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Refutation of wahabies on Hadith of Aisha (ra)

 

Narrated Masruq:

`Aisha said, “If anyone tells you that Muhammad has seen his Lord, he is a liar, for Allah says: ‘No vision can grasp Him.’ (6.103) And if anyone tells you that Muhammad has seen the Unseen, he is a liar, for Allah says: “None has the knowledge of the Unseen but Allah.”

حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا صلى الله عليه وسلم رَأَى رَبَّهُ فَقَدْ كَذَبَ وَهْوَ يَقُولُ {لاَ تُدْرِكُهُ الأَبْصَارُ} وَمَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ الْغَيْبَ فَقَدْ كَذَبَ، وَهْوَ يَقُولُ لاَ يَعْلَمُ الْغَيْبَ إِلاَّ اللَّهُ.
English reference: Vol. 9, Book 93, Hadith 477

Arabic reference: Book 98, Hadith 7469

yeh hadees sahi hai…………….Ahle sunnat wal jamaat ka aqeeda hai ki ALLAH taala ka ilm e ghaib zaati hai aur NABi sallllallahualaihiwassalam ka ilme ghaib ataai hai
is hadees k mutabik…….zaati ilm e ghaib par hai…………..yaani jo b kahe ki nabi ko ilm e ghaib hai……yaani zaati ilm e ghaib woh jhuta hai
zaati sirf ALLAH ka hai
aur agar hum ise ataai kahege toh yeh hadees Quran sharif se takra gai…..jo na mumkin hai…q hadees agar takra jaye quran se toh hadees radd hoti hai
lekin hadees sahi hai
quran ki surah al-imran aayat no.179 padhna
“Aur ALLAH ki yeh Shaan nahin hai k Ae Aam logon tum ko GAIB ka ILM de, haanALLAH chun leta hai apne Rasoolon main se jis ko chahe”. (PARAH#4,Surah # Al-Imran, Aayat#179)

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We have Qawl of Ummul Momineen (Mother of All Believers) Hadrat Ayesha Saddiqa R.A and Verdict of leading authority over Tafsir of Qur’an amongst Sahaba i.e. Ibn Abbas R.A who differed with Sayyidah Ayesha r.a in this regard. This difference has been wrongly understood by Salafis whereas in reality the rejection of Sayyidah Aisha (ra) is of “IDRAAK (COMPLETE COMPREHENSION OF ALLAH)” which we Ahlus Sunnah also reject, but rejection of Idraak does not mean Prophet did not see Allah at all.

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Secondly Sayyidah Aisha (ra) was a child when al-Isra Wal Mi’raaj took place, remember it took place in the Meccan period before Hijrah and Sayyidah Aisha (ra) was married to Prophet (Peace be upon him) 1 year “AFTER HIJRAH” and the Marriage took place when she was only 6 (consummated when she was 9). Hence Sayyidah Aisha (RA) was less than 4 years of age when incident of Mi’raaj took place, hence the opinion of senior Sahaba shall be taken into account as they understood the incident more properly. We would like to clarify that we accept the valid difference of opinion over this issue but the Istadlal of Wahabiyyah is null and void because they are people of Hawa (desires) and they do not follow a school of Jurisprudence nor do they follow the schools of Ahlus Sunnah called Ash’ari/Maturidi, hence even if they reach a valid opinion It will for sure stand rejected in sight Allah and his Apostle (Peace be upon him) (English answer by Brother Syed Akram Ashraf on facebook)



Below is the Sharh of the hadith from Aisha (RA) in words of the great Imam Ahmed bin Hanbal (rah) whom the so called “Muqalid Salafis claim to follow. This is cited by the leading commentator of Bukhari i.e. Imam Ibn Hajr al Asqalani (rah)





Imam Ibn Hajr al Asqalani (Rahimuhullah) says in his magnificent Fath ul Bari Sharh Sahih ul Bukhari:



عن المروزي قلت لأحمد إنهم يقولون إن عائشة قالت من زعم أن محمدا رأى ربه فقد أعظم على الله الفرية فبأي شيء يدفع قولها قال بقول النبي صلى الله عليه وسلم رأيت ربي قول النبي صلى الله عليه وسلم أكبر من قولها

Translation: Maruzi (rah) asked Imam Ahmed bin Hanbal (rah): People say that Aisha (ra) used to exclaim that whosoever says the Prophet (Peace be upon him) saw his Lord has attributed a lie to Allah, so how shall this be answered? (Imam Ahmed) replied: From the saying of Prophet (Peace be upon him) [himself] when he said: “رأيت ربي” i.e. I saw my Lord, this will be an answer to Aisha (ra)’s Qawl because the saying of Prophet (Peace be upon him) is far superior than saying of her (i.e. Aisha ra)



Reference: Best commentary over Sahih Bukhari called Fath ul Bari, Sharh Sahih ul Bukhari, Volume No. 8, Page No. 494







Imam an-Nawawi (rah) the leading commentator of Sahih Muslim sheds more light on this, as he explains:

وإذا صحت الروايات عن ابن عباس في إثبات الرؤية وجب المصير إلى إثباتها فإنها ليست مما يدرك بالعقل , ويؤخذ بالظن , وإنما يتلقى بالسماع ولا يستجيز أحد أن يظن بابن عباس أنه تكلم في هذه المسألة بالظن والاجتهاد . وقد قال معمر بن راشد حين ذكر اختلاف عائشة وابن عباس : ما عائشة عندنا بأعلم من ابن عباس , ثم إن ابن عباس أثبت شيئا نفاه والمثبت مقدم على النافي

Translation: When it is proven from Sahih hadiths of Ibn Abbas (ra) then we cannot assume that he said it according to his own assumption, definitely he said this after hearing it from Prophet (Peace be upon him), Ma’mar bin Rashid (rah) said regarding the difference between Aisha (ra) and Ibn Abbas (ra) that Aisha (ra) was not aware about this (completely) whereas Ibn Abbas (ra) was, So when Ibn Abbas (ra) is proving it while some others are doing Nafi of it then It is a (Principle) that Masbat (Proof) takes over Nafi (rejection)



Reference: Sharh Sahih Muslim, Kitab al Iman, Chapter in meaning of :He saw him at the second descent