar Al-Sadiq is a lie that is known to anyone who read something about the life of Abu Hunayfah. What is known and famous is that Abu Hunayfah was taught by some of the grandest scholars at his time, most notably Isma’el bin Hammad Abu Sulayman Al-Kufi who was one of the most distinguished teachers of Abu Hunayfah. In addition, Abu Hunayafah was taught by Ebraheem bin Muhamed Al-Muntashir, Ebraheem bin Zayd Al-Nakh’ei, Ayyob Al-Sikhtiyani, Al-Harith Al-Hamadhani, Rabee’ea Al-Madani, Salim bin Abdullah bin Omar bin Al-Khattab, may Allah be pleased at him, Sa’eed bin Masrooq the son of Sufyan Al-Thuwray, Sulayman Al-Hilalay, A’asim bin Kaleeb and many others.
  2. Even if Jaffar Al-Sadiq taught Abu Hunayfah, then the matter will not be more than that Abu Hunayfah took knowledge from Al-Saddiq and it does not mean that Abu Hunayfah became a Jaffari. I am saying this as a supposition, otherwise it is confirmed that Abu Hunayfah used to give religious verdicts at the time of Abi Jaffar, the father of Jaffar Al-Sadiq! And Al-Tijani’s saying that the four famous Sunni schools follow the Jaffari school is a degraded saying. Ahmed did not read for al-Shafi’ei (read for him hadeeths’ strengths as a student), but sat with him. Al-Shafi’ei read “Al-Muwti” on Malik and the book has only 9 hadeeths that are narrated by Jaffar Al-Saddiq. And no one said that Malik was one of the students of Abu Hunayfah, but they said that Malik was contemporary with Abu Hunayfah.
  3. The Shia themselves narrate in their most trustworthy books what proves that Abu Hunayfah was never a pupil of Abi Jaffar, let alone Jaffar Al-Sadiq. Instead, the Shia claim that Abu Hunayfah was their enemy! Here, their master Al-Kulayni narrates in their most trustworthy book which equals Al-Buikhari for us, “Usool Al-Kafi”: “Sadeer said: “I heard Abu Jaffar, peace be upon him saying, while holding my hand and exiting then he stood in front of the house: “O’ Sadeer, the matter of the people is that they come to these rocks and go round them and then they come to us and let us know their wilayah for us and it is Allah’s saying: “I am the most forgiver for those who repented, believed, and did good deeds and then were guided.” Abu Jaffar pointed to his chest and said: “Guided to our wilayah.” Then he said: “O’ sadeer, let me show you those who hinders the religion of Allah.” Then he looked to Abu Hunayfah and Sufyan Al-Thuwray at that time and they were in a circle in the mosque. Abu Jaffar said: “Those are who hinders the religion of Allah without guidance from Allah and without an obvious book. If those dirts sat in their houses, then the people who would look for someone to tell them about Almighty Allah and about His prophet would come to us and we would tell them about the almighty Allah and about His prophet.”
  4. And what Al-Tijani says that Jaffar Al-Sadiq taught more than four thousands jurisprudents and specialists in hadeeth is a very normal thing I say! And why not when the Shia narrates: “Some people from around the city asked for the permission of Jaffar Al-Sadiq to enter. Al-Saddiq allowed them to enter. They entered and asked him, in one sitting, thirty thousands questions and he, peace be upon him, answered them and he was only ten years old.” Then what is the value of the knowledge of the four Sunni Imams in comparison to these scholars!
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