Life of Aisha RA #19 Aisha RA – The Jurist
Channel: Fatima Barkatulla
File Size: 22.44MB
Bismillah Alhamdulillah wa salatu salam ala Rasulillah the brothers and sisters Assalamu alaykum Warahmatullahi Wabarakatuh and welcome to another episode of The Life of Anisha Mother of the Believers with me your host, Fatima Baraka Tula. In the last episode we talked about and introduced the school of our mother, Aisha Abdullah and her and some of her most prominent students. She had many, of course, so we couldn't go through all of them. But I gave you a little taster of some of the top students of our mother Aisha, and you can see that many of them were orphans. Many of them were own nephews and nieces. And many of them became the most prominent scholars of Medina and of
One of the features of our mother Aisha on the line has Dawa her way of enjoying the good and forbidding the evil was that she was very protective over the Sunnah. And she was very strong against innovations in the religion. You know, you can just imagine that the Sahaba over their lifetimes saw so much change happening in Medina and in the Ummah after the death of the Prophet sallallahu alayhi wasallam. And they were very keen for the message of Islam and the culture of Islam, the essence of Islam to be preserved. And for the Sunnah of Rasulullah sallallahu alayhi wa sallam to be preserved to
one example of something that happened where I shattered the land her, she called out, something that she saw was a practice that had no basis in Islam was once when she met Shaybah been off man who was the key bearer of the gab. She asked him, What do you do with the old cloth? You know, the Kiswa that covers the house of Allah? What do you do with it when you put the new one on?
And he said, Well, we dig a very deep pit in the ground, and we bury it, because we don't want to desecrate it. And we don't want it to be used, you know, like for ordinary use. In other words, he was considering the Kiswa of the garba to be so sacred, that it couldn't be used for other things.
I shattered the law on her at once recognize that this practice had no basis in Islam. And she said, this is a mistake. When the cloth is taken off the Kaaba, it is no longer sacred, it can be used for anything, you should sell it, you should sell the old Kiswa and you should spend the money on the poor. And so, you see, she put a stop to this practice this over veneration, you know, over exaggeration of the of the kind of sanctity of something that doesn't really have sanctity, before it could take root.
There's so much we could say about other issues and teachings, we only have the opportunity to give a little glimpse into that world. There are many books written that speak about the many issues in which our mother Aisha, or the Lana actually corrected the Sahaba Imam mazurka. She has a book for example, entitled, le Jabba your Adi mustard rocket who are insha Allah Sahaba, this book of Imam mazurka, she means the corrective
the issues in which it shattered the land her corrected the sahaba.
So you see that I should have done her she was known for being not only a source of knowledge, but also as almost like somebody who would correct and make sure and check knowledge.
When she corrected people, you'll notice some things that she kept intact. In her other job. For example, She always allowed the dignity of the person who she was correcting to be intact. She wouldn't do like savage attacks or anything like that. In fact, she would make dua for the person. Even when she was correcting a mistake that they made. She would say, for example, may Allah have mercy on Abu Hurayrah. You know, I'm sure that this wasn't on done on purpose. What she would say, this is not an ignorant person. However, perhaps they didn't hear the full context. Perhaps they were not there. When the Prophet salallahu Alaihe Salam said this, she would make excuses for them,
but that doesn't mean that she was afraid of correcting them.
Also, she would first ascertain
was the Hadith narrated in this way? And how should it be understood? So she was very, she found contextualizing the Hadith very, very important.
Her methodology and principle upon which she was correcting the Sahaba in the various opinions in which she made corrections were based on number one, her personal insight and knowledge, her personal information, you know, information that only she had, because obviously, she was in the privacy of the home of Rasulullah sallallahu alayhi wa sallam, for example, the fact that she explained to the Sahaba that, you know, the Prophet sallallahu alayhi wa sallam would kiss his wives while he was fasting, so there is nothing wrong with kissing one spouse during the fast.
In another Hadith, for example, she refuted Abdullah bin Ahmed bin Alas, regarding
women having to open their braids in order to make hustle. Right, she gave her personal experience with Rasul allah sallallahu alayhi wa sallam and what he had advised her.
The second thing, the second
principle, upon which she corrected the Sahaba was the fact that she had a strong and precise memory. She would correct things they'd forgotten, or were not very precise regarding. So for example, there's a hadith in Sahih, Muslim, about the janazah of sod had been a bit of a curse. She wanted the people to bring the body of sideburn ABI Waqqas into the masjid for his janazah. But they refused, because they felt like there was something wrong with that. And she said how quickly people have forgotten. And then she mentioned how the Prophet sallallahu alayhi wa sallam had prayed over the body of such and such in the masjid. Right. So in other words, he allowed the body to be brought
into the Masjid.
Another principle that Asha DeLanda, used when she was correcting the Sahaba was logic and common sense. So for example, Abu Huraira are the lion who had expressed the opinion that the person who washed the dead had to make goosal Afterwards, right. So there, it was as if they were in a state of major impurity. And the person who was carrying the dead had to make wudu. Afterwards, I showed up there and her asked, are dead Muslims nudges, so she used her logic, you know, to say, How can I be hurt or make this claim? A dead body is not nudges. And he said, she said, you know, what's wrong with a person if he can't, if he carries a piece of wood? You know, in other words, you're saying
that carrying a dead body is equivalent to carrying a log or a piece of wood is just dead material? Right? It shouldn't make a person have to make wudu Omega hosel. Right? So she was using her logic in order to make people think about this issue.
Her knowledge of the suburb Warroad of Hadith. So the reason why a hadith had been narrated, right, meant that she could also correct to the Sahaba on that basis, right? Sometimes a Sahabi, might not know what the sub guru the reason of foreign veneration was, and Aisha DeLanda would know. And so she would correct them on that basis. And the fifth basis upon which I should have given her corrected the Sahaba was that sometimes she knew a hadith or a factor about that situation, or that hadith that the Sahaba had no knowledge about.
So for example, that the Prophet sallallahu alayhi wa sallam used to fast even if he woke up in a state of Janab. So the beginning of the fast it's not a condition for the beginning of the fast for a person to not be in a state of Genova. Right. And obviously, as the wife of the Prophet saw last time, she would know that, and other people would only know that if they had explicitly asked him
the sixth the basis upon which she would correct the Sahaba was her knowledge that something had been abrogated, that they didn't know about. So you can see that Subhanallah there were so many angles or so many tools in Aisha Duran has toolbox of knowledge that she
could use when it came to assessing when it came to thinking about fic and opinions and rulings that came in front of her. And that's what led her to be able to correct many of the opinions that she considered to be slightly distorted or incorrect. Among the opinions of the sahaba.
Some examples of her fake opinions,
one of her fake opinions, famous ones was that she objected very strongly to somebody reporting that, you know, prayer is invalidated by a dog, a donkey and a woman. Okay? And so meaning like if a donkey or a dog or a woman passes in front of a person, it invalidates the prayer. Aisha Dylon has said, Have you turned us into dogs? She was really upset. You know, because she said I have seen the Prophet sallallahu alayhi wa sallam praying while I as a woman was between him and the direction of prayer. In other words, between him and the right in front of him, right.
lying on the bed. If I needed something, I would not like to face him directly while he prayed. So I would slip away quietly. In another narration, she said, When the Prophet sallallahu alayhi wa sallam wanted to make such that wanted to prostrate, he would nudge me and I would move my legs, and I would pull them back.
So I'm either Aisha was showing that Subhanallah in her lived experience with Rasulullah sallallahu alayhi wa sallam.
This hadith didn't make sense. The idea that a woman a dog or a donkey passing in front of a person would, you know invalidate their salah?
It didn't make sense to her. So, our mother actually objected to that. And she provided proof from her own experience with Rasul Allah, that the correct opinion was otherwise. In sha Allah. After the break, we will continue with the fifth of our mother, Aisha.
Until then, salaam Wa alaykum Warahmatullahi Wabarakatuh.
Welcome back, before the break, we were looking at some of the fifth opinions of Alma Dasha and saying that there were many opinions that in which she actually corrected some of the Sahaba regarding
another one of those opinions regarding which she corrected the Sahaba was regarding the issue of crying over the deceased.
Even Abby Malaika relates that a daughter of man or the lion who died in Makkah, and we came to attend her funeral. And he says that even Omar and Ibn Abbas, the great Sahara bees, and of course scholars also attended. He said I was sitting between them and there came a sound from the house. Our beloved and Omar said to Amber's been Earthman what why don't you tell them not to cry? For the messenger of allah sallallahu alayhi wa sallam said the deceased is tormented because of the crying of his family for him.
Even Abbas on the land who said, Omar used to say something like that.
Then he narrated the story and said, when Omar was attacked, you know, towards the end of his life at the end of his life, so he came in crying and saying, Oh, my brother, oh, my friend, Omar, may Allah be pleased with him said oh, so hey, are you crying for me? When the messenger of allah sallallahu alayhi wa sallam said, the deceased is tormented because of the crying of his family for him.
Ibn Abbas or the alarm who said, when Omar died, I mentioned that this story, this occurrence, to Atisha are the Lana and she said My Allah have mercy on Omar by Allah, the messenger of allah sallallahu alayhi wa sallam did not say that. He did not say that Allah will punish the believer for his family crying over him. Rather the messenger of allah sallallahu alayhi wa sallam said, Allah will increase the torment of the disbeliever because of his family's crying for him. So our mother actually made that correction and she said, the Quran is sufficient for you. The Quran says that no bearer of burdens will bear the burden of another right. So a father doesn't bear the burden or the
doesn't get sin or punishments
or something that their son is doing that has got nothing to do with them right.
So here we see the AMA, the Ayesha again, made a correction. And the scholars later they explained this and they said, you know, the type of crying that is forbidden is wailing, of course wailing and saying things that are unbecoming of a believer right when somebody has passed away. But as for weeping, just simple weeping and crying.
It's natural and it's not forbidden at all. Just as a mother Asha Mandela and her pointed out
another issue regarding which she corrected or, you know, made a correction, in the understanding of some of the companions was regarding the issue of whether the Prophet sallallahu alayhi wa sallam had seen Allah with his own eyes.
There is an aeration that
one of the top and he asked insha Allah Dianna, if the Prophet sallallahu alayhi wa sallam had indeed seen Allah, and she responded, You have made my hair stand on end by what you have uttered, who has said to you that Muhammad sallallahu alayhi wa sallam saw his Lord? Well, he has certainly lied.
And then she went on, to recite from the Quran, the ayah of Quran that says, in total, and no vision can encompass him can encompass Allah, but he encompasses all vision, for he is the most subtle, all aware.
So she was using a verse of Quran to prove her point, right, that Allah says no vision can encompass Allah.
And then she said, rather, it was Gibreel alayhi salam that the Prophet sallallahu alayhi wa sallam saw in his natural form twice. In another tradition. She is reported to have said about those who claim that the Prophet salallahu Alaihe Salam saw Allah. She said they have uttered a great falsity against Allah. And then she was respectfully challenged on her stance because one of the people in her presence said to her, Well, what about the ayat of Quran that says Welaka Dara who will fulfill Moby in that he Muhammad saw him on a clear horizon. Okay, and then also the eye of grant Welaka Dora who Nursultan hora, he saw him on another descent.
I shared the Lana explained this very easily. She said, I was the first of this ummah, to question the messenger of allah sallallahu alayhi wa sallam about these verses. And he said, it was in fact Gibreel Alayhis Salam, the angel Jibreel, whom I had never seen in his natural form, except on those two occasions. So this idea of Quran was talking about Judaism, and people had assumed that it was talking about Allah.
And so I'm about to show that the man has corrected that.
And the Hadith continues with her reciting the verse that she mentioned in the previous Hadith, right. I just position on this point is supported by that of other companions to to the extent that even okay you said about her, or about this issue, he said, that there is consensus amongst the companions that the Prophet sallallahu alayhi wa sallam had not in fact seen Allah, and that when even Abbas said that he had, he meant that he had seen him with his heart, not with his eyes.
One of the features or some of the features of Ashura gland has methodology when it comes to legal reasoning
that we notice if we look at all of her opinions, and we look at the way she corrected the Sahaba
is that she often used the Quran to explain other parts of the Quran. This is known as the Assyrian Quran, Bill Quran. She also used the serial Quran to explain the Sunnah as the examples that we just mentioned show. She had a precise knowledge regarding the context of IR and the ASVAB and lose all the reason why they were they were revealed the context in which they were revealed. And she always brought that into the picture. Right? She never just used the IR out of context.
She also looked at the linguistic meanings of words in the Quran when she was explaining things. And one of the things that her students would say is that she was very poetic
Colette about grammar. So if you're in her presence, and you made a grammatical mistake in your Arabic, she would always correct you because she again she was very particular that people spoke properly.
She was known as an expert in a sunnah al faisaliah, the Sunnah that is especially related to actions, because the majority of her Hadith are about the actions she witnessed, from Rasulullah sallallahu alayhi wa sallam more than his words.
She was considered an expert regarding the context of the Hadith. And the reason for their narration, right? That's verbal rude, as it's known,
and she was very precise. In the writing Hadith. The Sahaba used to come to her and check narrations with her. And instead of merely narrating, she would often highlight the reason why a hokum had been given the reason the Ella behind a hokum, right, and the masala and hikma the wisdom and the benefit behind it, so she was like an ocean of knowledge. She wouldn't just give you you know, technical knowledge, she would give you the context, she would give you deeper understanding of the why behind the knowledge.
She would also sometimes resort to key us, which is analog analogical reasoning and, and logic when there was no direct or Anik verse, or Hadith regarding a matter.
And we mentioned an example of that previously.
And she would often cross reference we mentioned a hadith with Quran. So she was never just looking at a hadith on its own. And narration on its own. She was always using her vast knowledge of the Quran in order to understand a hadith and vice versa.
And she would examine the Hadith in light of the sooner that she had experienced the living sunnah that she had experienced,
as well as in light of logic ad PS and illogical reasoning.
One of the wonderful characteristics of our mother Aisha was that she was not arrogant when it came to
somebody coming and asking her about something that she didn't have knowledge about, or that she knew that another Sahabi had more knowledge about. She didn't hesitate in deferring to other Sahaba if they had more knowledge about an issue. For example, somebody wants came to her and asked her about the fact of wiping over the leather socks in travel, right? And she said, Go and speak to Ali on the line who asked him because he traveled with the Prophet sallallahu alayhi wa sallam more than I did. So she
referred that person too early and I didn't want her or anyone who had more knowledge about a particular issue than she did
in sha Allah in the next episode, which is going to be the final episode. We're going to look at the final days of our mother Aisha, and we're going to bid farewell to our mother Aisha. So join me in the next episode, the final episode. And until then, I'll say Zakah Mala heron, Salam Alaikum Warahmatullahi Wabarakatuh Subhanak Allah humo behind the eyeshadow Allah ilaha illa and a stuffy Luca water to boiling