The Lie That Mother Aisha(A.S) Ordered the Killing of Uthman Bin Hunaif

” Umar ibn Shabbah narrated to us: Abu al-Hasan narrated to us on the authority of Abu Mikhnaf , on the authority of Yusuf ibn Yazid, on the authority of Sahl ibn Sa’d, who said: When they captured Uthman ibn Hunayf, they sent Aban ibn Uthman to Aisha to consult her about his matter. She said: Kill him. A woman said to her: I adjure you by God, O Mother of the Believers, regarding Uthman and his companions. To the Messenger of God, may God bless him and grant him peace! She said: “Bring back Aban.” So they brought him back. She said: “Imprison him and do not kill him.” He said: “If I had known that you were calling me for this, I would not have returned.” So Mujashi’ ibn Mas’ud said to them: “Beat him and pluck out the hair of his beard.” So they beat him forty lashes and plucked out the hair of his beard, head, eyebrows, and eyelashes, and they imprisoned him . (1)

First: The narration is not authentic:

I say that this narration is not authentic because its chain of transmission includes a lying narrator. Muslims do not accept in their religion anything except a hadith that meets the conditions for accepting a narration, in both its authentic and good categories. Five conditions

must apply to an authentic hadith, which are: 1Continuity of the chain of transmission. 2Justice of the narrators. 3Accuracy of the narrators. 4Absence of anomaly. 5Absence of defect. Imam Abu Amr ibn al-Salah said : { As for the authentic hadith: it is the hadith with a chain of transmission that is connected by the transmission of a just and accurate narrator from a just and accurate narrator to the end, and it is not anomalous or defective .} (2) The narration contradicts the second condition, which is the justice of the narrators. The defect in the narration: Abu Mikhnaf Lut ibn Yahya is a liar. Imam Shams al-Din al-Dhahabi said: {Lut ibn Yahya, Abu Mikhnaf, is a corrupt narrator of the hadiths, he is not trustworthy. Abu Hatim and others abandoned him. Al-Daraqutni said: Weak. Ibn Ma’in said: He is not trustworthy. He said once: He is nothing. Ibn Adi said: He is a devoted Shiite, the author of their news. He died in the year one hundred and fifty-seven. (3) Second: The investigators of Al-Tabari’s history weaken the narration:

I say: The investigators of the History of the Messengers and Kings of Imam al-Tabari have ruled that the narration is weak.

The investigators of al-Tabari’s History said:

“Its chain of transmission is corrupt, as it is from the path of the deceased Abu Mikhnaf, and it is not mentioned in an authentic narration that the owners of the Camel ordered the killing of the governor of Basra, Uthman ibn Hanif. The narration before this, which is the continuation of the narration (952), from the path of Shu’ayb from Saif, mentions that they plucked the hair from his face and that Aisha ordered his release (If they set him free, let him go wherever he wants and do not imprison him). Its chain of transmission is very weak, so both chains of transmission, as you see, cannot be used as evidence . The German orientalist (Brockelmann) relied on these different weak narrations in his book History of Islamic Peoples, and he said about the owners of the Camel that they killed the governor of Basra. Knowing that these two narrations, despite their weakness , do not mention that they killed him, but rather tortured him and then released him, and this is not authentic.” (4)

Third: Honoring the Companions is an obligation upon the Ummah:

I say that honoring the Companions of the Messenger of Allah, may Allah bless him and grant him peace, is a religious obligation upon this Ummah.

Imam Muslim narrated:

{On the authority of Abu Burdah, on the authority of his father, who said: We prayed Maghrib with the Messenger of Allah, may Allah bless him and grant him peace, then we said: Why don’t we sit so that we can pray Isha with him? He said: So we sat, and he came out to us and said: “Why have you been here?”} We said: O Messenger of Allah, we prayed Maghrib with you, then we said: We will sit until we pray Isha with you. He said: “You did well or you hit the mark.” He said: He raised his head to the sky, and he often raised his head to the sky, and he said: “The stars are a trust for the sky, so when the stars go, what is promised to the sky will come, and I am a trust for my companions.” { So when I go, my companions will get what they were promised . My companions are a trust for my nation. So when my companions go, my nation will get what they were promised.} (5) God is Great, God is Great! My companions are a trust for my nation, meaning security, safety, and protection for my nation. Does n’t this make us honor and respect them, as God Almighty has made them a source of security and safety for this nation? Fourth: The Prophet’s warning against delving into the companions and insulting them: The Prophet, may God bless him and grant him peace, warned us against delving into the honor of his companions, and forbade us from insulting them . Imam Al-Bukhari narrated: { On the authority of Abu Saeed Al-Khudri, may God be pleased with him, who said: The Prophet, may God bless him and grant him peace, said: Do not curse my companions, for if one of you were to spend gold equivalent to Mount Uhud, it would not reach the level of one of them, or even half of it

(6) So whoever obeys the command of his Prophet will succeed, and whoever turns away from him will have his efforts lost in this world and the hereafter . { So let those who oppose his command beware, lest some trial befall them or a painful punishment be inflicted upon them. }

} Surah An-Nur 63.

This is the testimony of Abdullah bin Masoud regarding the companions of our chosen Prophet, may God bless him and grant him peace.

Imam Ahmad narrated:

On the authority of Abdullah bin Masoud, who said: “Allah looked into the hearts of His servants and found the heart of Muhammad, may God bless him and grant him peace, to be the best of His servants’ hearts. So He chose him for Himself and sent him with His message. Then He looked into the hearts of the servants after the heart of Muhammad and found the hearts of his companions to be the best of His servants’ hearts . So He made them the ministers of His Prophet, fighting…” On his religion, so whatever the Muslims see as good, it is good with Allah, and whatever they see as bad, it is bad with Allah. (7)

Research references:

(1) History of the Messengers and Kings by Imam Muhammad ibn Jarir al-Tabari, Vol. 4, p. 468 , Dar al-Maarif edition - Cairo, ed. Muhammad Abu al-Fadl Ibrahim.

(2) Sciences of Hadith by Imam Abu Amr ibn al-Salah, p. 11 , Dar al-Fikr al-Mu’aser edition - Lebanon, Dar al-Fikr - Syria, ed. Nur al-Din Antar. (3) Mizan al-I’tidal fi Naqd al-Rijal by Imam Shams al-Din al-Dhahabi, Vol. 7, p. 88 , Dar al-Kutub al-Ilmiyyah edition - Beirut. (4) Da’if History of al-Tabari by the two sheikhs Muhammad Tahir al-Barzanji and Muhammad Subhi Hasan Hallaq, Vol. 8 , p. 662 , Dar ibn Katheer edition - Damascus. (5) Sahih Muslim ( 6) Sahih al-Bukhari by Imam Muhammad ibn Ismail al-Bukhari, p. 903 , hadith 3673 , Dar Ibn Kathir edition, Beirut. ( 7 ) Musnad Ahmad by Imam Ahmad ibn Hanbal, vol. 6 , p . 84 , Dar al