Revelation in Aisha’S Dress

The revelation in Aisha’s dress, may God be pleased with her. The Crusaders think that when we mock their weak doubts and do not care about them, we do not have an argument to respond to. There was a lot of controversy about the subject of the revelation in Aisha’s dress, may God be pleased with her , so we said, “Have mercy on their weak minds and their modest cultural and linguistic level. We decided to respond to them, so that perhaps they may understand or someone among them who is searching for the truth may be guided.” However, if the hadith contained something that insulted the Messenger, the Messenger would not have said it, nor would the linguists and masters of Arabic have commented on it. The text of the hadith in Al-Bukhari:

Ismail told us, he said, my brother told me, on the authority of Sulayman, on the authority of Hisham bin Urwah, on the authority of his father, on the authority of Aisha, may God be pleased with her , that the wives of the Messenger of God, may God bless him and grant him peace, were two parties. One party included Aisha, Hafsa, Safiyya, and Sawda, and the other party included Umm Salamah and the rest of the wives of the Messenger of God, may God bless him and grant him peace. The Muslims knew the love of the Messenger of God, may God bless him and grant him peace, for Aisha, so if one of them had a gift that he wanted to give to the Messenger of God, may God bless him and grant him peace, he would delay it until the Messenger of God, may God bless him and grant him peace, was in Aisha’s house, then the one who had the gift sent it to the Messenger of God, may God bless him and grant him peace, in Aisha’s house. He spoke to the party of Umm Salamah, and they said to her, “Speak to the Messenger of God.” The Messenger of Allah (peace and blessings of Allah be upon him) was speaking to the people and saying

Whoever wants to give a gift to the Messenger of Allah (peace and blessings of Allah be upon him) should give it to him wherever he is in the houses of his wives.” Umm Salamah spoke to him about what they had said, but he did not say anything to her. They asked her and she said, “He did not say anything to me.” They said to her, “Then talk to him.” She said, “So talk to him.” She said, “So he spoke to him when he came back to her again, but he did not say anything to her.” They asked her and she said, “He did not say anything to me.” They said to her, “Talk to him until he talks to you.” So he came back to her and she spoke to him. He said to her, “Do not harm me with regard to Aisha, for the revelation did not come to me while I was in the garment of any woman except Aisha.” She said, “I repent to Allah for harming you, O Messenger of Allah.” Then they called Fatima, the daughter of the Messenger of Allah (peace and blessings of Allah be upon him), and she sent to the Messenger of Allah (peace and blessings of Allah be upon him

Your wives ask you by Allah to be just with regard to the daughter of Abu Bakr.” She spoke to him and he said, “O my daughter, do you not love what I love?” She said, “Yes.” So she returned to them. So she informed them and they said to him, “Go back to him,” but she refused to go back. So they sent Zainab bint Jahsh, who came to him and spoke harshly and said, “Your women ask you by God for justice regarding the daughter of the son of Abu Quhafah.” She raised her voice until she reached Aisha while she was sitting and cursed her until the Messenger of God, may God bless him and grant him peace, looked at Aisha to see if she would speak. Aisha spoke in response to Zainab until she silenced her. She said, “The Prophet, may God bless him and grant him peace, looked at Aisha and said, ‘She is the daughter of Abu Bakr.’” Al-Bukhari said, “The last words are the story of Fatima.” It is mentioned on the authority of Hisham bin Urwah, on the authority of a man, on the authority of Al-Zuhri, on the authority of Muhammad bin Abd Al-Rahman. Abu Marwan said on the authority of Hisham, on the authority of Urwah, “People used to be careful.”

With their gifts on the day of Aisha, and on the authority of Hisham, on the authority of a man from Quraysh and a man from the Mawali, on the authority of Al-Zuhri, on the authority of Muhammad bin Abd Al-Rahman bin Al-Harith bin Hisham, Aisha said: I was with the Prophet, may God bless him and grant him peace, and Fatima asked permission. Explanation: First: We know that the Qur’an explains some of itself, and the Sunnah explains some of itself, and the Sunnah also explains the Qur’an, as the Messenger, may God bless him and grant him peace, used to do

The letter (fi) is what causes misunderstanding among Christians due to their linguistic weakness. Pharaoh said about the magicians in the verse (And I will surely crucify you on the trunks of palm trees. Surah Taha - Surah 20 - Verse 71). Naturally, no sane person would say that Pharaoh crucified the magicians inside the palm trees Rather, (fi) here means on the palm trees.

Second: The Quran says about women and men the word “clothing” (They are clothing for you and you are clothing for them) Surah Al-Baqarah - Surah 2 - Verse 187). This does not mean that a woman is a man’s pants or that a man is a woman’s dress as Christians understand it. Rather, the word “clothing” for Egyptians means something different than in other Arab countries. Naturally, the understanding of the verse is that just as clothing covers the body, a woman covers her husband from adultery and sins, and likewise a man covers his wife and protects

her chastity. The word “thawb” is taken from the word

“thaba” (a man returned after he left) .

You say “thaba” (a garment) and “thawban” (two garments), and “thawab”

(people) means they gathered and came. The word “thawab” (

water) means it gathered in the basin,

and “thawab” (someone turned back to God) means he repented and returned to Him

For this reason, “thawb” and “thawab” are taken from the same root word for a person returning to his cloak or bed after parting from it.

This is why the word “thawb” also means a bed, not just clothing. The bed is one of the things that a person returns to after leaving it, so it is also called “thawb.” The matter is not limited to clothing.

Source: (Mukhtar al-Sihah, and also “Silsan al-Arab” by Ibn al-Manzur al-Ifriqi) .

The other thing for us to understand the meaning of (in Aisha’s dress)

is to search for the story with all its ambiguities and circumstances in other hadiths in the discussion that took place between the Messenger and his wives, and here the intended meaning becomes clear to us

This is the eye of the mind and the conscience of the seeker of truth with knowledge of the Arabs’ use of words in situations to indicate a meaning in the mind of the interlocutor. Here is another hadith that Christians ignore because it exposes their ignorance

. The text of the hadith:

4253 - Yahya ibn Durust - a Basran - told us Hammad ibn Zayd, on the authority of Hisham ibn Urwah, on the authority of his father, on the authority of Aisha, who said: People were looking for their gifts on the day of Aisha. She said: So my companions gathered with Umm Salamah and said: O Umm Salamah, the people… They are keen on giving their gifts on the day of Aisha, and we want good as Aisha wants, so tell the Messenger of Allah, may Allah bless him and grant him peace, to order the people to give gifts to him wherever he is. Umm Salamah mentioned that, so he turned away from her, then he returned to her, and she repeated the words and said, O Messenger of Allah, my companions have mentioned that the people are keen on giving their gifts on the day of Aisha. So command the people to guide wherever you are. When it was the third time, she said that. He said, “O Umm Salamah, do not hurt me with regard to Aisha, for the revelation was not sent down to me while I was under the blanket of any woman among you other than her

Here it becomes clear that what is meant by the garment is the blanket, the cover or the veil, because all the wives of the Prophet had a veil, but the revelation did not come except in the house of Aisha, and this is due to her virtue and merits, may Allah be pleased with her , and the reason for that is:

1They interpreted this exception in the right of Lady Aisha and not the wives of the Prophet for two reasons: the first is that she was very cleaning and purifying her clothes and bedding. 2The second is that she is the daughter of Abu Bakr and her virtue is from the virtue of her father. The meaning of the hadith is that the mother of the believers Lady Aisha is the only one of the wives of the Prophet to whom revelation was sent down while he was sleeping next to her in bed, or in other words in her bed, but of course not in a position of intercourse. In the Arabic language, it is possible to express the part for the whole if we consider that clothes are attached to a person and touch his body, and likewise bedding and a blanket are indispensable for a person and a person always visits them to sleep and they are a cradle and a garment for his body. We think that the matter has now become clear to

Those who are finding the truth

Started a thread.