Sunni Caliphs That Killed Off Prophet’s Family

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

Sunnis are very well known to be either ignorant about Islamic history or very often the truth is concealed from them by their “scholars”, who themselves are often pathological liars.

The established historical facts are that after the death of Prophet Muhammad (صلى الله عليه وآله‎‎), consequent Sunni Caliph-usurpers killed off Allah’s Messenger (صلى الله عليه وآله‎‎) closer and further family members.

“Rightly guided” usurpers and their families

The first troubles between Prophet’s closest family, and the Sunni role models, began long before the death of Allah’s Messenger (صلى الله عليه وآله‎‎). Aisha bint Abu Bakr; was jealous of other Prophetic wives, his daughters and hated the Prophet’s first successor, true heir, son-in-law and cousin, Ali ibn Abi Talib (عليه السلام). She most likely is also responsible for the Prophet’s death. Her father Abu Bakr, appointed serial rapist and murderer as his top commander, killed thousands of (Shia) Muslims, and prominent Prophetic Companions, who refused to pledge allegiance to his ungodly usurpation. He appointed as his successor Umar ibn al-Khattab, the man who according to Sunnis, just like the Prophets, received divine revelations (!), despite introducing innovations in religion. Umar couldn’t decide who should usurper power after him, so he called for a phony 6-men election to decide among themselves. Prophet’s first successor, true heir, son-in-law and cousin, Ali ibn Abi Talib (عليه السلام), had no chance to win it as out of five other people, four were biased against him from the very beginning. They chose Uthman, one of the godless Umayyads, the third Sunni “rightly guided Caliph” who at the end will be murdered by many prominent Companions for corruption and nepotism that thrived under his usurpation. People will flock to Prophet’s first successor, true heir, son-in-law and cousin, Ali ibn Abi Talib (عليه السلام), to make him a Caliph. However, his rule will be marked by further conflicts such as the one started by Aisha, who always hated him, with culmination at the Battle of the Camel (ar. Jamal). He also had to deal with Muawiyah ibn Abu Sufyan, the Sunni Umayyad governor of Syria appointed previously by Umar, who in 657 AD self declared himself a Caliph and went to war with Ali ibn Abi Talib (عليه السلام). Both sides clashed at the Battle of Siffin.

The Sunni Umayyads

After Ali’s (عليه السلام) martydrom in 661 C.E, instead of handing power over to the Prophet’s family, Muawiyah poisoned oldest grandson of the Prophet – Hassan ibn Ali (عليه السلام), and appointed his own son, Yazid, as his successor. Yazid, a publicly known drunkard and womanizer, ambushed and killed Prophet’s younger grandson, Hussein ibn Ali (عليه السلام) in 680 C.E.

To avenge Hussein’s (عليه السلام) martydrom at the hands of a godless Sunni Caliph-usurper, (Shia) Muslims went to open war with the Sunni Umayyads; Shia forces under the command of Sulayman ibn Surad Khuzai, one of the Prophetic Companions, clashed with the Sunnis at the battle of ‘Ayn al-Warda, c. 685 C.E. Mukhtar al-Thaqafi led the (Shia) Muslims to victory in the battle of Khazir, c. 686 C.E, during which many prominent Sunnis were killed such as; the Umayyad governor of Basra, Kufa and Khurasan during the usurpations of Sunni caliphs Mu’awiya I and Yazid I, and the leading general of the Umayyad army under Sunni caliphs Marwan I and Abd al-Malik, Ubayd Allah ibn Ziyad and Husayn ibn Numayr al-Sakuni, the man responsible for the pacification of Hadramawt in 632, during the Abu Bakr’s campaign against those who refused his rule, and a participant in the battle of Siffin on the side of Sunni forces that opposed Ali’s (عليه السلام) rule.

In 740 C.E, rebellion led by Zayd ibn Ali, great-grandson of Ali (عليه السلام), grandson of Hussein ibn Ali (عليه السلام), son of Ali ibn Husayn Zayn al-Abidin (عليه السلام), broke out.

Non-Shia armed struggle against the usurping Sunni-caliphs also broke out with the Ibn al-Zubayr’s refusal to pledge allegiance to Yazid I. His forces clashed with the Sunni Umayyads at the battles of; al-Harrah, first Umayyad siege of Mecca in 683 C.E, Marj Rahit in 684 C.E, Maskin/Dayr al-Jathaliq in 691 C.E and finally at the second Umayyad siege of Mecca in 692 C.E. Zubayr’s rebellion was followed by the revolt of Ibn al-Ash’ath, revolt of Yazid b. al-Muhallab, and revolt of Harith b. Surayj. The Great Berber Revolt of 739/740–743 C.E resisted Umayyads.

In the last years 744-750 C.E of the Sunni Umayyads, the civil war broke out between the Sunnis over… who should rule. Pro-Qays Umayyads clashed multiple times with the pro-Yaman Umayyads. Third side to the conflict were the descendants of the Prophet and the Shia Muslims. While Umayads were busy fighting each other, Sunni Abbasids, with the help of the lied to Shia masses, managed to overthrow them. That didn’t end there. Further Sunni Caliphs-usurpers had more Prophetic blood on their hands.

The Sunni Umayyad usurpers were responsible for the martyrdom of four Shi’a Imams and direct descendants of the Prophet, namely Hasan ibn Ali (عليه السلام), Hussein ibn Ali (عليه السلام), Ali ibn Husain (عليه السلام) and Muhammad ibn Ali (عليه السلام).

The Sunni Abbasids

After the Abbasids overthrew the Umayyads, the persecution against the Shi’as did not end. Though many Shi’as had originally assisted the Abbasids in their revolt against the Umayyad, it did not put an end to the atrocities against them. It was during the era of the Abbasids when the label Rafidha (Rejecters) originated.

Source: The Arab Shi’a: The Forgotten Muslims, by Graham E. Fuller, Rend Rahim Francke; page 44. ISBN 978-0312239565.

Sunni Abbasids were able to overthrow the usurping Sunni Umayyads only with the help of Shia Muslim masses. The first Sunni Abbasid Caliph-usurper, As-Saffah, recruited Shia support in his campaign against the Umayyads by emphasising his alleged blood relationship to Muhammad’s (صلى الله عليه وآله‎‎) household through descent from his uncle, ‘Abbas ibn ‘Abd al-Muttalib. Abbasids lied to Shias that they want only to avenge Hussein ibn Ali’s (عليه السلام) death at Karbala at the hands of the second Sunni Umayyad Caliph-usurper, Yazid I. They also promised to hand all the power to the Prophet’s direct family. None of it materialized, and as soon as Abbasids were in power, they turned on their former allies, mainly Shia Muslims and the Prophet’s family.

During and after the usurpation of Jafar al-Mansur, individuals were killed on grounds of being Shi’a or on mere suspicion that they sympathized with the Prophet’s family. Al-Mansur himself killed countless Shi’as during his reign and invented new and brutal methods of torture and death. Likewise, many of the subsequent Abbasid caliphs such as Musa al-Hadi, Haroon al-Rashid and Al-Mutawakkil continued to persecute Shi’as through various means. On the order of different Sunni Abbasid caliphs six Shi’a Imams and direct descendants of the Prophet were martyred, namely Ja’far ibn Muhammad (عليه السلام), Musa ibn Ja’far (عليه السلام), Ali ibn Musa (عليه السلام), Muhammad ibn Ali (عليه السلام), Ali ibn Muhammad (عليه السلام) and Hasan ibn Ali (عليه السلام).

The very first conflict between the usurping Sunni Abbasids, and the (Shia) Muslims, broke out c. 750 C.E in Bukhara, modern day Uzbekistan. Abbasids sent forces to crush an uprising led by a Shia Arab by the name Sharik ibn Shaikh al-Mahri. He got the support of several local rulers and many local people. After over a month of fighting, Abbasid forces were losing on the battlefield but the uprising was eventually crushed when al-Mahri mysteriously died.

Reacting to mounting persecution by the Abbasid regime, Muhammad al-Nafs al-Zakiyya and his brother Ibrahim, both descendants of Muhammad (صلى الله عليه وآله‎‎) through his daughter Fatima (سلام الله علیها), led the revolt (762–763) in Medina and Basra, against the second Sunni Abbasid Caliph-usurper, Al-Mansur.

In 786 C.E, Hussein ibn Ali, a grandson of Imam Hasan ibn Ali (عليه السلام), led an anti-Abbasid rebellion in Mecca. Fighting on the side of Hussein was Idris ibn Abdallah, the great grandchild of Imam Hasan ibn Ali (عليه السلام), who escaped to the Maghreb, and established there the Shia Idrisid dynasty. The Shia Idrisids are believed by historians to be the founders of the first Moroccan state. Sadly, nowadays Morocco is a Sunni majority country where alcohol is permitted.

Just like their Umayyad counterparts, from 811-830s there was a succession conflict among the Sunnis over who should rule. In 817, taking note of the widespread Prophet’s family support in his western provinces and to bolster his flagging prestige, al-Ma’mun named the Imam Ali ibn Musa al-Rida (عليه السلام), a descendant of the Prophet Muhammad (صلى الله عليه وآله‎‎) and the eighth Shi’ite Imam, after his father Imam Musa al-Kadhim (عليه السلام), and before his son Imam Muhammad al-Jawad (عليه السلام), as his heir apparent, and even changed the official dynastic colour from Abbasid black to Prophetic green. At the end, seeing the enermous popularity of Imam al-Rida (عليه السلام), al-Ma’mun poisoned him.

By the orders of the tenth Sunni Abassid Caliph-usurper (usurped power 847 – 861), al-Mutawakkil, the tomb of the third Shia Imam and Prophet’s grandson, Hussein ibn Ali (عليه السلام) in Karbala, was completely demolished, and in the aftermath that followed (Shia) Muslims were beheaded in groups, buried alive, drowned, and even placed alive within the walls of government buildings still under construction.

IMG_0864

Illustration from the dispersed Ta’rikh-i Alfi manuscript depicting the historical destruction of the Tomb of Hussein ibn Ali (عليه السلام) at Karbala on the orders of Abbasid Sunni Caliph-usurper al-Mutawakkil. The event, depicted in layers, portrays a violent massacre of Shia Muslim civilians following the initial destruction. Circa 1590-1595, Mughal era.

In 865-866 C.E, another inter-Sunni civil war broke out between the rival Sunni Caliphs-usurpers al-Musta’in and al-Mu’tazz, fought to determine who would gain control over the Sunni Abbasid Caliphate.

During the last decades of the 10th century, anti-Shi’a violence in Baghdad was rampant – mosques and Ashura processions (yearly commemoration of martydrom of Hussein ibn Ali (عليه السلام), Prophet’s grandson, at the hands of Yazid I, second Sunni Caliph-usurper) were attacked and many Shi’as would be killed or burned alive. When Christian Byzantine forces attacked the Abbasid kingdom at the end of the tenth century, the authorities were quick to blame the Shi’a Muslim citizens. Consequently, Shi’a houses in al-Karkh were set on fire and attacked while Sunni mobs chanted, “You [Shias] are the cause of all evil.”

By the middle of the eleventh century, it had become a custom for Sunni mobs to loot the (Shia) Muslim town of al-Karkh every Saturday. This anti-Shi’a attitude had further gained a level of legitimacy due to the verdicts by Sunni Hanbali jurists who condemned all (Shi’a) Muslims to be “rejecters of the truth.” (sic!)

Conclusion

Both godless Sunni “Caliphates”, managed to kill countless family members and descendants of Prophet Muhammad (صلى الله عليه وآله‎‎). Their main victims included, but were not limited to, twelve named, known rulers and direct descendants of Prophet Muhammad (صلى الله عليه وآله‎‎):

  1. Ali ibn Abi Talib (عليه السلام); cousin and son in law of Prophet Muhammad (صلى الله عليه وآله‎‎). During his life, he struggled against many internal enemies of Islam, such as Sunni Umayyad Muawiya ibn abi Sufyan, ex-governor of Syrian province who self-appointed himself a ruler in 657 CE and went to war with rightfully ruling Ali ibn Abi Talib (عليه السلام). Assassinated by Abd-al-Rahman ibn Muljam, a Kharijite.
  2. Hasan ibn Ali (عليه السلام); eldest surviving grandson of Prophet Muhammad (صلى الله عليه وآله‎‎) through Muhammad’s (صلى الله عليه وآله‎‎) daughter, Fatima (سلام الله علیها), son of Ali ibn Abi Talib (عليه السلام). Poisoned on the orders of the first Sunni Umayyad Caliph-usurper, Muawiya ibn abi Sufyan.
  3. Husayn ibn Ali (عليه السلام); younger surviving grandson of Prophet Muhammad (صلى الله عليه وآله‎‎) through Muhammad’s (صلى الله عليه وآله‎‎) daughter, Fatima (سلام الله علیها), son of Ali ibn Abi Talib (عليه السلام). Killed and beheaded during the ambush on his caravan on the orders of the second Sunni Umayyad Caliph-usurper, Yazid ibn Muawiya, son of Muawiya ibn abi Sufyan.
  4. Ali ibn Husayn (عليه السلام); grandson of Ali ibn Abi Talib (عليه السلام) and Muhammad’s (صلى الله عليه وآله‎‎) daughter, Fatima (سلام الله علیها), son of Husayn ibn Ali (عليه السلام). Poisoned on the orders of the sixth Sunni Umayyad Caliph-usurper, Al-Walid I.
  5. Muhammad ibn Ali (عليه السلام); son of Ali ibn Husayn (عليه السلام). Poisoned on the orders of the tenth Sunni Umayyad Caliph-usurper, Hisham ibn Abd al-Malik.
  6. Ja’far ibn Muhammad (عليه السلام); son of Muhammad ibn Ali (عليه السلام). Poisoned on the orders of the second Sunni Abbasid Caliph-usurper, Al-Mansur. Ja’far ibn Muhammad (عليه السلام) was one of the greatest scholars of Islam alive, lecturing among many, Sunni Malik ibn Anas. According to Sunni Ya’qubi it was customary for anyone who wanted to relate a tradition from him to say “the Learned One informed us”. Sunni Malik ibn Anas, when quoting anything from ibn Muhammad (عليه السلام), would say “The Thiqa (eng. truthful) Ja’far b. Muhammad himself told me that…”, the same is reported from Sunni Abu Hanifa (sources: Campo, Juan E. (2009). Encyclopedia of Islam (Encyclopedia of World Religions). USA: Facts on File. pp. 386, 652, 677. ISBN 978-0-8160-5454-1, and Jafri, Syed Husain Mohammad (2002). The Origins and Early Development of Shi’a Islam; Chapter 10. Oxford University Press. ISBN 978-0195793871). It clearly shows that the (Shia) Islamic teachings predate Sunni ones by many years, as Muwatta Imam Malik by Malik ibn Anas, is the oldest recorded Sunni work.
  7. Musa ibn Ja’far (عليه السلام); son of Ja’far ibn Muhammad (عليه السلام). Arrested and imprisoned multiple times under the consecutive Sunni Abbasid Caliph-usurpers. Poisoned on the orders of the fifth Sunni Abbasid Caliph-usurper, Harun al-Rashid.
  8. Ali ibn Musa (عليه السلام); son of Musa ibn Ja’far (عليه السلام). Poisoned on the orders of the seventh Sunni Abbasid Caliph-usurper, Al-Ma’mun. What’s interesting, Sunni Abbasid usurpers had to deal with numerous rebellions by the descendants of Prophet Muhammad (صلى الله عليه وآله‎‎), with culmination during the usurpation of the seventh Sunni Abbasid Caliph-usurper. To find a remedy for this problem and to pacify (Shia) Muslims, Al-Ma’mun bestowed upon Ali ibn Musa (عليه السلام) the title of a “crown prince”, and designated him as his official successor. However, when Al-Ma’mun saw that the Imam gained even more popularity, he decided to correct his mistake by poisoning him.
  9. Muhammad ibn Ali (عليه السلام); son of Ali ibn Musa (عليه السلام). Poisoned on the orders of the eighth Sunni Abbasid Caliph-usurper, Al-Mu’tasim.
  10. Ali ibn Muhammad (عليه السلام); son of Muhammad ibn Ali (عليه السلام). Poisoned on the orders of the thirteenth Sunni Abbasid Caliph-usurper, Al-Mu’tazz.
  11. Hasan ibn Ali (عليه السلام); son of Ali ibn Muhammad (عليه السلام). Poisoned on the orders of the fifteenth Sunni Abbasid Caliph-usurper, Al-Mu’tazz.
  12. Muhammad ibn Hasan (عليه السلام), the Mahdi; son of Hasan ibn Ali (عليه السلام). An ultimate savior of humankind and the final Imām of the Twelve Imams who will emerge with Isa (عليه السلام) in order to fulfill their mission of bringing peace and justice to the world.

***

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

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Sunni Insanity: Umar Received Divine Revelations

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, Allah (سُبْحَانَهُ وَتَعَالَىٰ) revealed the Holy Quran not only to Prophet Muhammad (صلى الله عليه وآله‎‎), but also to Umar ibn al-Khattab:

Ibn ‘Umar also said: “Whenever something happened to people, and they said one thing concerning it and ‘ Umar said something else, the revelation that came concerning it was close to what ‘Umar had said.

Mujahid is related by Ibn Mardawayh to have said: “’Umar would express a certain opinion and then verses of the Qur’an would be revealed in confirmation of it.

Sunni source: “Imam” Al-SuyutiThe Perfect Guide to the Sciences of the Qurān, Volume 1, Chapter 10, Page 71, translated by Hamid Algar, (2011), CSIC Press.

هذه الأمور مما كان رآها عمر برأيه واستحسنها بداية بحسن نظره، ووافق ذلك من وحى الله فيها بعد، وشروعه فيها ومذهبه، وكل هذا مطابق للحديث

These matters meniotned by ‘Umar are his opinion, which he formed in the beginning based on his good perception, and later the revelation from Allah agreed with his [‘Umar’s] perceptions, and this is when it became a doctrine, and all this conforms with the hadith.

Sunni source: “Imam” Qadi Ayyad, Ikmal Al-Mo’allim (Arabic: إكمال المعلم بفوائد مسلم), Vol. 7, pp. 403-404.

في هذا الحديث من الفقه أن عمر رضي الله عنه كان جدًا كله ليس بذي هزل؛ فلذلك أجرى الله على لسانه من الحق الذي لا ينزل القرآن إلا به، وكل ذلك ليس له في شيء منه هوى بل توخى الأصوب فالأصوب، والأحوط فالأحوط والأحسن فالأحسن

In this hadeeth from the fiqh is that ‘Umar’s knowledge was very well rounded, not to be taken lightly. This is why Allah has passed the truth through ‘Umar’s words, and it was revealed as Qur’an, which nothing but the truth comes out of it. All this has nothing with his [‘Umar’s] desires; rather it is be seeking the most correct, the most cautious, and the most meaningful [by ‘Umar].

Sunni source: “Imam” ‘Awn Al-Din ibn Hubayra (Arabic: أبو المظفر يحيى بن محمد بن هبيرة), Al-Ifsah ‘An Ma’ani Al-Sihah (Arabic: الإفصاح عن معاني الصحاح), Vol. 1, pp. 134.

Allah (سُبْحَانَهُ وَتَعَالَىٰ) agrees with Umar on things, allegedly reveals Quranic verses the way Umar himself worded them:

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 8 Hadith 395

Narrated ‘Umar (bin Al-Khattab):

My Lord agreed with me in three things: 1. I said,”O Allah’s Apostle, I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two Rakat of Tawaf of Ka’ba)”. (2.125) 2. And as regards the (verse of) the veiling of the women, I said, ‘O Allah’s Apostle! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.’ So the verse of the veiling of the women was revealed. 3. Once the wives of the Prophet made a united front against the Prophet and I said to them, ‘It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.’ So this verse (the same as I had said) was revealed.” (66.5).

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 10

Narrated Anas:

Umar said, “I agreed with Allah in three things,” or said, “My Lord agreed with me in three things. I said, ‘O Allah’s Apostle! Would that you took the station of Abraham as a place of prayer.’ I also said, ‘O Allah’s Apostle! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.’ So the Divine Verses of Al-Hijab (i.e. veiling of the women) were revealed. I came to know that the Prophet had blamed some of his wives so I entered upon them and said, ‘You should either stop (troubling the Prophet ) or else Allah will give His Apostle better wives than you.’ When I came to one of his wives, she said to me, ‘O ‘Umar! Does Allah’s Apostle haven’t what he could advise his wives with, that you try to advise them?’ ” Thereupon Allah revealed:– “It may be, if he divorced you (all) his Lord will give him instead of you, wives better than you Muslims (who submit to Allah)..” (66.5)

Allah’s Messenger (صلى الله عليه وآله‎‎) has no clue about the religion he came to spread, is violently confronted about it by Umar with whom Allah (سُبْحَانَهُ وَتَعَالَىٰ) agrees and allegedly reveals further Quranic verses in support of Umar’s opinion:

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 23 Hadith 359

Narrated Ibn ‘Umar:

When ‘Abdullah bin Ubai (the chief of hypocrites) died, his son came to the Prophet and said, “O Allah’s Apostle! Please give me your shirt to shroud him in it, offer his funeral prayer and ask for Allah’s forgiveness for him.” So Allah’s Apostle (Peace be upon him) gave his shirt to him and said, “Inform me (When the funeral is ready) so that I may offer the funeral prayer.” So, he informed him and when the Prophet intended to offer the funeral prayer, ‘Umar took hold of his hand and said, “Has Allah not forbidden you to offer the funeral prayer for the hypocrites? The Prophet said, “I have been given the choice for Allah says: ‘(It does not avail) Whether you (O Muhammad) ask forgiveness for them (hypocrites), or do not ask for forgiveness for them. Even though you ask for their forgiveness seventy times, Allah will not forgive them. (9.80)” So the Prophet offered the funeral prayer and on that the revelation came: “And never (O Muhammad) pray (funeral prayer) for any of them (i.e. hypocrites) that dies.” (9. 84)

Just imagine that scene: Prophet Muhammad (صلى الله عليه وآله‎‎) is about to pray, Umar grabs him by the hand and addresses him in anger as per “you”. Future second Sunni Caliph-usurper in action, true role model from hell.

Allah (سُبْحَانَهُ وَتَعَالَىٰ) allegedly wrote things for Umar, so he can reveal them to the people:

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 82 Hadith 817

Narrated Ibn ‘Abbas:

(…) ‘Umar stood up, and having glorified and praised Allah as He deserved, he said, “Now then, I am going to tell you something which (Allah) has written for me to say. (…)

Prophet Muhammad (صلى الله عليه وآله‎‎) asks Abu Bakr and Umar for their ruling on the issue of treatment of prisoners on the day of Battle of Badr, Allah (سُبْحَانَهُ وَتَعَالَىٰ) allegedly reveals Quranic verses that support Umar’s position against the ‘wrong one’ one, for which he weeps, of Allah’s Messenger (صلى الله عليه وآله‎‎):

Classification of hadith: Sahih (authentic)

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

Sahih Muslim Book 19 Hadith 4360

It has been narrated on the authority of ‘Umar b. al-Khattab who said: When it was the day on which the Battle of Badr was fought, the Messenger of Allah (Peace be upon him) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Holy Prophet (Peace be upon him) turned (his face) towards the Qibla Then he stretched his hands and began his supplication to his Lord:” O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth.” He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said:. Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you. So Allah, the Glorious and Exalted, revealed (the Qur’anic verse):” When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession.” So Allah helped him with angels. Abu Zumail said that the badith was narrated to him by Ibn ‘Abbas who said: While on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him’ the swishing of the whip and the voice of the rider saying: Go ahead, Haizi’m! He glanced at the polytheist who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari came to the Messenger of Allah (Peace be upon him) and related this (event) to him. He said: You have told the truth. This was the help from the third heaven. The Muslims that day (i. e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of Allah (Peace be upon him) said to Abu Bakr and ‘Umar (Allah be pleased with them): What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam. Then the Messenger of Allah (Peace be upon him) said: What is your opinion. Ibn Khattab? He said: Messenger of Allah. I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over ‘Aqil to ‘Ali that he may cut off his head, and hand over such and such relative to me that I may but off his head. They are leaders of the disbelievers and veterans among them. The Messenger of Allah (Peace be upon him) approved the opinion of Abu Bakr and did not approve what I said. The next day when I came to the Messenger of Allah (Peace be upon him), I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep ate, if not, I will at least pretend to weep in sympathy with you. The Messenger of Allah (Peace be upon him) said: I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the verse:” It is not befitting for a prophet that he should take prisoners until the force of the disbelievers has been crushed…” to the end of the verse:” so eat ye the spoils of war, (it is) lawful and pure. So Allah made booty lawful for them.”

Conclusion

According to the Sunni religion, Umar ibn al-Khattab who is in hell, supposedly received divine revelations, just like Prophet Muhammad (صلى الله عليه وآله‎‎), who in turn is in paradise. Mockery after mockery of Islam by the Sunni religion. Seems like the Ahmadiyya, isn’t the only pseudo-islamic religion that has a false prophet after the Last Prophet of Islam (صلى الله عليه وآله‎‎).

***

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

Sunni Insanity: Incomplete Quran

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, the Holy Quran is incomplete because of the verses that were originally allegedly revealed, but now are somehow ‘missing’.

The verses in question are about stoning of adulterers, and suckling non-mahram (eng. unrelated) adult males through adult female breastfeeding, something that Aisha encouraged, in defiance to other Prophetic wives.

Classification of hadith: Hasan (good)

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

Sunan Ibn Majah Book 9 Hadith 1944

It was narrated that ‘Aishah said:

The Verse of stoning and of breastfeeding an adult ten times was revealed, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate 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 82 Hadith 816

Narrated Ibn ‘Abbas:

‘Umar said, “I am afraid that after a long time has passed, people may say, “We do not find the Verses of the Rajam (stoning to death) in the Holy Book,” and consequently they may go astray by leaving an obligation that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession.” Sufyan added, “I have memorized this narration in this way.” ‘Umar added, “Surely Allah’s Apostle carried out the penalty of Rajam, and so did we after him.”

Classification of hadith: Sahih (authentic)

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

Sahih Muslim Book 17 Hadith 4194

‘Abdullah b. ‘Abbas reported that ‘Umar b. Khattab sat on the pulpit of Allah’s Messenger (Peace be upon him) and said: Verily Allah sent Muhammad (Peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah’s Messenger (Peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah’s Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.

Conclusion

If according to the Sunnis, the Holy Quran is incomplete, then where is a complete one? Billions of people follow incomplete religion? How many more verses “went missing” after their revelation? How many more were forgotten? Amazing how domesticated animals managed to change Allah’s (سُبْحَانَهُ وَتَعَالَىٰ) divine religion.

***

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

Sunni Schools Of Thought; Fundamental Differences In Belief & Practice

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

Despite trying to falsely present to the world that adherents of Sunni religion are united in one, common faith, with minimal or no differences, the truth is that there are crucial, considerate and major differences between various Sunni madahib (eng. schools of thought) within fiqh (eng. religious jurisprudence).

Many madahib, whose rules lead to salvation?

Modern day Sunnis follow five schools of thought which are the Hanafi, Shafi’i, Maliki, Hanbali and Zahiri. Nowadays, the last one is considered to be the smallest out of the five. However, in the past there were even more Sunni madahib, such as the Jariri, Laythi, Awza’i and Thawri. The adherents of each believe that they are on the correct path, of interpreting sharia law, that leads to their eventual salvation.

The number of daily, mandatory prayers

Sunni Shafi’i, Maliki and Hanbali adherents pray five times a day, while Sunni Hanafis pray six times a day. Unlike the previous three, Hanafis always pray Witr after the Isha.

Multiple Sunni ways of praying, each allegedly follows the correct Prophetic ways

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The “sunnah of the Prophet”: Four different Sunni ways of praying…
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…no problem, we all can go to Paradise!

Dependable on the madhab followed by each Sunni individual, his prayers differ considerably. Take as an example, the position of hands during the prayer (very crucial matter that if done incorrectly, invalidates entire prayer): just like (Shia) Muslims and Ibadis, Sunni Malikis place their hands on the thighs or by their sides. Unlike the other three main Sunni “Imams”, Malik ibn Anas was born, grew up and died in Medina, was at some point taught by Ja’far ibn Muhammad (عليه السلام), his work is the oldest recorded Sunni one, therefore he is the most reliable when it comes to as how the Prophet Muhammad (صلى الله عليه وآله‎‎), his family and his companions placed their hands during the prayers. Besides, placing hands on the chest during the act of worship, is an ancient pre-Islamic custom of many Middle Eastern pagan religions. For sure, the Prophet wouldn’t pray like the idols of Mecca he came to destroy.

How many “authentic” books?

Sunnis themselves can’t even agree on the number of their “authentic” ahadith collections, five or six, and disagree if the sixth one is the Sunan ibn Majah, collected by Ibn Majah or Muwatta Malik, collected by Malik ibn Anas.

Conclusion

Disagreement over the number of daily, mandatory prayers. Disagreement over the different hand placement. Disagreement over the number and type of “authentic” ahadith books. Further disagreements, many times fundamental, over the sharia issues (for example, the conversion of Mongols was initially a fairly superficial affair. The process of establishment of Sunni religion did not happen suddenly. Öljeitü’s historian Qāshāni records that Qutlugh-Shah after losing patience with a dispute between Sunni Hanafis and Sunni Shafi’is, expressed his view that Islam should be abandoned and Mongols should return to the ways of Genghis Khan). “The people of the tradition” that can’t even be uniformly agreed upon.

***

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

 

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

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The King of Morocco Mohammed VI, titled by the Sunnis as Amir al-Mu’minin (Arabic: أمير المؤمنين‎), usually translated “Commander of the Faithful” or “Leader of the Faithful”, owns all of the Moroccan beer breweries: Brasseries du Maroc, the largest alcoholic beverages manufacturer and distributor of brands such as Heineken in the Sunni country.

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. Alcohol, such as the locally produced Bière Niger, is sold openly in most of the Niger.

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]

 

 

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…

Classification of hadith: Sahih (authentic)

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

Sunan Ibn Majah Book 9 Hadith 1943

It was narrated that ‘Aishah said:

Sahlah bint Suhail came to the Prophet and said: ‘O Messenger of Allah, I see signs of displeasure on the face of Abu Hudhaifah when Salim enters upon me.” The Prophet said: “Breastfeed him.” She said: “How can I breastfeed him when he is a grown man? The Messenger of Allah smiled and said: “I know that he is a grown man.” So she did that, then she came to the Prophet and said: “I have never seen any signs of displeasure on the face of Abu Hudhayfah after that.” And he was present at (the battle of) Badr.

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).

Classification of hadith: Sahih (authentic)

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

Sunan Ibn Majah Book 9 Hadith 1945

It was narrated from ‘Aishah:
that the Prophet entered upon her and there was a man with her. He said: “Who is this? She said: “This is my brother.” He said: “Look at whom you allow to enter upon you, because the breastfeeding (that makes a person Mahram) is that which satisfies hunger.”

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.

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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).

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