Sunni Halal Alcohol; Production And Consumption

Praise be to Allah (سُبْحَانَهُ وَتَعَالَىٰ), for Allah (سُبْحَانَهُ وَتَعَالَىٰ) forgives all sins: for He is Oft-Forgiving, Most Merciful.

Any kind of intoxicants are haram (eng. forbidden) in Islam, including alcoholic beverages. However, there are numerous Sunni countries, aswell as Sunni “authentic” ahadith (eng. narrations, traditions) that allow for alcoholic consumption.

What does Allah (سُبْحَانَهُ وَتَعَالَىٰ) tell us about kham’r, a state of “intoxication”, “altered consciousness”, “stupor”:

They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit. And they ask you what they should spend. Say, “The excess [beyond needs].” Thus Allah makes clear to you the verses [of revelation] that you might give thought. [2:219]

O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving. [4:43]

O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah ], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. [5:90]

What about the Sunni hadiths?

Muslims drank alcohol on the day of the battle of Uhud, still went to paradise:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 52 Hadith 70

Narrated Jabir bin Abdullah:

Some people drank alcohol in the morning of the day (of the battle) of Uhud and were martyred (on the same day).” Sufyan was asked, “(Were they martyred) in the last part of the day?”. He replied, “Such information does not occur in the narration.”

Prophet Muhammad (صلى الله عليه وآله‎‎) was presented with a bowl of wine during the Night Journey, al-’Isrā’ wal-Mi‘rāj:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 69 Hadith 508

Narrated Abu Huraira:

Allah’s Apostle was presented a bowl of milk and a bowl of wine on the night he was taken on a journey (Al-Mi’raj).

Prophet Muhammad (صلى الله عليه وآله‎‎) drank alcoholic beverages:

Classification of hadith: Sahih (authentic)

al-Muʿjam al-Kabīr, Volume 2, Page 14, Tradition 1177

Abdullah bin Busr said: ‘Once Allah’s Messenger came to us riding on a mule, then Allah’s Messenger and his companions entered on us, hence my mother stood up and put a cloak on the mat for Allah’s Messenger, she put it specially for him, when Allah’s Messenger sat on it, my father Busr provided him dates to eat, then he ordered my mother to cook Jashish for them’. Abdullah said: ‘I was serving between my mother and father, my father was serving Allah’s Messenger and his companions. When my mother cooked the Jashish, I brought it to them and put it front of them and they ate it. Then he provided them Fadikh and Allah’s Messenger drank it and provided it to those who where sitting on his right side till the cup get empty, then I purred the cup again and brought it to Allah’s Messenger…’

What is Fadikh?

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 60 Hadith 141

Narrated Anas bin Malik:

We had no alcoholic drink except that which was produced from dates and which you call Fadikh. While I was standing offering drinks to Abu Talh and so-and-so and so-and-so, a man came and said, “Has the news reached you? They said, “What is that?” He said. “Alcoholic drinks have been prohibited. They said, “Spill (the contents of these pots, O Anas! “Then they neither asked about it (alcoholic drinks) nor returned it after the news from that man.

What about modern day Sunni majority countries?

🇩🇿People’s Democratic Republic of Algeria🇩🇿

Wine

The high point of the Algerian wine industry came in the late 1930s when over 4,000 square kilometres (1,500 sq mi) was producing more 2,100 megalitres (550,000,000 US gal) of wine. By the 1950s, together with Tunisia and Morocco, Algerian wine accounted for nearly two thirds of the wine that was internationally traded. To a large extent, Algerian red wine was used for blending with red wine from the south of France, since Algerian wine was deeper in colour and higher in alcohol than the French wines produced from Aramon grapes.

With as much land under vine as the countries of Germany and South Africa, Algeria continues to maintain a wine industry with over 70 wineries in operation.

All of Algeria’s vineyards are located in the Hauts Plateaux region extending towards the Moroccan border. Bordering the sea, this region has a typical Mediterranean climate with mild winters and dry, hot summers and is very similar to the southern wine regions of Spain. Rainfall averages around 600 millimetres (24 in) in the regions east of Algiers to 400 millimetres (16 in) in the western regions closer to Morocco. The main wine producing areas are located in the provinces of Aïn Témouchent, Mascara, Mostaganem, Sidi Bel Abbès and Tlemcen. Algeria’s Office National de Commercialisation des Produits Viti-vinicoles (ONCV) list seven quality wine production zones that may appear on Algerian wine labels:

Coteaux de Tlemcen
Monts du Tessalah
Coteaux de Mascara
Dahra hills
Coteaux du Zaccar
Médéa
Aïn Bessem Bouira

Source: Jancis Robinson, ed. (2006). “Algeria”. Oxford Companion to Wine (Third ed.). Oxford: Oxford University Press. pp. 11–12. ISBN 0-19-860990-6.

🇲🇦 Kingdom of Morocco 🇲🇦

Wine

Large-scale viticulture was introduced into Morocco by French colonists, just as it was to the neighboring country of Algeria. However, the quantities of Moroccan wine produced was never nearly as high as that of Algerian wine. At the time of the country’s independence in 1956, there was 55,000 hectares (140,000 acres). Although much of the French expertise left when Morocco became independent, the wine trade continued to be significant into the 1960s, until EEC introduced quotas in 1967 which led to significant reductions in the previous export to the EEC countries. Under a combination of restricted access to the traditional market, and competition from overproduction in other Mediterranean countries, much of the wine production became uneconomical, and a significant portion of Morocco’s vineyards were grubbed up and replaced with other crops. In the period 1973-1984, the vast majority of the vineyards were also taken over by the Moroccan state. The state which introduced measures such as fixed prices for grapes, irrespective of quality, which were not compatible with regaining competitiveness, and generally handled its vineyard very poorly. In the early 1990s, there was 40,000 hectares (99,000 acres) of vineyards in Morocco, of which 13,000 hectares (32,000 acres) were planted with vines for wine production (rather than for table grape or raisin production), and of these vineyards, more than half had old or diseased vines of low productivity.

In the 1990s, during the rule of Hassan II of Morocco, the Moroccan wine production started to improve due to foreign (primarily French) investment and know-how. This was achieved by offering foreign wine companies the possibility for long-term lease of vineyards from the state agricultural company SODEA. Several large Bordeaux-based wine companies, including Groupe Castel, William Pitters and Taillan, entered into such partnerships, which have been quite successful in reviving the Moroccan wine industry. As an example, the Castel brand Boulaouane was the best-selling foreign wine in France as of 2005, and the vineyard area had expanded to 50,000 hectares (120,000 acres) in the early 2000s. Some smaller investors, more oriented toward higher quality wines than the high-volume market, have later followed.

Source: Jancis Robinson, ed. (2006). “Morocco”. Oxford Companion to Wine (3rd ed.). Oxford: Oxford University Press. pp. 453–454. ISBN 0-19-860990-6.

Wine production reached its peak under the French occupation with an output of more than 3 million hectoliters in the 1950s. After a major decline, interest and production increased again, currently (2013) standing at about 400,000 hectolitres. Thus, Morocco has become the second biggest producer of wine in the Arab world, after Algeria. The industry employs up to 20,000 people. Most of the wine is consumed within the country, but better wines are exported as well, primarily to France.

Moroccan law does not prohibit the production of beer and alcohol. Wine can be purchased in supermarkets and restaurants, often those that cater to tourists and visitors.

Source: Omar Brousky (June 25, 2013). “Fine wines flourishing in Muslim Morocco”. Fox News.

Beer

Beer production in Morocco was introduced by the French in the 20th century. Société des Brasseries du Maroc is part of the Castel Group and oversees the production and distribution of beer. Popular beers include Spéciale Flag (pilsner) and Stork (light lager). The Moroccan premium beer is Casablanca (also a lager), which costs more than the other two. Casablanca is also exported and, for instance, served in the Morocco pavilion at Epcot in Walt Disney World, Orlando, FL.

The breweries of Brasseries du Maroc are located in Fes, Tangier, and Casablanca, also a bottling unit exists in Marrakesh. The best selling international beer in Morocco is Heineken, which is locally brewed by Brasseries du Maroc under the supervision of Heineken International.

🇹🇳Republic of Tunisia 🇹🇳

Wine

The agronomist Mago that lived in the city of Carthage, wrote a treaty about agronomy and viticulture, from which its techniques are still used until this day. Despite the arrival of Islam in the 7th century AD, viticulture and wine production never disappeared from Tunisia.

Source: Pascal Airault et Sonia Mabrouk, « L’offensive internationale des vins du Maghreb », Jeune Afrique, 11 mai 2008, pp. 75-77 and Frida Dahmani, « Les crus prennent de la bouteille », Jeune Afrique, 4 juillet 2010, p. 50

Subsequent to the French conquest of Tunisia in 1881, large-scale wine production was introduced into the country, similar to the other North African countries. After Tunisia’s independence in 1956, wine production continued but lack of expertise became a problem, and the area under vine slowly decreased. From the late 1990s, Tunisia has seen foreign investment in its wine industry from several European countries, and production is slowly increasing in the 2000s.

Source: Jancis Robinson, ed. (2006). “Tunisia”. Oxford Companion to Wine (3rd ed.). Oxford: Oxford University Press. p. 714. ISBN 0-19-860990-6.

In 2008, there was 31,000 hectares (77,000 acres) of vineyards in Tunisia, of which just over half was dedicated to wine, and the rest mostly to the production of table grapes. In the early 2000s, the wine production in Tunisia consisted of 60-70 per cent rosé, 25-30 per cent red and under 10 per cent white.

Tunisia produces annually between 300 and 400 thousands hectoliters of wine, growing by 40% since 2002 with a peak of 600 thousands hectoliters in 2007. The yearly Tunisian local consumption averages 2,2 liters by citizen.

Exportation amounts up to 40% of the revenues of the sector reaching $40,3 million in 2009. Germany and France are the main clients, with some quantities also exported to Switzerland, Belgium, the United States, Canada and some countries of eastern Europe like Russia. The production is commercialized at 70% with the label “AOC” among which 20% are further labelled « premier cru ».

Tunisia shares most of its common grape varieties with southern France with local varieties. Common grape varieties (which have local variations) for rosé and red wine include Carignan, Mourvèdre, Cinsaut, Alicante Bouschet, Grenache, Syrah and Merlot, and for white wines Muscat of Alexandria, Chardonnay and Pedro Ximenez.

Boukha

Boukha (Tunisian Arabic: بوخة‎) is a distilled alcoholic beverage produced from figs. It originated in Tunisia, where most of it is still produced. Its name means ‘alcohol vapor’ in Judeo-Tunisian Arabic dialect. It is obtained by simple distillation of Mediterranean figs. Its alcohol percentage ranges between 36 and 40 percent.

🇪🇬 Arab Republic of Egypt 🇪🇬

Wine

Winemaking has a long tradition in Egypt dating back to the 3rd millennium BC. Sunni rulers generally showed tolerance towards alcohol production controlled by religious minorities. Jewish manuscripts from the Cairo Geniza recount the involvement of Egyptian Jews in the production and sale of wine in medieval Egypt. The consumption of wine was not necessarily limited to religious minorities however. Western travelers and pilgrims passing through Cairo on their journeys reported that Sunni locals imbibed on wine and a local barley beer, known as “booza” (Egyptian Arabic: بوظة‎‎, not to be confused with the Levantine ice cream of the same name).

Source: Lewicka, Paulina (2005). Restaurants, Inns and Taverns That Never Were: Some Reflections on Public Consumption in Medieval Cairo. JESHO. BRILL. pp. 71, 66, 85.

The most popular wine was known as “nebit shamsi” (Egyptian Arabic: نبيذ شمسي‎‎), made from imported raisins and honey and left to ferment in the sun (hence the name, which roughly translates into “sun wine”).

Source: Lewicka, Paulina (2011). Food and Foodways of Medieval Cairenes: Aspects of Life in an Islamic Metropolis of the Eastern Mediterranean. BRILL. p. 495.

In recent years Egyptian wines have received some recognition, having won several international awards. In 2013 Egypt produced 4,500 tonnes of wine, ranking 54th globally, ahead of Belgium and the United Kingdom.

Beer

In ancient Egypt wine was preferred by the upper class, whereas beer was a staple for working class Egyptians and a central part of their diet. After the Muslim conquest of Egypt, the consumption of beer did not cease, and it still remains the most popular alcoholic beverage in the country by far, accounting for 54 percent of all alcohol consumption.

Source: Rios, Lorena. “Drinking Alcohol Is Always an Open Secret in Egypt”. Munchies.

The modern beer industry in Egypt was founded by Belgian businessmen in 1897, with the establishment of Crown Brewery in Alexandria and later the Pyramid Brewery in Cairo. Both breweries produced and sold a beer named Stella, each based on completely different recipes. In 1937 Heineken International became a major shareholder in both breweries. This acquisition coincided with growing nationalist sentiment and a political drive for increased native involvement in businesses, or Egyptianization. Under Heineken’s ownership Pyramid Brewery took on the Arabized name Al Ahram Brewery. In 1963 the companies were consolidated under the name Al Ahram Beverages Company, after being nationalized by the socialist government of Egyptian president Gamal Abdel Nasser. The Stella brand was unified under government ownership and continued to be mass-produced. In 1997 the government sold the company to Egyptian businessman Ahmad Zayat who restructured it and introduced a line of non-alcoholic beverages to the company’s portfolio. It was acquired once again by Heineken International in 2002.

Today the company produces a variety of local and international brands of beer, including Heineken, Desperados and the iconic Stella. In 2012 the company made $300 million in profit from beer sales alone. It is one of two major breweries in the country, the other being the Egyptian International Beverage Company (known as Egybev) owned by Wadi Group and Egyptian businessman Samih Sawiris.

Source:  Foda, Omar. “Egypt’s beer industry toasts long history”. Al-Monitor and  “Egypt foaming over beer sales”. Ynetnews.

A beer type known as bouza (Egyptian Arabic: بوظة‎‎), based on barley and bread, has been consumed in Egypt since beer first made its appearance in the country, possibly as early as the Predynastic era. Despite sharing names with boza, an alcoholic beverage consumed in Turkey and the Balkans, it is not the same beverage. Bouza, and beer in general, was referred to as mizr in Egypt, and also keshkab, during the middle ages. The latter refers to bouza spiced with mint, lemon leaves, nigella, pepper or rue, historically consumed in the coastal provinces of Egypt. The beverage is traditionally homebrewed, following a 5,000 year-old method of preparation that closely resembles depictions of beer-brewing on ancient Egyptian murals. The alcohol content of bouza can reach up to 7%, depending on how long it’s left to ferment. It is often associated with the working class and is seen as an inexpensive alternative to commercial beer.

Source: Jensen, Jon. “Poor of Cairo drown their sorrows in moonshine”. jonjensen and Caballero, Benjamin; Finglas, Paul; Toldrá, Fidel. Encyclopedia of Food and Health. Academic Press. p. 348 and Lewicka, Paulina (2005). Restaurants, Inns and Taverns That Never Were: Some Reflections on Public Consumption in Medieval Cairo. JESHO. BRILL. p. 488 and Ellix, Sandor. Wild Fermentation: The Flavor, Nutrition, and Craft of Live-Culture Foods (2nd ed.). Chelsea Green Publishing. p. 248 and Arendt, Elke. Cereal Grains for the Food and Beverage Industries. Woodhead Publishing. p. 341.

🇹🇷 Turkey and the Sunni Balkans; Albania 🇦🇱, Kosovo 🇽🇰, Bosnia&Herzegovina 🇧🇦

A meyhane (from Persian: میخانه) is a traditional restaurant or bar in Turkey and the Balkans. It serves alcoholic beverages like wine, rakı, vodka, beer with meze and traditional foods. “Meyhane” is composed of two Persian words: mey (wine) and khāneh (house). The word entered the Serbian and Bulgarian languages as mehana (механа, plural механе, in Bulgarian механи) and in Macedonian as meana (меана, plural меани). In Bosnian language the word “mejhana” is used. A meyhane used to serve mainly wine alongside meze until the late 19th century when rakia established itself as the quasi-official national drink of Bulgaria. In Serbia, the word mehana is considered archaic, while in Bulgaria it refers to a restaurant with traditional food, decoration and music.

Pelinkovac is a bitter liqueur based on wormwood (Bulgarian, Croatian,Serbian, Slovenian pelen or pelin), popular in Croatia, Serbia, Montenegro, Bosnia-Herzegovina, as well as in Slovenia, where it is known as pelinkovec or pelinovec. The alcohol content is 28–35% by volume. It has a very bitter taste, resembling that of Jägermeister.

Rakia or Rakija (/rɑːkiːɑː/ RA-ki-ya) is the collective term for fruit brandy popular in Central and Eastern Europe as well as Greece. The alcohol content of rakia is normally 40% ABV, but home-produced rakia can be stronger (typically 50% to 80%, even going as high as 90% at times).

It is is a traditional drink in Albania, Kosovo and Bosnia & Herzegovina. During the Sunni Ottoman Empire, it was widely consumed.

With the collapse of the Ottoman Empire and the establishment of the modern-day Republic of Turkey, grape-based rakı began to be distilled by the state-owned spirits monopoly Tekel, with the first factory production taking place in 1944 in Izmir. With increasing sugar beet production, Tekel also began to distill the alcohol from molasses, and a new brand of raki made from sugar-beet alcohol was introduced under the name Yeni Rakı (“New Rakı”). Molasses gave Yeni Rakı a distinctive bitter taste and helped increase the drink’s popularity.

Today, with increased competition from the private sector, and the privatization of Tekel in 2004, several new brands and types of raki have emerged, each with its own distinct composition and production method, although the overall qualities of the drink have generally been kept consistent. These include Efe Rakı, Çilingir Rakı, Mercan Rakı, Fasıl Rakı, Burgaz Rakı, Ata Rakı, and Anadolu Rakı. Sarı Zeybek Rakısı, another recent brand, is aged in oak casks, which gives it a distinctive golden color.

Other Sunni states

Alcoholic beverages are openly produced, sold and consumed in other majority Sunni countries such as; Syria, Kyrgyzstan, Kazakhstan, Turkmenistan, Indonesia, Malaysia.

Note that none of the Sunni majority countries mentioned in this article have any prohibition on alcohol, what’s more, in contradiction to the Islamic teachings, they openly admit its legality.

Shia Muslim majority states of Iran, Iraq and Bahrain

Iran: Alcohol produced, sold and consumed under the secular Shah Pahlavi regime. Since the Islamic Revolution of 1979, production, sale and consumption of alcohol by Muslims is forbidden. Officially recognized non-Muslim minorities, such as Christian Armenians and Assyrians, Jews and Zaorastrians are allowed to produce limited alcoholic beverages for their own consumption and for religious rites such as the Eucharist. Selling alcohol to Muslims is illegal.

Iraq: Alcohol produced, sold and consumed under the Sunni Saddam Hussain’s regime. Since the 2003, production, sale and consumption of alcohol by Muslims is forbidden. Officially recognized non-Muslim minorities, such as Christian Armenians, Assyrians, or Yazidis are allowed to produce limited alcoholic beverages for their own consumption and for religious rites such as the Eucharist. Selling alcohol to Muslims is illegal.

Alcohol is widely produced, sold and consumed in the Sunni-majority ruled Iraqi Kurdistan.

Bahrain: The majority Shia country is ruled by the Sunni minority regime of al Khalifa family, which arrived in the country 200 years ago. Ruling Sunni regime allows alcohol to be sold, permits nightclubs and prostitution. Under the Sunni rule, Bahrain is shamelessly known in the Gulf as “Las Vegas”, where Qatari and Saudi Wahhabis can sin freely and openly.

In 2010, when Shia parties gained majority in the rubber stamp parliament, they tried to outlaw alcohol sales, but that proposal was vetoed by the ruling regime’s Shura Council, the Sunni body that has final say on new laws.

(Shia) Muslims at work in Iraq:

***

And do not mix the truth with falsehood or conceal the truth while you know [it]. [2:42]

 

 

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Is Aisha In Hell Or Paradise?

Praise be to Allah (سُبْحَانَهُ وَتَعَالَىٰ), for Allah (سُبْحَانَهُ وَتَعَالَىٰ) forgives all sins: for He is Oft-Forgiving, Most Merciful.

According to Sunni wizards, Aisha bint Abu Bakr is in paradise. Is that so?

Sunnis assert that because Aisha was the wife of Prophet Muhammad (صلى الله عليه وآله‎‎), criticizing her is tantamount to criticizing him. They bring forth the Quranic verse that she was a “Mother of the Believers”:

The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah than the [other] believers and the emigrants, except that you may do to your close associates a kindness [through bequest]. That was in the Book inscribed. [33:6]

However, Allah (سُبْحَانَهُ وَتَعَالَىٰ) explicitly mentioned that being a wife of a Prophet, doesn’t render one immune from Hell:

Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, “Enter the Fire with those who enter.” [66:10]

Why would then Prophet Muhammad (صلى الله عليه وآله‎‎) marry her? The answer is simple, so that Muslims could be tested. This fact was clearly mentioned before the battle of Jamal (eng. Camel), where Aisha clashed with the Prophet’s first successor, true heir, son-in-law and cousin, Ali ibn Abi Talib (عليه السلام):

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 57 Hadith 116

Narrated Abu Wail:

When ‘Ali sent ‘Ammar and Al-Hasan to (the people of) Kufa to urge them to fight, ‘Ammar addressed them saying, “I know that she (i.e. ‘Aisha) is the wife of the Prophet in this world and in the Hereafter (world to come), but Allah has put you to test, whether you will follow Him (i.e. Allah) or her.

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 88 Hadith 220

Narrated Abu Maryam Abdullah bin Ziyad Al-Aasadi:

When Talha, AzZubair and ‘Aisha moved to Basra, ‘Ali sent ‘Ammar bin Yasir and Hasan bin ‘Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin ‘Ali was at the top of the pulpit and ‘Ammar was below Al-Hasan. We all gathered before him. I heard ‘Ammar saying, “‘Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (‘Aisha).

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 88 Hadith 221

Narrated Abu Wail:

‘Ammar stood on the pulpit at Kufa and mentioned ‘Aisha and her coming (to Busra) and said, “She is the wife of your Prophet in this world and in the Hereafter, but you people are being put to test in this issue.

Because Aisha’s actions were completely  unjustified, Sunni narrators added the part about her being a wife of Prophet Muhammad (صلى الله عليه وآله‎‎) “here and in hereafter”, the latter is highly unlikely considering the facts stated in this article alone.

Sunni justification (Uthman’s death) for Aisha’s war against Ali ibn Abi Talib (عليه السلام) is ridiculous, for not only he, Ali ibn Abi Talib (عليه السلام), was a rightly guided Caliph at that time, according to sharia law, only closest male relatives can demand qisas for the death of their family member. However, after Uthman was killed for corruption and nepotism by many prominent sahabah, including Aisha herself who previously called for his death on multiple occasions, she now rallied armies and went to war with the rightly guided caliph, Ali (عليه السلام), all that despite the fact that in Surah Al-Ahzab, Allah (سُبْحَانَهُ وَتَعَالَىٰ) addresses the wives of Prophet Muhammad (صلى الله عليه وآله‎‎) with specific command to stay at home:

And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification. [33:33]

Uthman had sons, none of them went to Ali ibn Abi Talib (عليه السلام) (who was a ruling rightly guided caliph) to complain. Therefore, Aisha broke numerous rules; rebelled unjustly – there’s no proof whatsoever that Ali ibn Abi Talib (عليه السلام) himself had anything to do with the Uthman’s killing, against the ruling caliph, wanted to kill him in a battle, demanded qisas for Uthman’s death despite the fact that she was not related to him, left the house despite the Quranic ayat clearly telling the wives of the Prophet to stay at home.

But Aisha’s hatred toward Ali ibn Abi Talib (عليه السلام) didn’t start after the murder of Uthman, for which she was partially responsible, the hate was so deep that previously (long before Uthman’s death) she could barely bring herself to mention him by name:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 11 Hadith 634

Narrated ‘Aisha:

“When the Prophet became seriously ill and his disease became aggravated he asked for permission from his wives to be nursed in my house and he was allowed. He came out with the help of two men and his legs were dragging on the ground. He was between Al-Abbas and another man.” ‘Ubaid Ullah said, “I told Ibn ‘Abbas what ‘Aisha had narrated and he said, ‘Do you know who was the (second) man whose name ‘Aisha did not mention'” I said, ‘No.’ Ibn ‘Abbas said, ‘He was ‘Ali Ibn Abi Talib.’

We shall now present a complete version of this authentic Sunni tradition which proves clearly that Aisha’s failure to mention Ali ibn Abi Talib’s (عليه السلام) name whilst recollecting this alleged incident, was not on account of temporary amnesia but was in fact due to her hatred of him:

When Ubaidullah Ibn Utbah mentioned to Ibn Abbas that Aisha said “In his death-illness the Prophet was brought to (Aisha’s) house while his shoulders were being supported by Fadhl Ibn Abbas and another person”, then Abdullah Ibn Abbas said: “Do you know who this ‘other man’ was?” Ibn Utbah replied: “No.” Then Ibn Abbas said: “He was Ali Ibn Abi Talib, but she is averse to name him in a good context.

Sunni sources:

Musnad Ahmad bin Hanbal, Volume 6 page 228 Tradition 25956 (On the margin, writer of Musnad Ahmed bin Hanbal namely Shaykh Shoib al-Arnaut stated: “The chain is Sahih according to the standards of the two Sheiks; Bukhari & Muslim”), al-Tabaqat al-Kabir, by Ibn Sa’d, v2, part 2, p29,
History of al-Tabari (Arabic), v1, pp 1800-1801 (the same authentic Sunni narration  is also located in the English translation of al-Tabari: History of al-Tabari (English) Volume 9 page 169-170, with a slightly different ending: “[He was] Ali b. Abi Talib, but Aisha could not bring herself to speak well of him, although she was able to do it“,
al-Ansab al-Ashraf, by al-Baladhuri, v1, pp 544-545

Adulterous adventures of Aisha

According to Sunni narrations, Aisha engaged in famous adulterous affair with Safwan ibn al-Mu‘attal. Sunnis believe that Allah (سُبْحَانَهُ وَتَعَالَىٰ) allegedly revealed Quranic narration asserting Aisha’s innocence, which is in itself laughable in the light of other, similar events. But the affair with Safwan wasn’t the only instance when Aisha displayed infidelity and non-Islamic behaviour. There are Sunni narrations telling us that in opposition to all other wives of Prophet, Aisha continued to suckle non-mahram men she liked, which became suspicious even to Prophet Muhammad (صلى الله عليه وآله‎‎) himself.

Aisha advised the women in her family to nurse those men that they wanted to have access to, so as to allow non-mahram men to enter into them. Prophets’s wives spoke out against this practice, claiming that Prophet Muhammad (صلى الله عليه وآله‎‎) commanded this for Sahla bint Suhayl, who was the wife of Abu Hudhayfa, alone:

As per Sunni narrations, Prophet supposedly tells Sahla to allow her freed slave, grown up, Salim to suck her nipples so that he could become mahram to her, despite the fact that she pointed out to him that Salim isn’t a boy anymore, for he even has a beard, the Prophet replied by laughing…

Umm Salama (سلام الله علیها) and other wives of Prophet dislike the fact that non-mahram horny boys visit Aisha, the latter defends herself by pointing what, as per Sunni narrations, Prophet advised previously to Sahla bint Suhayl, the wife of Abu Hudhayfa, so in Aisha’s understanding it extends on everyone:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Muslim. In Sunni “Islam”, it’s considered second the most authentic book after the Quran.

Sahih Muslim Book 8 Hadith 3427:

Umm Salama said to ‘A’isha (Allah be pleased with her): A young boy who is at the threshold of puberty comes to you. I, however, do not like that he should come to me, whereupon ‘A’isha (Allah be pleased with her) said: Don’t you see in Allah’s Messenger (may peace be upon him) a model for you? She also said: The wife of Abu Hudhaifa said: Messenger of Allah, Salim comes to me and now he is a (grown-up) person, and there is something that (rankles) in the mind of Abu Hudhaifa about him, whereupon Allah’s Messenger (may peace be upon him) said: Suckle him (so that he may become your foster-child), and thus he may be able to come to you (freely).

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Muslim. In Sunni “Islam”, it’s considered second the most authentic book after the Quran.

Sahih Muslim Book 8 Hadith 3428:

Zainab daughter of Abu Salama reported: I heard Umm Salama, the wife of Allah’s Apostle (may peace be upon him), saying to ‘A’isha: By Allah, I do not like to be seen by a young boy who has passed the period of fosterage, whereupon she (‘A’isha) said: Why is it so? Sahla daughter of Suhail came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, I swear by Allah that I see in the face of Abu Hudhaifa (the signs of disgust) on account of entering of Salim (in the house), whereupon Allah’s Messenger (may peace be upon him) said: Suckle him. She (Sahla bint Suhail) said: He has a beard. But he (again) said: Suckle him, and it would remove what is there (expression of disgust) on the face of Abu Hudhaifa. She said: (I did that) and, by Allah, I did not see (any sign of disgust) on the face of Abu Hadhaifa.

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Muslim. In Sunni “Islam”, it’s considered second the most authentic book after the Quran.

Sahih Muslim Book 8 Hadith 3429

Umm Salama, the wife of Allah’s Apostle (Peace be upon him), used to say that all wives of Allah’s Apostle (Peace be upon him) disclaimed the idea that one with this type of fosterage (having been suckled after the proper period) should come to them. and said to ‘A’isha: By Allah, we do not find this but a sort of concession given by Allah’s Messenger (Peace be upon him) only for Salim, and no one was ging to be allowed to enter (our houses) with this type of fosterage and we do not subscribe to this view.

According to Aisha herself, why is it so that the wives of Prophet Muhammad (صلى الله عليه وآله‎‎) may feel uncomfortable with the fact that a grown up, not related men enter their houses? They shouldn’t, because in Aisha’s understanding any woman can suckle any man rendering him mahram within the matter of minutes:

Classification of hadith: No Data

Sunni collection: Muwatta Imam Malik. In Sunni “Islam”, it’s considered one of the most authentic books after the Quran.

Muwatta Imam Malik Book 30 Hadith 12

(…) “Sahla bint Suhayl who was the wife of Abu Hudhayfa, and one of the tribe of Amr ibn Luayy, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘Messenger of Allah! We think of Salim as a son and he comes in to see me while I am uncovered. We only have one room, so what do you think about the situation?’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Give him five drinks of your milk and he will be mahram by it.’ She then saw him as a foster son. A’isha umm al-muminin took that as a precedent for whatever men she wanted to be able to come to see her. She ordered her sister, Umm Kulthum bint Abi Bakr as-Siddiq and the daughters of her brother to give milk to whichever men she wanted to be able to come in to see her. The rest of the wives of the Prophet, may Allah bless him and grant him peace, refused to let anyone come in to them by such nursing. They said, ‘No! By Allah! We think that what the Messenger of Allah, may Allah bless him and grant him peace, ordered Sahla bint Suhayl to do was only an indulgence concerning the nursing of Salim alone. No! By Allah! No one will come in upon us by such nursing!’

This is what the wives of the Prophet, may Allah bless him and grant him peace, thought about the suckling of an older person.

But Aisha continued suckling adventures with non-mahram men:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 48 Hadith 815

Narrated Aisha:

Once the Prophet came to me while a man was in my house. He said, “O ‘Aisha! Who is this (man)?” I replied, “My foster brothers” He said, “O ‘Aisha! Be sure about your foster brothers, as fostership is only valid if it takes place in the suckling period (before two years of age).”

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Muslim. In Sunni “Islam”, it’s considered second the most authentic book after the Quran.

Sahih Muslim Book 8 Hadith 3430

‘A’isha (Allah be pleased with her) reported: Allah’s Messenger (Peace be upon him) visited me when a man was sitting near me, and he seemed to disapprove of that. And I saw signs of anger on his face and I said: Messenger of Allah, he is my brother by forsterage, whereupon he said: Consider who your brothers are because of fosterage since fosterage is through hunger (i. e. in infancy).

Aisha’s jealousy of other wives

Aisha was obsessively jealous about Khadījah bint Khuwaylid (سلام الله علیها), of the most important female figures in (Shia) Islam, like her daughter, Fatima (سلام الله علیها), the daughter of Prophet Muhammad (صلى الله عليه وآله‎‎) by Khadīja (سلام الله علیها) and it is only through Fatima (سلام الله علیها), especially through her two sons, Hasan ibn Ali (عليه السلام) and Husayn ibn Ali (عليه السلام), that the lineage of the Prophet Muhammad (صلى الله عليه وآله‎‎) is preserved. These facts make Fatima (سلام الله علیها) and her mother Khadīja (سلام الله علیها) among the most revered female personages in (Shia) Islamic history. Prophet Muhammad (صلى الله عليه وآله‎‎) was monogamously married to her for 25 years, and he married off his beloved Fatima (سلام الله علیها) only to Ali ibn Abi Talib (عليه السلام).

Classification of hadith: Sahih (authentic)

Sunni collection: Jami` at-Tirmidhi. In Sunni “Islam”, it’s considered one of the most authentic books after the Quran.

Jami` at-Tirmidhi Book 46 Hadith 3877

Narrated ‘Ali bin Abi Talib:

that the Messenger of Allah (Peace be upon him) said: “The best of its women is Khadijah bint Khuwailid, and the best of its women is Mariam bint ‘Imran.”

Classification of hadith: Sahih (authentic)

Sunni collection: Jami` at-Tirmidhi. In Sunni “Islam”, it’s considered one of the most authentic books after the Quran.

Jami` at-Tirmidhi Book 46 Hadith 3876

Narrated ‘Aishah:

I did not envy any woman as I envied Khadijah – and the Messenger of Allah (Peace be upon him) did not marry me except after she had died – that was because the Messenger of Allah (Peace be upon him) gave her glad tidings of a house in Paradise made of Qasab, without clamoring nor discomforts in it.

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 58 Hadith 166

Narrated ‘Aisha:

I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and when ever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children.

Even though Aisha never met Khadija (سلام الله علیها), she was extremely jealous of her. Prophet reminded Aisha very fast, mentioning to her that it is by her, Khadija (سلام الله علیها), that he has children, and not Aisha. But Khadija (سلام الله علیها) wasn’t the only victim of Aisha’s psychosis:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 60 Hadith 311

Narrated Aisha:

I used to look down upon those ladies who had given themselves to Allah’s Apostle and I used to say, “Can a lady give herself (to a man)?” But when Allah revealed: “You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive any of them whom you will;
and there is no blame on you if you invite one whose turn you have set aside (temporarily).’ (33.51) I said (to the Prophet), “I feel that your Lord hastens in fulfilling your wishes and desires.

In the narration above, not only Aisha looked down upon other wives, she questioned and insulted Prophet Muhammad (صلى الله عليه وآله‎‎) for taking other wives and his motives behind it, by implying that he married them only to fulfill his wordly  “wishes and desires”, and she even questioned Allah’s (سُبْحَانَهُ وَتَعَالَىٰ) allowance for him to do so. Note the tone she used to voice her anger; “I feel that YOUR Lord hastens in fulfilling your wishes and desires.” May Allah (سُبْحَانَهُ وَتَعَالَىٰ) protect us from such evilness.

Classification of hadith: Sahih (authentic)

Sunni collection: Sunan an-Nasa’i. In Sunni “Islam”, it’s considered one of the most authentic books after the Quran.

Sunan an-Nasa’i Book 36 Hadith 3407

Anas said:

The Prophet was with one of the Mothers of the Believers when another one sent a wooden bowl in which was some food. She struck the hand of the Prophet and the bowl fell and broke. The Prophet picked up the two pieces and put them together, then he started to gather up the food and said: ‘Your mother got jealous; eat.’ So they ate. He waited until she brought the wooden bowl that was in her house, then he gave the sound bowl to the messenger and left the broken bowl in the house of the one who had broken it.

As in the previous, whitewashed Sunni hadith on Aisha’s lack of will to mention Ali ibn Abi Talib’s (عليه السلام) name, we shall now present a complete version of the above authentic Sunni tradition which will explain who were the “mysterious Mothers of the Believers”:

Ayesha said: “Safiyya, the wife of the Prophet (a), sent a dish she had made for him when he was with me. When I saw the maidservant, I trembled with rage and fury, and I took the bowl and hurled it away. The Prophet of Allah (a) then looked at me; I saw the anger in his face and I said to him: ‘I seek refuge from Allah’s Apostle cursing me today.’ The Prophet said: ‘Undo it’. I said: ‘What is its compensation, O Prophet of Allah?’ He said: ‘The food like her food, and a bowl like her bowl.’” 

Sunni sources:

1. Musnad Ahmad Ibn Hanbal, Volume 6 page 227 Tradition 26409

The reviser of Musnad Ahmed namely Shaykh Shoib al-Arnaut declared the tradition to be ‘Hasan’ while Al-Haythami said: ‘The narrators are Thiqah’.

2. Majma al-Zawaed, Volume 4 page 372 Tradition 7692

3. Further proof can be found, for example, here and here.

Aisha not only dared to struck the hand of the Prophet, he became angry with her and told her he wanted the same bowl and meal that his other wife has sent him.

Another famous Sunni story of Aisha’s upstanding character, morals and conduct, was the conspiracy of honey:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 60 Hadith 434

Narrated ‘Aisha:
Allah’s Apostle used to drink honey in the house of Zainab, the daughter of Jahsh, and would stay there with her. So Hafsa and I agreed secretly that, if he come to either of us, she would say to him. “It seems you have eaten Maghafir (a kind of bad-smelling resin), for I smell in you the smell of Maghafir,” (We did so) and he replied. “No, but I was drinking honey in the house of Zainab, the daughter of Jahsh, and I shall never take it again. I have taken an oath as to that, and you should not tell anybody about it.”

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 63 Hadith 192

Narrated ‘Ubaid bin ‘Umar:
I heard ‘Aisha saying, “The Prophet used to stay for a long while with Zanab bint Jahsh and drink honey at her house. So Hafsa and I decided that if the Prophet came to anyone of us, she should say him, “I detect the smell of Maghafir (a nasty smelling gum) in you. Have you eaten Maghafir?’ ” So the Prophet visited one of them and she said to him similarly. The Prophet said, “Never mind, I have taken some honey at the house of Zainab bint Jahsh, but I shall never drink of it anymore.” So there was revealed: ‘O Prophet ! Why do you ban (for you) that which Allah has made lawful for you . . . If you two (wives of Prophet) turn in repentance to Allah,’ (66.1-4) addressing Aisha and Hafsa. ‘When the Prophet disclosed a matter in confidence to some of his wives.’ (66.3) namely his saying: But I have taken some honey.”

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 63 Hadith 193

Narrated ‘Aisha:
Allah’s Apostle was fond of honey and sweet edible things and (it was his habit) that after finishing the ‘Asr prayer he would visit his wives and stay with one of them at that time. Once he went to Hafsa, the daughter of ‘Umar and stayed with her more than usual. I got jealous and asked the reason for that. I was told that a lady of her folk had given her a skin filled with honey as a present, and that she made a syrup from it and gave it to the Prophet to drink (and that was the reason for the delay). I said, “By Allah we will play a trick on him (to prevent him from doing so).” So I said to Sada bint Zam’a “The Prophet will approach you, and when he comes near you, say: ‘Have you taken Maghafir (a bad-smelling gum)?’ He will say, ‘No.’ Then say to him: ‘Then what is this bad smell which i smell from you?’ He will say to you, ‘Hafsa made me drink honey syrup.’ Then say: Perhaps the bees of that honey had sucked the juice of the tree of Al-’Urfut.’ I shall also say the same. O you, Safiyya, say the same.” Later Sada said, “By Allah, as soon as he (the Prophet ) stood at the door, I was about to say to him what you had ordered me to say because I was afraid of you.” So when the Prophet came near Sada, she said to him, “O Allah’s Apostle! Have you taken Maghafir?” He said, “No.” She said. “Then what is this bad smell which I detect on you?” He said, “Hafsa made me drink honey syrup.” She said, “Perhaps its bees had sucked the juice of Al-’Urfut tree.” When he came to me, I also said the same, and when he went to Safiyya, she also said the same. And when the Prophet again went to Hafsa, she said, ‘O Allah’s Apostle! Shall I give you more of that drink?” He said, “I am not in need of it.” Sada said, “By Allah, we deprived him (of it).” I said to her, “Keep quiet.”

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 78 Hadith 682

Narrated ‘Aisha:
The Prophet used to stay (for a period) in the house of Zainab bint Jahsh (one of the wives of the Prophet ) and he used to drink honey in her house. Hafsa and I decided that when the Prophet entered upon either of us, she would say, “I smell in you the bad smell of Maghafir (a bad smelling raisin). Have you eaten Maghafir?” When he entered upon one of us, she said that to him. He replied (to her), “No, but I have drunk honey in the house of Zainab bint Jahsh, and I will never drink it again.” Then the following verse was revealed: ‘O Prophet ! Why do you ban (for you) that which Allah has made lawful for you?. ..(up to) If you two (wives of the Prophet turn in repentance to Allah.’ (66.1-4) The two were ‘Aisha and Hafsa And also the Statement of Allah: ‘And (Remember) when the Prophet disclosed a matter in confidence to one of his wives!’ (66.3) i.e., his saying, “But I have drunk honey.” Hisham said: It also meant his saying, “I will not drink anymore, and I have taken an oath, so do not inform anybody of that.”

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 86 Hadith 102

Narrated ‘Aisha:
Allah’s Apostle used to like sweets and also used to like honey, and whenever he finished the ‘Asr prayer, he used to visit his wives and stay with them. Once he visited Hafsa and remained with her longer than the period he used to stay, so I enquired about it. It was said to me, “A woman from her tribe gave her a leather skin containing honey as a present, and she gave some of it to Allah’s Apostle to drink.” I said, “By Allah, we will play a trick on him.” So I mentioned the story to Sauda (the wife of the Prophet) and said to her, “When he enters upon you, he will come near to you whereupon you should say to him, ‘O Allah’s Apostle! Have you eaten Maghafir?’ He will say, ‘No.’ Then you say to him, ‘What is this bad smell? ‘ And it would be very hard on Allah’s Apostle that a bad smell should be found on his body. He will say, ‘Hafsa has given me a drink of honey.’ Then you should say to him, ‘Its bees must have sucked from the Al-’Urfut (a foul smelling flower).’ I too, will tell him the same. And you, O Saifya, say the same.”
So when the Prophet entered upon Sauda (the following happened). Sauda said, “By Him except Whom none has the right to be worshipped, I was about to say to him what you had told me to say while he was still at the gate because of fear from you. But when Allah ‘s Apostle came near to me, I said to him, ‘O Allah’s Apostle! Have you eaten Maghafir?’ He replied, ‘No.’ I said, ‘What about this smell?’ He said, ‘Hafsa has given me a drink of honey.’ I said, ‘Its bees must have sucked Al-’Urfut.’ ” When he entered upon me, I told him the same as that, and when he entered upon Safiya, she too told him the same. So when he visited Hafsa again, she said to him, “O Allah’s Apostle! Shall I give you a drink of it (honey)?” He said, “I have no desire for it.” Sauda said, Subhan Allah! We have deprived him of it (honey).” I said to her, “Be quiet!”

Now note the clear contradictions in Aisha’s accounts:

In Traditions One, Two and Four we learn that the honey is drunk at the home of Zainab and the false allegation that Prophet Muhammad (صلى الله عليه وآله‎‎) smells is conjured up by Aisha and Hafsa.

In Traditions Three and Five we learn that Hafsa has nothing whatsoever to do with the honey plot, rather Prophet Muhammad (صلى الله عليه وآله‎‎) drinks honey from her house. Aisha alleges the Prophet smells and implicates two other wives of Prophet Muhammad (صلى الله عليه وآله‎‎), namely Sauda and Safiyya, suggesting that she incited them to become unwitting accomplices to the plot.

We have five traditions, with notable contradictions and one common thread, they have all been narrated by Aisha. How can clarity on the truth be sought? The answer is given by none other than Umar ibn al-Khattab:

Who Were The Real Killers Of Prophet Muhammad?

Conclusion

Dear readers can clearly see that Aisha bint Abu Bakr, just like her father, is clearly in hell.

We managed to prove the above relying solely on the authentic Sunni narrations;

Aisha’s pathological hatred of Ali ibn Abi Talib (عليه السلام) – Prophet Muhammad’s (صلى الله عليه وآله‎‎) son-in-law, cousin, the man who was raised personally by him in his own house, true heir and first legitimate successor), long before Uthman’s murder – in which she took part, as revealed to the people shortly before the battle of the Camel if they would follow her or Allah’s (سُبْحَانَهُ وَتَعَالَىٰ) truth, Ali ibn Abi Talib (عليه السلام);

her adulterous affairs and shameful encouragement of such behaviour despite clear opposition from the other wives;

her jealousy for Khadija bint Khuwaylid (سلام الله علیها), the woman that Aisha never met but whose personal wealth and sacrifice safeguarded survival and spread of Islam, one whose Paradise was granted, one who gave life to Fatima (سلام الله علیها), who will be killed by Abu Bakr for her rightful inheritance and for standing up for her husband’s right to rule, but through whom the Prophetic lineage continued further in the persons of Hasan ibn Ali (عليه السلام) and Husayn ibn Ali (عليه السلام), where both will be killed by the Sunni Umayyads;

the fact that Aisha was made not fertile, unlike Khadija (سلام الله علیها);

the way she addressed Prophet Muhammad (صلى الله عليه وآله‎‎) accusing him of marrying multiple wives to “fulfill his wishes and desires”, whilst questioning and blaspheming (“your Lord”) against Allah’s (سُبْحَانَهُ وَتَعَالَىٰ) wisdom behind such a blessing bestowed solely upon Allah’s Messenger (صلى الله عليه وآله‎‎);

her jealousy of other wives that she tried to frame into conspiracies against each other and the Prophet;

and finally her leading role in killing Allah’s Messenger (صلى الله عليه وآله‎‎).

Aisha bint Abu Bakr, the Mother of the Unbelievers.

***

And do not mix the truth with falsehood or conceal the truth while you know [it]. [2:42]

Who Were The Real Killers Of Prophet Muhammad?

Praise be to Allah (سُبْحَانَهُ وَتَعَالَىٰ), for Allah (سُبْحَانَهُ وَتَعَالَىٰ) forgives all sins: for He is Oft-Forgiving, Most Merciful.

Sunnis believe in widespread conspiracy that Prophet Muhammad (صلى الله عليه وآله‎‎) died from a poison given to him by the Jews during the expedition of Khaybar. However, that story was made up for the Sunni masses to cover up the real killers of Allah’s Messenger (صلى الله عليه وآله‎‎).

According to Umar ibn al-Khattab himself, Aisha bint Abu Bakr and his own daughter, Hafsa bint Umar, conspired against Prophet Muhammad (صلى الله عليه وآله‎‎), which caused Allah (سُبْحَانَهُ وَتَعَالَىٰ) to reveal Quranic verse:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 60 Hadith 436

Narrated Ibn Abbas:

I intended to ask ‘Umar so I said, Who were those two ladies who tried to back each other against the Prophet?” I hardly finished my speech when he said, They were ‘Aisha and Hafsa.

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 60 Hadith 437

Narrated Ibn Abbas:

I intended to ask ‘Umar about those two ladies who back each other against ‘Allah’s Apostle. For one year I was seeking the opportunity to ask this question, but in vain, until once when I accompanied him for Hajj. While we were in Zahran, ‘Umar went to answer the call of nature and told me to follow him with some water for ablution. So I followed him with a container of water and started pouring water for him. I found it a good opportunity to ask him, so I said, “O chief of the Believers! Who were those two ladies who had backed each other (against the Prophet)?” Before I could complete my question, he replied, “They were ‘Aisha and Hafsa.

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 60 Hadith 438

Narrated ‘Umar:

The wives of the Prophet out of their jealousy, backed each other against the Prophet, so I said to them, “It may be, if he divorced you all, that Allah will give him, instead of you wives better than you.” So this Verse was revealed. (66.5)

Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you – submitting [to Allah], believing, devoutly obedient, repentant, worshipping, and traveling – [ones] previously married and virgins. [66:5]

Notice how quick Umar is to admit that it was his own daughter, Hafsa, and the daughter of Abu Bakr, namely Aisha, who are the two treacherous wives that Allah (سُبْحَانَهُ وَتَعَالَىٰ) is addressing in Surah At-Tahrim. Before the question has even finished, he answers.

However, the hadith (on purpose?) forgets to mention that the earlier Quranic ayat was also revealed by Allah (سُبْحَانَهُ وَتَعَالَىٰ) about Aisha and Hafsa:

If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him – then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants. [66:4]

After establishing the fact that Aisha and Hafsa were conspiring against the Prophet, as per Sunni narrations and the Quran, let’s bring forth the proof of poisoning.

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 59 Hadith 735

Narrated ‘Aisha:

We poured medicine in one side of the Prophet’s mouth during his illness and he started pointing to us, meaning to say, “Don’t pour medicine in my mouth.” We said, “(He says so) because a patient dislikes medicines.” When he improved and felt a little better, he said, “Didn’t I forbid you to pour medicine in my mouth? We said, “We thought it was because of the dislike, patients have for medicines.” He said, “Let everyone present in the house be given medicine by pouring it in his mouth while I am looking at him, except ‘Abbas as he has not witnessed you (doing the same to me).”

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 71 Hadith 610

Narrated Ibn ‘Abbas and ‘Aisha:

Abu Bakr kissed (the forehead of) the Prophet when he was dead. ‘Aisha added: We put medicine in one side of his mouth but he started waving us not to insert the medicine into his mouth. We said, “He dislikes the medicine as a patient usually does.” But when he came to his senses he said, “Did I not forbid you to put medicine (by force) in the side of my mouth? We said, “We thought it was just because a patient usually dislikes medicine.” He said, “None of those who are in the house but will be forced to take medicine in the side of his mouth while I am watching, except Al-‘Abbas, for he had not witnessed your deed.”

Conclusion

Given that Prophet Muhammad (صلى الله عليه وآله‎‎) led a healthy and able life for three years after the expedition of Khaibar, carrying no disability or ailment from the alleged poisoning incident there by the Jewish woman, it is very likely, given the enmity that existed between Prophet Muhammad (صلى الله عليه وآله‎‎) and his opponents, including some of his wives, that if Muslim historians’ claim of Prophet Muhammad (صلى الله عليه وآله‎‎) death from poisoning is true, then it was done by someone closer to him and just before his death, not by the Jewish woman three years earlier. And we can only point fingers at Aisha, given her personal unhappiness and angst, plus her father’s enmity against Prophet Muhammad (صلى الله عليه وآله‎‎).

***

And do not mix the truth with falsehood or conceal the truth while you know [it]. [2:42]

“Imam” Malik ibn Anas And His Sixth Imam Teacher, Ja’far Al-Sadiq

Praise be to Allah (سُبْحَانَهُ وَتَعَالَىٰ), for Allah (سُبْحَانَهُ وَتَعَالَىٰ) forgives all sins: for He is Oft-Forgiving, Most Merciful.

One of the greatest, if not the greatest, of Sunni scholars was “Imam” Malik ibn Anas, author of famous Muwatta Imam Malik, the apocryphal father of Maliki madhab (one of four Sunni schools of jurisprudence). Unlike the other three Sunni “Imams”, Ibn Anas was born, grew up and died in Medina, Arabia, therefore he was the closest to the Prophetic ways that any Sunni “Imam” ever got to, which materialised in many of his correct teachings, i.e. placing hands alongside ones body during the prayers, the way Prophet Muhammad (صلى الله عليه وآله‎‎) did, and not folded on the chest, the way pre-Islamic pagans used to do. However, sadly he managed to deviate on others.

Another important aspect of his life is that he was a student of… Ja’far ibn Muhammad/al-Sadiq (عليه السلام), the sixth of the twelve successors to the Prophet.

As one Sunni website dedicated to the subject stated, without going into details:

Imam Malik bin Anas was one of the students of Imam Ja’far as-Sadiq.

Imam Malik studied under the teaching of Imam Ja’far as-Sadiq in Madinah and he (Malik) used to say: ‘He (al-Sadiq) was among the pious scholars who fear Allah.’

و قد أخذ عن الإمام جعفر الصادق رضي الله عنه الإمام مالك في المدينة و قال عنه : إنه كان من العلماء الزهاد الذين يخشون الله

{Hilyatul’ Awliyah, Volume 3 pg. 199; Minhaj as-Sharia al-Islamiyyah, Volume 3 pg. 114}

Full above narrations are as the following:

Mufti Ghulam Rasool in ‘Subeh Sadiq’ page 202 narrates that:

Abu Naeem Isfahani (d. 430 Hijri) wrote: ‘Imam Malik bin Anas was one of the students of Imam Ja’far (Hilayat al-Awliya Volume 3 page 199).

Researcher Abu Zuhra writes that Imam Malik attained knowledge from him and attended his gatherings (Imam Jafar Sadiq, page 83)’.

Ahmad Muhiuddin al-Ajooz records in Minhaj al-Sharia al-Islamia, Volume 3 page 114:

وقد أخذ عن الإمام جعفر الصادق رضي الله عنه الإمام مالك في المدينة وقال عنه : إنه كان من العلماء الزهاد الذين يخشون الله.
Imam Malik studied under the teaching of Imam Jaffar al-Sadiq, may Allah be pleased with him, in Madina and he (Malik) used to say: ‘He was among the pious scholars who fear Allah.’

More Sunni narrations:

Abdulrahman al-Sharqawi records in Amea al-Fiqh al-Tesa, Volume 1 page 140:

أفاد الإمام مالك من صحبة الإمام جعفر وأخذ عنه كثيرا
“Imam Malik was benefited from Imam Jaffar and he learnt from him a lot.”

Famous Sunni scholar Mufti Ibn Talha Shafiyee records in Matalib Al-Seul, page 218:

واستفاد منه العلم جماعة من الأئمة وأعلامهم مثل يحيى بن سعيد الأنصاري وابن جريج ومالك بن أنس والثوري وابن عيينة وشعبة وأيوب السجستاني وغيرهم
“Many famous scholars benefitted from his (al-Sadiq’s) knowledge such as Yahya bin Saeed al-Ansari, Ibn Juraij, Malik bin Anas, Thawri, Ibn Uyayna, Sh’uba, Ayob al-Sajistani and others.”

Famous Shia scholar Shaykh Tusi in his book al-Rijal, page 302 cited Malik bin Anas as a student of Imam Jaffar al-Sadiq (عليه السلام).

Moreover, Maliki scholar Muhammad bin Ismail al-Eshbili (d. 636 H) in his book ‘Asma Sheiukh Malik bin Anas’ page 67, mentioned the name of Imam Jafar al-Sadiq (عليه السلام) among the names of  Malik’s teachers.

Prominent Wahabi scholar, namely Abdulrahman al-Malami, in his book al-Tankeel, volume 1 page 403 has stated:

أما الشافعي فإنه تلقف العلم من أصحاب جعفر بن محمد

“Shaffi’ee acquired knowledge from the students of Jaffar bin Muhammad.”

“Imam”  Malik condemned Abu Hanifa

At some point after Malik ibn Anas’ death, to counter the fact that he was taught by the descendant and successor to the Prophet, nasibis started spreading propaganda that Malik also studied under Abu Hanifa. However, it is recorded in numerous Sunni books that Malik condemned Abu Hanifa:

We read a Sahih tradition in Tarikh Baghdad, Volume 15 page 552:

أنبأنا علي بن محمد المعدل أخبرنا أبو علي بن الصواف أخبرنا عبد الله بن احمد بن حنبل حدثنا منصور بن أبي مزاحم قال سمعت مالك بن أنس وذكر أبا حنيفة فقال كاد الدين كاد الدين
Mansoor bin Muzahim said: ‘I heard Malik bin Anas saying Abu Hanifa mocked the religion and whoever mocks the religion is irreligious’.

In another Sahih narration on the same page we read:

وقال جعفر حدثنا الحسن بن علي الحلواني قال سمعت مطرفا يقول سمعت مالكا يقول الداء العضال الهلاك في الدين وأبو حنيفة من الداء العضال
Mutrif said: ‘I heard Malik saying the error must be extinguished from religion and Abu Hanifa was an error’

We read a Sahih tradition in Tarikh Baghdad, Volume 15 page 551:

أخبرنا علي بن محمد المعدل أخبرنا محمد بن احمد بن الحسن الصواف أخبرني عبد الله بن احمد بن حنبل حدثنا أبو معمر عن الوليد بن مسلم قال قال لي مالك بن أنس أيذكر أبو حنيفة ببلدكم قلت نعم قال ما ينبغي لبلدكم أن تسكن
Al-Waleed bin Muslim said: Malik bin Ansa said to me, do the people mention Abu Hanifa in your country? I replied: ‘Yes’. He replied: ‘Your country should not be stable’.

In Tarikh Baghdad, Volume 13 page 416 we read:

أخبرنا بن رزق أخبرنا بن سلم حدثنا الأبار حدثنا أبو الأزهري النيسابوري حدثنا حبيب كاتب مالك بن أنس عن مالك بن أنس قال كانت فتنة أبي حنيفة أضر على هذه الأمة من فتنة إبليس
Malik bin Anas said: ‘The fitna of Abu Hanifa is more harmful than the fitna of Iblees’

In Tarikh Baghdad, Volume 13 page 415 we read:

أخبرنا بن الفضل أخبرنا عبيد الله بن جعفر بن درستويه حدثنا يعقوب بن سفيان حدثني الحسن بن الصباح حدثنا إسحاق بن إبراهيم الحنيني قال قال مالك ما ولد في الإسلام مولود أضر على أهل الإسلام من أبي حنيفة
Malik bin Anas said: ‘No one was born in Islam more harmful than Abu Hanifa’

And we also have this statement of Malik recorded by Ibn Abdul Barr in Jame’a Bayan al-Elm, Volume 3 page 391:

قال ابن وضاح ، وسمعت أبا جعفر الأيلي يقول : سمعت خالد بن نزار يقول : سمعت مالكا يقول : لو خرج أبو حنيفة على هذه الأمة بالسيف كان أيسر
Malik said: ‘Had Abu Hanifa rebelled against the nation through the sword it would have been less harmful’

Conclusion

“Imam” Malik ibn Anas was born and died in Medina, unlike the other three Sunni “Imams”. He was at some point taught by the descendant and sixth successor to Prophet Muhammad (صلى الله عليه وآله‎‎), Ja’far ibn Muhammad/al-Sadiq (عليه السلام), which resulted in his correct teachings on many aspects, however sadly he managed to deviate on others.

Considering the fact that Muwatta Imam Malik is the oldest written Sunni book, and other previously mentioned facts, it is ironic that Sunnis accept Sahih al-Bukhari, the book full of not-so-sahih Sunni hadiths, to be the most authentic Sunni book after the Quran. What’s more, Bukhari himself was a nasibi who refused  to narrate even once from Ja’far ibn Muhammad/al-Sadiq (عليه السلام), something which even Muslim ibn al-Hajjaj did in his Sahih al-Muslim, which clearly points out to the fact that Bukhari’s “sahih” (eng. authentic) book is nothing more or less than just a political work that was ordered by the Sunni Abbasids to be written as a propaganda tool against the Prophet’s descendants and their followers.

***

And do not mix the truth with falsehood or conceal the truth while you know [it]. [2:42]

Sunni Indifference On Anti-Sunni Persecution

Praise be to Allah (سُبْحَانَهُ وَتَعَالَىٰ), for Allah (سُبْحَانَهُ وَتَعَالَىٰ) forgives all sins: for He is Oft-Forgiving, Most Merciful.

Sunni governments historically and in modernity, including in the West, are more than happy to encourage and support unjustified “pick-and-choose” violence against non-Sunnis. However, when it comes to defending Sunni populations themselves from REAL threats, there’s an overwhelming lack of meaningful reactions on the part of the established Sunni governments.

Palestine

From the moment when European Jews flooded the Arab majority country, Palestinians became second class citizens in their own ancestral home. Since 1948, the ethnic and cultural cleansing of majority Sunni population by the Zionist Jews, remains in modern times virtually unchallenged by the regional Sunni governments. What’s more, there are very strong indications that many Sunni governed states, such as; Egypt, Saudi Arabia, United Arab Emirates  and Bahrain, actively cooperate and maintain friendly relationship with Israel. The only country that actively and realistically supports Palestinians, by various means, is Shi’a majority Islamic Republic of Iran.

China

Since annexation of their lands by China, majority Sunni Turkic Uyghurs, are ethnically and culturally persecuted by the atheist and communist Chinese government. They’re forcibly assimilated into the wider Chinese, non-Muslim society. No majority Sunni government realistically stands up in their defence.

Central African Republic

Since the 2012 outbreak of a civil war in this Christian majority country, tens of thousands of Sunnis were killed, forcibly converted to Christianity or forced to flee across the border to neighbouring countries, mainly Chad. No majority Sunni government realistically stands up in their defence.

Burma/Myanmar

This Buddhist majority nation decided to physically ethnically cleanse its Sunni minority, Rohingya people. The country’s  army have been accused of wide-scale human rights violations, including extrajudicial killings, gang rapes, arson and infanticides. No majority Sunni government realistically stands up in their defence.

Tajikistan

In this Sunni majority country, secularised Sunni government humiliates its religious Sunni citizens in various ways; female students are banned from wearing Islamic headscarves in state schools, mosques are not permitted to allow women in, and are banned from allowing Friday prayers for children younger than 18 years old, only state controlled religious education is approved for children and beards are banned in by law. In 2016 alone, 160 Islamic clothing stores were shuttered, 13,000 men were forcibly shaved by the Tajik police, Arabic names were banned by the parliament of Tajikistan, and over 1,500 women were convinced to stop wearing the Islamic code of dress as part of a “nationalist-secularist campaign” by ‘President’ Emomali Rajmon. No majority Sunni government realistically stands up in their defence.

India

Although this Hindu majority country is relatively peacful and tolerant towards its minority Muslim citizens, there are sporadic instances of islamophobic violence and institutional discrimination. Muslims are “encouraged” to become Hindus, Muslim owned businesses are torched down, and the Muslim majority, disputed between India and Pakistan, region of Kashmir witnesses its share of government perpetrated  violence.

Conclusion

One can see an outward hypocrisy of Sunni majority countries when it comes to defending their fellow Sunnis from REAL humiliation, persecution and genocide. There’s none. However, when it is about serving US-Israeli regional agenda like in Yemen, Iraq, Syria, Bahrain, eastern Arabia, Sunnis are first to kill, murder, rape and pillage Shia Muslims.

They have taken their oaths as a cover, so they averted [people] from the way of Allah. Indeed, it was evil that they were doing. [63:2]

 

 

Tarawih Prayers; Umar’s Major Religious Innovation

Praise be to Allah (سُبْحَانَهُ وَتَعَالَىٰ), for Allah (سُبْحَانَهُ وَتَعَالَىٰ) forgives all sins: for He is Oft-Forgiving, Most Merciful.

Over the period of every Ramadan, Sunnis pray hundreds of rakʿah/rakat a day after every Isha prayer in a super speed mode during the congregational prayers. Little they know about their religion and Islam in general, tarawih prayers is one of the Umar’s biggest bid’ah (eng. innovation in religious matters).

Authentic Sunni literature about bid’ah (eng. innovation in religious matters) and its consequences for the innovator:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 80 Hadith 747

Narrated ‘Ali:

(…) So whoever innovates in it an heresy (something new in religion) or commits a crime in it or gives shelter to such an innovator, will incur the curse of Allah, the angels and all the people, and none of his compulsory or optional good deeds will be accepted on the Day of Resurrection. (…)

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Muslim. In Sunni “Islam”, it’s considered second the most authentic book after the Quran.

Sahih Muslim Book 9 Hadith 3601

Ibrahim al-Taimi reported on the authority of his father: ‘Ali b. Abu Talib (Allah be pleased with him) addressed us and said: (…) He who innovates (an act or practice) or gives protection to an innovator, there is a curse of Allah and that of His angels and that of the whole humanity upon him. Allah will not accept from him (as a recompense) any obligatory act or supererogatory act, (…)

Abdullah ibn Umar said: “Every innovation is misguidance, even if the people see it as something good.”

Sunni source: Abu Shaamah (no. 39)

Abd Allah ibn Abbas, a companion of the Prophet and early Islamic scholar also said: “Indeed the most detestable of things to Allah are the innovations.”

Sunni source: al-Bayhaqee in as-Sunan al-Kubraa (4/316)

Sufyan al-Thawri, a tabi’i Islamic scholar, Hafiz and jurist, mentions: “Innovation is more beloved to Iblees than sin, since a sin may be repented for but innovation is not repented for.”

Sunni source: al-Laalikaa’ee – Sharh Usool I’tiqaad Ahlis-Sunnah wal-Jamaa’ah (no. 238)

He also said, “Whoever listens to an innovator has left the protection of Allāh and is entrusted with the innovation.”

Sunni source: Abu Nu’aym in al-Hilyah (7/26) and Ibn Battah (no.444)

A person once sent salaam to Abdullah ibn Umar who replied: “I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny.”)

Sunni source: Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah

Hasan al-Basri mentions: “Do not sit with the people of innovation and desires, nor argue with them, nor listen to them”.

Sunni source: Sunan ad-Daarimee (1/121)

Ibraaheem ibn Maysarah mentions: “Whoever honours an innovator has aided in the destruction of Islam.”

Sunni source: al-Laalikaa’ee – Sharh Usool I’tiqaad Ahlis-Sunnah wal-Jamaa’ah (1/139)

Al-Hasan ibn ‘Ali al-Barbahari mentions: “The innovators are like scorpions. They bury their heads and bodies in the sand and leave their tails out. When they get the chance they sting; the same with the innovators who conceal themselves amongst the people, when they are able, they do what they desire.”

Sunni source: Tabaqaatul-Hanaabilah – Volume 2, Page 44

As one can see, numerous Sunni learned from different periods and walks of life narrated that bid’ah (eng. innovation in religious matters) is very bad. What about the tarawih prayers themselves?

Prophet (صلى الله عليه وآله‎‎) got angry with the people who insisted on him offering Tarawih prayers (in congregation):

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih Bukhari, Volume 8, Book 73, Number 134

Narrated Zaid bin Thabit:

Allah’s Apostle made a small room (with a palm leaf mat). Allah’s Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah’s Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, “You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer.

Prophet (صلى الله عليه وآله‎‎) ordered his adherents to offer non-compulsory prayers at home:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih Bukhari, Volume 9, Book 92, Number 393

Narrated Zaid bin Thabit:

The Prophet took a room made of date palm leaves mats in the mosque. Allah’s Apostle prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.) Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out. The Prophet then said, “You continued doing what I saw you doing till I was afraid that this (Tarawih prayer) might be enjoined on you, and if it were enjoined on you, you would not continue performing it. Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer.” (See Hadith No. 229,Vol. 3) (See Hadith No. 134, Vol. 8)

People would pray individually (unlike in Tarawih) during Prophet‘s (صلى الله عليه وآله‎‎) time:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih Bukhari, Volume 3, Book 32, Number 229

Narrated ‘Urwa:
That he was informed by ‘Aisha, “Allah’s Apostle went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah’s Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the Morning Prayer. When the Morning Prayer was finished he recited Tashah-hud and (addressing the people) said, “Amma ba’du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on.” So, Allah’s Apostle died and the situation remained like that (i.e. people prayed individually).

Umar initiated the bid’ah (eng. innovation in religious matters) of Tarawih:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih Bukhari, Volume 3, Book 32, Number 227

Narrated Abu Huraira:

Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night.”

Are there any traditions in which Prophet (صلى الله عليه وآله‎‎) encouraged Tarawih? No, there is not even a single hadith to this effect.

A clear religious innovation introduced after the death of Allah’s Messenger (صلى الله عليه وآله‎‎), by the second Sunni ruler, Umar. What’s more interesting, according to Aisha herself, the Allah’s Messenger (صلى الله عليه وآله‎‎) never prayed Tarawih prayer with hundreds of rakʿah/rakat during Ramadan, like Sunnis do:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 32 Hadith 230

Narrated Abu Salama bin ‘Abdur Rahman:

that he asked ‘Aisha “How was the prayer of Allah’s Apostle in Ramadan?” She replied, “He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat —- let alone their beauty and length—-and then he would pray four —-let alone their beauty and length —-and then he would pray three Rakat (Witr).” She added, “I asked, ‘O Allah’s Apostle! Do you sleep before praying the Witr?’ He replied, ‘O ‘Aisha! My eyes sleep but my heart does not sleep.”

What did the Prophet (صلى الله عليه وآله‎‎) say about his orders:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih Bukhari, Volume 9, Book 92, Number 391

Narrated Abu Huraira:

The Prophet said, “Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can.

Conclusion

Is Tarawih in harmony with the principles of Islam?
Now, let us see if this new innovation by Umar was in harmony with the principle of religion or not.

Tahajjud prayer, that was offered by Allah’s Messenger (صلى الله عليه وآله‎‎) (and people joined behind him for 3 nights), is only Fardh (compulsory) on Allah’s Messenger (صلى الله عليه وآله‎‎). Qur’an says:

And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory! [17:79] (Translation by Yusuf Ali)

For the rest of Ummah, Tahajjud prayer is only Sunnat-e-Mu’akkidah, but not obligatory. And for all the Nawafil and Sunnat-e-Mu’akkidah, Allah’s Messenger (صلى الله عليه وآله‎‎) has clearly said:

“Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational prayer.”

Why did Umar gather people in the mosque for Jam’at (congregation) to carry out NON COMPULSORY and NON CONGREGATIONAL prayer? Is it not a clear violation of the orders of Allah’s Messenger (صلى الله عليه وآله‎‎)? Anything that is not in harmony with the principles of religion, constitutes innovation of Dhalalah (misguidance).

Here is the testimony of Umar that “Tahajjud” is better worship than “Tarawih” (and he bore this testimony when he was introducing the “Tarawih Prayer”):

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih Bukhari, Volume 3, Book 32, Number 227

Narrated Abu Huraira:

(…) So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.’ He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night.”

Unlike Shia Muslims, Sunnis rush to their places of worship to carry out Umar’s innovation of Tarawih, but these same people don’t give preference to Sunnah of Allah’s Messenger (صلى الله عليه وآله‎‎) of Tahajjud and remain asleep at that time.

Examples of Umar’s ultra-fast Sunni prayer:

Therefore, Shia Muslims do not engage in the Umar’s bid’ah, instead having Salatul Layl (night prayer) which Allah’s Messenger (ﷺ) recommended. Salat al-Layl prayer is made up of eleven rak’ats. It is recommended throughout the year, especially during nights of Ramadan.

As per Sunni narrations, Umar is in hell.

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And do not mix the truth with falsehood or conceal the truth while you know [it]. [2:42]

 

Sunni Insanity: Satan

Praise be to Allah (سُبْحَانَهُ وَتَعَالَىٰ), for Allah (سُبْحَانَهُ وَتَعَالَىٰ) forgives all sins: for He is Oft-Forgiving, Most Merciful.

According to the Sunni teachings/theology, Satan does some very weird things.

Oversleeping is caused by Satan urinating in your ears:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 21 Hadith 245

Narrated ‘Abdullah :

A person was mentioned before the Prophet (Peace be upon him) and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophet said, “Satan urinated in his ears.

Satan farts loudly whenever there’s call to prayer:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 11 Hadith 582

Narrated Abu Huraira:

Allah’s Apostle said, “When the Adhan is pronounced Satan takes to his heels and passes wind with noise during his flight in order not to hear the Adhan. When the Adhan is completed he comes back and again takes to his heels when the Iqama is pronounced and after its completion he returns again till he whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed.”

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 54 Hadith 505

Narrated Abu Huraira:

The Prophet said, “When the call for the prayer is pronounced, Satan takes to his heels, passing wind with noise. When the call for the prayer is finished, he comes back. And when the Iqama is pronounced, he again takes to his heels, and after its completion, he returns again to interfere between the (praying) person and his heart, saying to him. ‘Remember this or that thing.’ till the person forgets whether he has offered three or four Rakat: so if one forgets whether he has prayed three or four Rak’a-t, he should perform two prostrations of Sahu (i.e. forgetfulness).”

Satan touches every newborn “at both sides of the body with his two fingers”:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 54 Hadith 506

Narrated Abu Huraira:

The Prophet said, “When any human being is born, Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead.”

Satan causes you to yawn, therefore you should withold it at any cost, for he can enter your body:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Muslim. In Sunni “Islam”, it’s considered second the most authentic book after the Quran.

Sahih Muslim Book 42 Hadith 7129

Abu Huraira reported Allah’s Messenger (Peace be upon him) as saying: The yawning as from the devil. So when one of you yawns he should try to restrain it as far as it lies in his power.

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Muslim. In Sunni “Islam”, it’s considered second the most authentic book after the Quran.

Sahih Muslim Book 42 Hadith 7130

The son of Abu Said al-Khudri reported on the authority of his father that Allah’s Messenger (Peace be upon him) said: When one of you yawns, he should keep his mouth shut with the help of his hand, for it is the devil that enters therein.

Satan causes you to yawn, and if you do it loudly, he laughs at you:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 54 Hadith 509

Narrated Abu Huraira:

The Prophet said, “Yawning is from Satan and if anyone of you yawns, he should check his yawning as much as possible, for if anyone of you (during the act of yawning) should say: ‘Ha’, Satan will laugh at him.”

Satan sleeps in your nose at night:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 54 Hadith 516

Narrated Abu Huraira:

The Prophet said, “If anyone of you rouses from sleep and performs the ablution, he should wash his nose by putting water in it and then blowing it out thrice, because Satan has stayed in the upper part of his nose all the night.”

Satan eats and drinks with his left hand:

Classification of hadith: Sahih (authentic)

Sunni collection: Sunan Abu Dawood. In Sunni “Islam”, it’s considered one of the most authentic books after the Quran.

Sunan Abu Dawood Book 28 Hadith 3767

Ibn ‘Umar reported the Prophet (Peace be upon him) as saying:

When any of you eats, he should eat with his right hand, and when he drinks, he should drink with his right hand, for the devil eats with his left hand and drinks with his left hand.

Satan even managed to control the Muslim armies:

Classification of hadith: Sahih (authentic)

Sunni collection: Ṣaḥīḥ al-Bukhārī. In Sunni “Islam”, it’s considered the most authentic book after the Quran.

Sahih al-Bukhari Book 58 Hadith 161

Narrated ‘Aisha:

On the day of the battle of Uhud the pagans were defeated completely. Then Satan shouted loudly, “O Allah’s slaves! Beware the ones behind you!” So the front files attacked the back ones. Then Hudhaifa looked and saw his father, and said loudly, “O Allah’s slaves! My father! My father!” By Allah, they did not stop till they killed him (i.e. Hudaifa’s father). Hudhaifa said, “May Allah forgive you!” The sub-narrator said, “By Allah, because of what Hudhaifa said, he remained in a good state till he met Allah (i.e. died).”

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And do not mix the truth with falsehood or conceal the truth while you know [it]. [2:42]