Answering-Ansar and Mothers of believers

Answering-Ansar considers few wives of the Prophet as nasibi. And according to the traditions of imams in the shia books, nasibis are worse than dogs. Answering-Ansar wrote an article about Ayesha, the wife of the Prophet (peace be upon him) and in this article, it says

Third Claim – Does the title of ‘Umahat ul Momineen’ given to the wives of the Holy Prophet (s) evidence Ayesha’s personal merit or guarantees her immunity from criticism?

Unable to identify a legitimate defence for the crimes committed by their Nasibi ancestors against Imam Ali bin Abi Talib (as) from the Quran and Sunnah, they turn to the fact that Allah (swt) declared the wives of the Prophet (s) to be the ‘mothers of the believers’ the exempts them from criticism.

The text clearly shows that Answering-Ansar accused the wife of the Prophet (s) i.e Ayesha, of being a nasibi, may Allah give the rafidha their due reward.

Answering-Ansar says:

Reply One: The actual reason for declaring them ‘mothers of the believers’ was to prevent Muslims from marrying them

We shall puncture this Nawasib ‘defence ball’ by pointing out that the sole reason for declaring the wives of the Prophet (s) as ‘the mothers of the believers’ was to prevent the Muslims from marrying them in the eventuality of their being divorced or widowed, it is not a merit on their part. That is why we read in the Holy Quran:

Nor is it right for you that ye should annoy Allah’s Messenger, or that ye should marry his widows after him at any time. (33:53)

The first verse was revealed when Allah [swt] exposed the evil wish of Talha to marry Ayesha in the eventuality of the Prophet’s death. Allah [swt] sought to remove such an option by revealing this verse:

‘and his wives are their mothers’ (33:6)

The first verse was revealed to establish a new rule that Muslims could not marry the Prophet (s)’s and the second commandment was revealed to emphasize the very rule. It is similar to the case of the verses of Zakat.  Zakat was mentioned in the Quran several times, initially to establish a new rule with the remainder occasions emphasizing the requirement of Zakat.

We say, there was no need to call them mothers of the believers, the earlier verse was enough for forbidding the Muslims from marrying the wives of the Prophet. They have been specifically called the mothers of the believers to venerate them. Let us read the whole verse

The Prophet is closer to the Believers than their own selves, and his wives are their mothers. (Quran 33:6)

Anyone with common sense can realize that in this verse is present the veneration of the Prophet (s) also, and his wives also, and since they have been called the mothers of the believers, so it includes the prohibition to marry them also. But Answering-Ansar argues that this verse only shows the prohibition to marry the wives of the Prophet (s), and than using its old tactics of deception, tries to prove its point.

Answering-Ansar says:

Let us now substantiate our argument with the help of Sunni sources. We read in Tafsir al-Qurtubi, Volume 14 page 228:

رَوَى إِسْمَاعِيل بْن إِسْحَاق قَالَ حَدَّثَنَا مُحَمَّد بْن عُبَيْد قَالَ حَدَّثَنَا مُحَمَّد بْن ثَوْر عَنْ مَعْمَر عَنْ قَتَادَة أَنَّ رَجُلًا قَالَ : لَوْ قُبِضَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ تَزَوَّجْت عَائِشَة , فَأَنْزَلَ اللَّه تَعَالَى : ” وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُول اللَّه ” الْآيَة . وَنَزَلَتْ : ” وَأَزْوَاجه أُمَّهَاتهمْ “

Qatada said: ‘A man said: ‘If Allah’s messenger (s) died, I would marry Ayesha’. Hence Allah revealed ‘{ Nor is it right for you that ye should annoy Allah’s Messenger}’ then revealed ‘{ and his wives are their mothers}’.

This narration is present under the verse 53 of Surah Ahzab, but we are  discussing the verse 6 of Surah Ahzab, i.e (النبي أولى بالمؤمنين من أنفسهم وأزواجه أمهاتهم). If we read its tafsir in Qurtabi’s tafsir, we read

وأزواجه أمهاتهم شرف الله تعالى أزواج نبيه صلى الله عليه وسلم بأن جعلهن أمهات المؤمنين ; أي في وجوب التعظيم والمبرة والإجلال وحرمة النكاح على الرجال

And his wives (i.e wives of the Prophet) are their mothers (i.e mothers of believers). Allah venerated the wives of His Prophet (s) by giving them the status of mothers of believers, i.e to be respected and venerated and the prohibtion of marrying.

Tafsir Qurtubi 33:6

Answering-Ansar then cites Allama Shawkani’s Fathul Qadir to prove its point:

One of the beloved scholars of Salafies namely Shawkani records in Fatah al-Qadir, Volume 4 page 372 wrote:

فلا يحل لأحد أن يتزوج بواحدة منهن كما لا يحل له أن يتزوج بأمه فهذه الأمومة مختصة بتحريم النكاح لهن

“It is impermissible for anyone to marry any one of them as it is impermissible to marry his biological mother, thus this motherhood is about forbidding marriage with them”

This is one of the worst cases of deceptions of Answering-Ansar. If we read the whole sentence, it rips apart the claim of Answering-Ansar. If we take into account the following underlined text , which has not been mentioned by Answering-Ansar, we come to know that Allama Shawkani clearly says that this verse is about prohibition of marrying the  wives of the Prophet (s) as well as to show their veneration.

وأزواجه أمهاتهم أي : مثل أمهاتهم في الحكم بالتحريم ومنزلات منزلتهن في استحقاق التعظيم فلا يحل لأحد أن يتزوج بواحدة منهن كما لا يحل له أن يتزوج بأمه ، فهذه الأمومة مختصة بتحريم النكاح لهن وبالتعظيم لجنابهن

(And his wives are their mothers) means:  they are like their mothers in the ruling of prohibition of marriage, and they share the station of deserving treatment of grandeur, so it is not impermissible for anyone to marry anyone of them, just like it is impermissible for them to marry their mothers. Thus this motherhood is about forbidding marriage with them and about respecting/venerating them.

Fathul Qadir, Tafsir Surah Ahzab

Similarly we read in Tafsir ibn Kathir

وقوله : ( وأزواجه أمهاتهم ) أي : في الحرمة والاحترام ، والإكرام والتوقير والإعظام ، ولكن لا  تجوز الخلوة بهن ، ولا ينتشر التحريم إلى بناتهن وأخواتهن بالإجماع

(and his wives are their mothers.) i.e in terms of hurmah, and in  terms of honor, respect and veneration, it is not permissible for them to be alone with them, and the prohibition of marriage to them does not extend to their and sisters, according to scholarly consensus.

Tafsir ibn Kathir, 33:6

(To read more about the tafsir of this verse in Sunni books, click here)

So we come to know that this verse not only shows the prohibition of marrying the wives of the Prophet, but it also shows their veneration.

Now let us see what do Shia Tafasir say regarding this verse.

We read in Tafsir al Mizan by Tabatabai

وقوله: (وأزواجه أمهاتهم) جعل تشريعي أي انهن منهم بمنزلة أمهاتهم في وجوب تعظيمهن وحرمة نكاحهن بعد النبي صلى الله عليه وآله وسلم

 (and his wives are their mothers). This is the Sharia ruling i.e. his wives are to the men like their mothers, and by necessity they (i.e the wives of the Prophet) have to be honoured and are not allowed to be taken as wives after Prophet(saw).

Tafsir al Mizan, Vol. 16, p. 288

It is mentioned in Tafsir Safi by Faiz Kashani

وأزوجه أمهاتهم منزلات منزلتهن في التحريم مطلقا وفي استحقاق التعظيم

(And his wives are their mothers) means they share the station of prohibition in marriage and deserving treatment of grandeur.

Tafsir Safi , Volume 4, p. 168

Ayatullah Makarim Shirazi has also concurred from this verse of Quran that it not only shows the prohibition of marrying the wives of the Prophet (s) but also it shows the veneration of the wives of the Prophet (s).

Tafsir Namoona, Vol. 17, p. 180

The following narration present in Shia tafasir also shows that this verse shows the veneration of the wives of the Prophet (s), though saying that the Prophet gave his right of divorce to Ali in case his wives do something wrong (just imagine the absurdity)

عن القائم (عليه السلام) انه سئل عن معنى الطلاق الذي فوض رسول الله (صلى الله عليه وآله) حكمه إلى أمير المؤمنين (عليه السلام)؟ قال: إن الله تقدس اسمه عظم شأن نساء النبي (صلى الله عليه وآله) فخصهن بشرف الأمهات، فقال رسول الله (صلى الله عليه وآله): يا أبا الحسن إن هذا الشرف باق ما دمن على الطاعة فأيتهن عصت الله بعدي بالخروج عليك فأطلقها في الأزواج، وأسقطها من تشرف الأمهات ومن شرف أمومة المؤمنين

It is narrated from Imam Qaim that he was asked about the right of divorce,  That the Messenger of Allah (s) left it at the discretion of Amirul Momineen (i.e Ali)?” He replied: “The Almighty Allah, hallowed be His name, gave an exalted status to the wives of the Prophet and gave them the honor of being the mothers of the faithful. Thus the Messenger of Allah (s) told Amirul Momineen : O Abal Hasan, this status is valid for them till they remain in the obedience of the Almighty Allah. So whoever of them disobeys Allah and after that me, comes out in armed confrontation against you, remove her from my wifehood and take away her status of motherhood of faithful.”

Tafsir Safi, Vol. 4, p. 167

Tafsir Nur al thaqalayn, Vol. 5, p. 372

Tarjuma Maqbool, Para 21, p. 667

Hence, it is firmly established that this verse does show the veneration of the wives of the Prophet (s). Answering-Ansar clearly deceived the readers to hide the fact that this verse clearly venerates and exalts the wives of the Prophet (s).

Post a comment or leave a trackback: Trackback URL.

Comments

  • gift2believers  On January 7, 2012 at 4:37 pm

    The website “www.lies-of-answering-ansar.org” has expired. You have better correct it in your blog’s description.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

<span>%d</span> bloggers like this: