So Suda was a pious, obedient wife of the Holy Prophet of Allah.
A'yesha was a stubborn wife who conspired with Talha and Zubair
against Ali and went to Basra. There Uthman Bin Hanafi, a great
companion of the Prophet and governor of Basra appointed by Ali,
was captured. His hair and beard were pulled out; he was tortured
and driven out. More than 100 innocent, helpless persons were
killed. Ibn Athir, Mas'udi, Muhammad Bin Jarir Tabari, Ibn Abi'l-Hadid,
and others have written in detail about this event.
After this outrage, she mounted a camel named Askar, dressed in
the skin of a lion, protected by armor and entered the battlefield
like a soldier. Because of her revolt, thousands of Muslims lost
their lives. Was this initiative on her part not a transgression
against the command of Allah and His Holy Prophet?
And what is more surprising is that she adopted this shameless
stand against Ali Bin Abi Talib, whose virtues and merits have
been so extensively recorded by your own distinguished ulema that
it is impossible to recount them all.
Imam Ahmad Bin Hanbal in his Masnad, Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha,
Imam Fakhru'd-din Razi in his Tafsir-e-Kabir, Katib Khawarizmi
in his Manaqib, Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda,
Muhammad Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch. 62, and
Mir Seyyed Ali Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda
V, narrate from the second Caliph, Umar Bin Khattab and Abdullah
Ibn Abbas that the Holy Prophet said to Ali: "If all the
oceans were ink, all the trees were pens, and all human beings
were writers and all the Jinn maintained the records, even then,
O Abu'l-Hasan! Your virtues could not be numbered."
When the Holy Prophet states that "all men and jinn combined
cannot account for his virtues," how can we, with our limited
means, give a complete account of his merits?
Apart from the Shia ulema, your own ulema, for all their fanaticism,
have filled their books with only part of his innumerable virtues.
You should study your Siha-e-Sitta, the six books of hadith. Apart
from these, it is stated in Mir Seyyed Ali Hamadani's Mawaddatu'l-Qurba;
Tabrani's Mu'ajam Kabir; Muhammad Bin Talha Shafi'i's Matalibu's-Su'ul;
Imam Ahmad Bin Hanbal's Musnad and Faza'il; Hamidi's Bainu's-Sahihain;
Khawarizmi's Manaqib; Ibn Abi'l-Hadid's Sharh-e-Nahju'l-Balagha,
vol. II, p.449; Ibn Sabbagh Maliki's Fusulu'l-Muhimma, particularly
p.124, from Hafiz Abdu'l-Aziz Bin Al'Akhzaru'l-Janabiz, who writes
in his book Ma'alimu'l-'Atratu'n-Nabawiyya that Fatima Zahra said
that on the night of Arafa her father, the Holy Prophet of Allah,
went to her and said, "Allah Almighty takes pride in you
people before the angels and has forgiven you all and particularly
Ali. I, the Prophet of Allah, say without any consideration for
love due to kinship that verily the most fortunate and prosperous
man is he who is a friend of Ali during his life or after his
death. The most damned of the damned is he who is an enemy of
Ali, during his life or after death."
Also in the above books is a detailed hadith which I think I have
referred to in earlier nights, from Caliph Umar Bin Khattab, who
said that the Holy Prophet said to Ali: "A liar is he who
thinks that he loves me while he is your enemy. O Ali! He who
is your friend is my friend. If somebody is my friend, Allah is
his friend. If Allah is somebody's friend, He admits him to Paradise.
He who is your enemy, is my enemy. If somebody is my enemy, Allah
also is his enemy and He throws him into Hell."
It is also reported from the Kitabu'l-Al of Ibn Khalawayh, narrating
from Abu Sa'id Khadiri, that the Holy Prophet said to Ali: "O
Ali! Friendship with you is faith and opposition to you is hypocrisy.
The first person who enters Paradise shall be your friend, and
the first person who is thrown into Hell shall be your enemy."
Mir Seyyed Ali Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda
III, and Hamwaini in his Fara'id report that the Holy Prophet
said while among his companions: "No one loves Ali except
one who is a believer, and no one is hostile to him except one
who is an infidel." On another occasion he said: "O
Ali! It is only the believer who loves you, and it is only the
hypocrite who hates you."
Muhammad Bin Yusuf Ganji Shafi'i in his Kifayatu't-Talib, p. 119,
ch.62, quotes from Ta'rikh-e-Damishqi, Muhadith-e-Sham, and Muhadith-e-Iraq,
narrating from Hudhaifa and Jabir that the Holy Prophet said:
"Ali is the best of mankind; one who refuses to accept this
is an infidel."
It is also reported from Ata that people asked A'yesha about Ali
and she said: "He is the best of mankind. No one except an
infidel has any doubt of it."
He says that Hafiz Ibn Asakir in his Ta'rikh, a work comprised
of 100 volumes three volumes of which are written in praise of
Ali, has reported this hadith from A'yesha.
Muhammad Bin Talha Shafi'i in Matalibu's-Su'ul, p.17, Ibn Sabbagh
Makki in Fusulu'l-Muhimma, report from Tirmidhi and Nisa'i that
Abu Sa'id Khudri said: "During the days of the Holy Prophet
we used to recognize the hypocrites by their animosity towards
It is related in Fusulu'l-Muhimma that the Holy Prophet said to
Amiru'l-Mu'minin Ali: "O Ali! To fight against you is to
fight against me; your blood is my blood. I fight against him
who fights against you; it is only the legitimate person who loves
you, and it is the illegitimate one who has animosity towards
you. It is only the believer who loves you, and it is only the
hypocrite who is hostile to you."
Sheikh: Such hadith are not
unique to Ali; they have also been narrated about other caliphs.
Well-Wisher: Kindly cite other
such hadith by way of example.
Sheikh: Abdu'r-Rahman Ibn Malik
Maghul narrates from his sources that Jabir said that the Holy
Prophet of Allah said: "A believer has no animosity towards
Abu Bakr and Umar, and a hypocrite has no love for them."
Well-Wisher: I am again surprised to hear such a thing from you. Have you forgotten our mutual agreement on the first night that we would not rely on questionable hadith. You should not quote concocted hadith, whose narrators are liars and forgers. Quote authentic hadith.
Sheikh: Your response indicates
that you have decided that if you hear any hadith from us, you
will reject it.
Well-Wisher: It is not I alone
who have rejected it. Even your own prominent ulema have rejected
it. Refer to Mizanu'l-I'tidal of Dhahabi and Ta'rikh of Khatib-e-Baghdadi,
vol. X, p.236. You will find that most of the eminent commentators
have written about the character of Abdu'r-Rahman Bin Malik saying:
"Verily, he was such a liar, a blasphemer, and a forger of
hadith that no one has any doubt about it."
Please tell us if such a one-sided hadith narrated by a liar and
forger, can be compared to those hadith which your prominent ulema
have narrated and some of which I have already mentioned. I would
advise you to consult Jami'u'l-Kabir, by Suyuti, vol. VI, p.390,
Riyazu'n-Nazara, vol. IX, p.215, by Muhibu'd-din; Jami'i Tirmidhi,
vol. II, p.299; Isti'ab, vol. III, p.46, by Ibn Abdu'l-Barr; Hilyatu'l-Auliya,
vol. VI, p.295, by Hafiz Abu Nu'aim Matalibu's-Su'ul, p.17, by
Muhammad Bin Talha Shafi'i; Fusulu'l-Muhimma, p.126, by Ibn Sabbagh
Maliki. You will find that every one of them narrated in slightly
different words from Abu'dh-Dharr Ghifari who said: "During
the time of the Holy Prophet we used to recognize the hypocrites
by three signs: the denial of Allah and the Holy Prophet, failing
to offer prayers, and animosity towards Ali Bin Abi Talib."
It is reported from Abi Sa'id Khudri that Abu'dh-Dharr Ghifari
said: "We used to recognize the hypocrites by their enmity
against Ali and in the time of the Holy Prophet we had no other
sign of finding out the hypccrites except that they were hostile
In addition, the following authors narrate the hadith concerning
hypocrites' hatred of Ali: Imam Ahmad Hanbal in Musnad, vol. I,
pp.95, 138; Ibn Abdu'l-Barr in Isti'ab, vol. III, p.37; Ahmad
Khatib Baghdadi in Ta'rikh-e-Baghdad, vol. XIV, p.426; Ibn Abi'l-Hadid
in Sharh-e-Nahju'l-Balagha, vol. IV, p.264; Imam Nisa'i in Sunan,
vol. VIII, p.117 and Khasa'isu'l-Alawi, p. 27; Hamwaini in Fara'id,
ch.22; Ibn Hajar in Isaba, vol.II, p.509; Hafiz Abu Nu'aim in
Hilyatu'l-Auliya, vol.IV, p.185; Sibt Ibn Jauzi in Tadhkira, p.15;
Suyuti in Jami'u'l-Kabir, pp. 152, 408; Muhammad Ibn Talha Shafi'i
in Matalibu's-Su'ul, p.17; Tirmidhi in Jami'i, vol. II, p.13,
all these have reported in their books in slightly different words
from Umme Salma or Ibn Abbas that the Holy Prophet said: "O
Ali! A hypocrite is not your friend and a believer is not your
enemy. It is only the believer who loves you, and it is only the
hypocrite who hates you. A hypocrite does not love Ali and a believer
does not hate Ali."
Ibn Abi'l-Hadid in his Sharh-e-Nahju'l-Balagha, vol. I, p.367,
reports from Sheikh Abu'l-Qasim Balkhi, the chief of Mu'tazilites,
that he said, 'All the hadith unanimously report those correct
hadith and there is no doubt in the authenticity of those which
say that the Holy Prophet said to Ali, 'No one is hostile to you
except the one who is a hypocrite. No one is your friend except
the one who is a believer.'
Also, in volume IV of his book, on page 264, he quotes the sermon
of Amiru'l-Mu'minin, in which the Holy Imam says: "If I strike
a believer with this sword in his face so that he might be hostile
to me, he will never be hostile to me; but if I give the whole
world to a hypocrite so that he might love me, he will never love
me. And this is in accordance with the utterance of the Holy Prophet
who said: 'Only believers love you, only hypocrites are hostile
There are many hadith of this kind in your reliable books. I have
cited only a few of them.
Wasn't A'yesha's revolt against Ali's authority a revolt against
the Prophet himself? Was this fighting or her urging the people
to fight against Ali, due to her friendship or was it due to enmity?
Obviously, it was due to hostility. In all the hadith which I
have just related, the Holy Prophet said that one of the signs
of infidelity is fighting against Ali. How would you reconcile
the stand taken by Ummu'l-Mu'minin A'yesha in fighting Ali with
these hadith? It has just come to my mind that Mir Seyyed Ali
Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda 3, has reported
from A'yesha herself that the Holy Prophet said: "Allah has
pledged His word to me that whoever revolts against Ali is an
infidel and his place is in Hell."
It is strange that when people asked her why she revolted against
Ali having heard such a hadith from the Holy Prophet she merely
replied: "I forgot this hadith on the day of the Battle of
the Camel. I did not remember it until I came to Basra."
Sheikh: But how can you find
fault with Ummu'l-Mu'minin, when it is obvious that to forget
is but human.
Well-Wisher: Even if I admit
that she forgot that hadith on the day of the Battle of the Camel,
didn't she remember it when she was returning from Mecca and all
her friends including the pious wives of the Holy Prophet warned
her that she should not perpetrate such an action, since opposition
to Ali was opposition to the Holy Prophet?
Your own historians who have recorded the Battle of the Camel
have drawn attention to the fact that the Holy Prophet said: "O
A'yesha! Fear that path on which the dogs of Haw'ab may bark at
you." When however, on her way to Basra, she reached the
brook of the Bani Kilab, dogs surrounded her litter and began
barking. She asked the people what place it was. She was told
that it was Haw'ab. Then she remembered what the Holy Prophet
had said. Why then did she walk into the trap of Talha and Zubair?
Why did she proceed until she reached Basra where she created
such a tumultuous uproar? Would you say that she had forgotten
this also, or that she trod that path deliberately?
She deliberately transgressed the order of Allah and the Holy
Prophet and, having conspired with Talha and Zubair, went to fight
against the Caliph and vicegerent of the Holy Prophet, although
she had herself reported that the Holy Prophet said: "One
who fights against Ali is an infidel."
Was it not a cause of distress to the Holy Prophet that as soon
as the Commander of the Faithful assumed the reins of the caliphate,
disturbances were created and conspirators prepared for battle
against him. I have told you earlier with authentic sources that
the Holy Prophet said, "He who distresses Ali, verily distresses
me. He who distresses me, verily distresses Allah. O people! he
who distresses Ali shall be raised as a Jew or Christian on the
day of resurrection."
These reports can be found in your authentic books. Why then should
you find fault with the Shias? Responsibility for the blood of
innocent believers, the torture and expulsion of Uthman Bin Hunaif,
and the murder of more than 100 including the unarmed keepers
of the Treasury who had no concern with the battle - forty of
whom were killed in the mosque - lay squarely on the instigator
of the battle. Allama Mas'udi in his Muruju'z-Dhahib, vol. II,
p.7, has written about this in these words: "Besides those
who were injured, seventy of the unarmed guards of baitu'l-mal
(Treasury) were put to death. Of these seventy, fifty were beheaded
in prison. These people were the first among the Muslims to have
been tortured to death."
Among your ulema and historians, Ibn Jarir and Ibn Athir have
given detailed accounts of these events.
Perhaps you should expunge these reports from your authentic books.
In fact, in the reprints of these books, some of your ulema have
changed some of this disagreeable information and in some cases
have omitted it altogether. You should either refuse to accept
what your notable ulema and historians have written, or you should
give up censuring the Shias. They say only what is recorded in
your own reliable books.
Sheikh: What you say is of course
true, but Ummu'l-Mu'minin A'yesha was only a human being; she
was not infallible. Having been misguided she committed a fault.
It was because of her simplicity that she fell into the trap of
two prominent companions, but later she repented for her revolt.
Allah excused her for that.
Well-Wisher: First, you have
admitted that some of the prominent companions were sinners, although
they were among those who were present "under the tree"
and at Bai'atu'l-Rizwan. On previous nights you argued that the
Sahaba (companions) were like stars, and should we follow any
of them, we would be rightly guided. You now admit that this is
not true. Second, you have said that Ummu'l-Mu'minin A'yesha repented
of her action. It is only a hollow claim. While the revolt, battle
and the slaughter of the Muslims are unanimously accepted, there
is no evidence for her repentance.
Of course, it is a fact that Ummu'l-Mu'minin A'yesha was restless.
She committed many foolish mistakes. But you claim that she repented
of her fault and, being ashamed, confined herself to her house.
But if this were true, why did she treat the body of the grandson
of the Holy Prophet so shamefully?
We have discussed how she vexed the Holy Prophet and how she subsequently went into battle mounted on a camel to fight against his successor. But later, this time mounted on a mule she stopped the corpse of the elder grandson of the Holy Prophet from moving ahead for burial near the Holy Prophet. Your own eminent ulema and historians, including Yusuf Sibt Ibn Jauzi in his Tadhkira Khawasu'l-Umma, p.122; Allama Mas'udi, author of Muruju'z-Dhahab, in Isbatu'l-Wasiyya, p.136; Ibn Abi'l-Hadid in Sharh-e-Nahju'l-Balagha, vol. IV, p.18, reporting from Abu'l-Faraj and Yahya Bin Hasan, author of Kitabu'n-Nasab; Muhammad Khwawind Shah in his Rauzatu's-Safa, and many others have written that when the corpse of Imam Hasan was being transported to Medina, A'yesha, mounted on a mule and accompanied by a group of the Bani Umayya and their slaves, stopped the group with Imam Hasan's body. They said that they would not let Imam Hasan be buried by the side of the Holy Prophet. According to the report of Mas'udi, Ibn Abbas said: "It is strange of you, A'yesha! Was not the Day of Jamal, that is, your entering the battlefield mounted on a camel, sufficient for you? Now should the people also keep in memory the Day of Baghl (mule)?
Mounted on a mule, you have stopped the bier of the son of the
Holy Prophet. One day mounted on a camel, another mounted on a
mule, you have torn asunder the modesty of the Holy Prophet of
Allah. Are you determined to destroy the Light of Allah? But surely
Allah perfects His light however unpleasant it is to the polytheists;
verily, we are Allah's and to Him shall we return."
Some people have written that Ibn Abbas said to her: "One
time you mounted a camel and one time a mule. If you live longer,
you will also mount an elephant (that is you will fight against
Allah)! Though out of one-eighth you have one-ninth share, yet
you took possession of the whole."
The Bani Hashim drew their swords and intended to drive them away.
But Imam Husain intervened and said that his brother had told
him that he did not want a drop of blood to be spilled because
of his funeral procession. Accordingly, the corpse was taken back
from there and buried in Baqi' (a cemetery in Medina still visited
by pilgrims today).
If A'yesha repented of her revolt against Amiru'l-Mu'minin why
did she perform a prostration of thanks when she heard the news
of the Holy Imam's martyrdom? Abu'l-Faraj Ispahani, author of
Aghani, writing about the Holy Imam in his Maqatilu't-Talibin,
says: "When A'yesha heard the news of the martyrdom of Amiru'l-Mu'minin
Ali, she offered a prostration (of thanks)." Later however,
she asked the informant who had killed Ali. She was told that
it was Abdu'r-Rahman Ibn Muljim of the Bani Murad clan. Instantly
she recited the following couplet: "If Ali is away from me,
the news of his death was brought by a slave, who may not have
dust in his mouth."
Zainab, daughter of Umme Salma, was present at that time. She
asked A'yesha if it was proper for her to express her jubilation
and utter such words about Ali. It was a bad thing. A'yesha replied
that she was not in her senses and that she uttered those words
through forgetfulness. "If such a thing appears in me again
and I repeat those things, you may remind me, so that I may refrain
from doing that."
These facts clearly show that A'yesha did not repent later in
life as you have claimed.