Incident Where Aisha (rta) Asked Bride-to-be To Seek Refuge From The Prophet SWS
It must be kept in mind that these are historical narrations ( akhbar-i-ahad ) which are reports of people and hence there is no way for us to declare such a narration as completely authentic. If such narrations relate to religious matters or are attributed to Prophet Muhammad (SWS) ( Most commonly known as Hadith ) then we have certain principles which are very thorough and rigorous to achieve reasonable sense of credibility ( Please see : Discussion 56230 ). For historical narrations other than hadith narrations , other tools are deployed to identify whether such narrations could be credible or not, like considering the nature of information within holistic framework of history of that particular time. However, when historical narrations bring into question character of a person or accuse character of a person then those historical narrations will not be portrayed as reliable or credible unless thorough investigation is done on the matter, including the chain of narrators as well. ( Please see : Discussion 80545 • Reply 80658 ). As for the narration under discussion, we do not find the details mentioned regarding Aisha (rta) in primary books of Hadith. In these books, the incident has been mentioned in very simple terms without any reference to the alleged conspiracy plotted by Aisha (rta) as posted in the question above. Please see : https://sunnah.com/bukhari:5254 https://sunnah.com/bukhari:5255 https://sunnah.com/bukhari:5256 https://sunnah.com/bukhari:5637 https://sunnah.com/muslim:2007 However, it is the history books in which we find such details regarding the alleged conspiracy plotted by Aisha (rta): Who was this woman Jauniyya : While a lot of confusion exists across reports mentioning her, it is generally agreeable that she was al-Umaima Asma bint-e-Numan al-Jawniyya from the tribe of Kindah . Whereas Sahih Bukhari’s report mentioned above name her Umaima bint-e-Numan bin Sharahil. Ibn-e-Ishaq and others positively name her as Asma. Al-Kalabi gives her complete name as Asma bint-e-Numan bin Sharahil bin al-Aswad bin al-Jawn al-Kindiyya. Some have named her Asma bint-e-Kab which might be due to one of her ancestors by the name of Kab. Ibn Hajar Asqlani reconciles the reports by suggesting that her name was Asma but she had the sur name Umaima. We can, therefore, call her al-Umaima Asma bint-e-Numan al-Jawniyya al-Kindiyya. Reports suggest that She was divorced before consummation of the marriage as she sought refuge from the Prophet (sws) when he first approached her after Abu Usaid al-Saidi brought her to him ( as mentioned in narrations of Bukhari above ). Another report says she was divorced due to leprosy [1] . Ibn-e-Saad gives us a detailed report about background and details of her relation and interaction with the Prophet (SWS): قدم النعمان بن أبي الجون الكندي… فقدم على رسول الله – صلى الله عليه وسلم – مسلما فقال: يا رسول الله ألا أزوجك أجمل أيم في العرب كانت تحت ابن عم لها فتوفي عنها فتأيمت وقد رغبت فيك وحطت إليك. فتزوجها رسول الله – صلى الله عليه وسلم – على اثنتي عشرة أوقية ونش. فقال: يا رسول الله لا تقصر بها في المهر. [فقال رسول الله: ما أصدقت أحدا من نسائي فوق هذا ولا أصدق أحدا من بناتي فوق هذا] . فقال نعمان: ففيك الأسى. قال: فابعث يا رسول الله إلى أهلك من يحملهم إليك فأنا خارج مع رسولك فمرسل أهلك معه. فبعث رسول الله معه أبا أسيد الساعدي … “ Numan bin Abi Jaun al-Kindi having embraced Islam came to the Messenger of Allah (sws) and said; ‘Shall I not marry you to the most beautiful widow in Arabia? She was married to the son of his uncle who has now died. She is widowed, is inclined towards you and wants to marry you.’ So, the Messenger of Allah, may Allah bless him, married her giving five hundred dirhams of dower. He (Numan) said, ‘Please do not reduce her dower.’ The Messenger of Allah replied, ‘I haven’t set up dower of any of my wives or daughters more than this.’ Numan said, ‘In your example is a good model’. He (further) said, ‘O Messenger of Allah send to me one who brings to you your wife, I will accompany him and send back your wife with him.’ So the Messenger of Allah sent Abu Usaid al-Sadi with him . [Ibn-e-Sad, al-Tabaqat ul-Kubra, (First Edition, Beirut: Dar al-Kutub al-ilmiyya) Vol.8, 113-114] This shows that she was inclined towards this marriage and this marriage was finalized with her own consent. Why did Jauniyya seek refuge from the Prophet (SWS) : There is no one clear answer to this point and many contradictory reports are available in this regard: ودخل عليها داخل من النساء فدأين لها لما بلغهن من جمالها وكانت من أجمل النساء. فقالت: إنك من الملوك فإن كنت تريدين أن تحظي عند رسول الله – صلى الله عليه وسلم – فإذا جاءك فاستعيذي منه فإنك تحظين عنده ويرغب فيك. She was the most beautiful amongst women, so when the women (of Medina) learnt of her beauty they came to her. One of them said to her, ‘You are a queen, if you wish to be closer to the Messenger of Allah (ﷺ) then say to him when he comes to you, ‘I seek refuge from you’, (this way) you will become adorable to him and he will be much inclined to you’ [2] . Through chain of narration from Muhammad bin Omar from Muhammad bin Yaqoub bin Ataba from Abd al-Wahid bin Abi Awn al-Dawsi . According to Majority opinion of scholars of Jarah-wa-Tadeel , Muhammad bin Omar (Al-Waqdi) is a weak narrator, abandoned for Hadith purposes and is also accused of fabrication and lying . Another report says : الجونية استعاذت من رسول الله – صلى الله عليه وسلم – وقيل لها هو أحظى لك عنده. ولم تستعذ منه امرأة غيرها وإنما خدعت لما رؤي من جمالها وهيئتها. ولقد ذكر لرسول الله من حملها على ما قالت لرسول الله [فقال رسول الله: إنهن صواحب يوسف وكيدهن عظيم] Jauniyya sought refuge from the Messenger of Allah (ﷺ) for she was told this word will make her adorable to the Prophet. No one other woman sought refuge from him. This was a deception to her because of her beauty. When those who made her to say this were mentioned to the Messenger of Allah he said, ‘They are like the women around Yusuf and their treachery is great’ [3] . Through chain of narration from Muhammad bin Omar from Abdullah Bin Jaafar from Amr Bin Saleh from Saeed Bin Abdul Rahman Bin Ibz . According to Majority opinion of scholars of Jarah-wa-Tadeel , Muhammad bin Omar (Al-Waqdi) is a weak narrator, abandoned for Hadith purposes and is also accused of fabrication and lying. And Amr Bin Saleh is Majhul ( unknown narrator ) . Another report says : َ خْبَرَنَا هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ، عَنْ أَبِيهِ، عَنْ أَبِي صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: تَزَوَّجَ رَسُولُ اللَّهِ K أَسْمَاءَ بِنْتَ النُّعْمَانِ وَكَانَتْ مِنْ أَجْمَلِ أَهْلِ زَمَانِهَا، وَأَشَبِّهِ، قَالَ: فَلَمَّا جَعَلَ رَسُولُ اللَّهِ يَتَزَوَّجُ الْغَرَائِبَ، قَالَتْ عَائِشَةُ: قَدْ وَضَعَ يَدَهُ فِي الْغَرَائِبِ يُوشِكْنَ أَنْ يَصْرِفْنَ وَجْهَهُ عَنَّا، وَكَانَ خَطَبَهَا حِينَ وَفَدَتْ كِنْدَةَ عَلَيْهِ إِلَى أَبِيهَا، فَلَمَّا رَآهَا نِسَاءُ النَّبِيِّ K حَسَدْنَهَا، فَقُلْنَ لَهَا: إِنْ أَرَدْتِ أَنْ تَحْظَيْ عِنْدَهُ فَتَعَوَّذِي بِاللَّهِ مِنْهُ إِذَا دَخَلَ عَلَيْكِ، فَلَمَّا دَخَلَ وَأَلْقَى السِّتْرَ مَدَّ يَدَهُ إِلَيْهَا، فَقَالَتْ: أَعُوذُ بِاللَّهِ مِنْكَ، فَقَالَ: ” أَمِنَ عَائِذُ اللَّهِ ! الْحَقِي بِأَهْلِكِ “ Hisham ibn Muhammad ibn as-Saib told us, from his father , from Abu Saalih , from Ibn Abbas , who said: The Messenger of Allah (blessings and peace of Allah be upon him) married Asma bint an-Numan, who was one of the most beautiful and youthful-looking people of her time. When the Messenger of Allah began to marry women from different tribes, Aisha said: He has started to choose wives from other tribes, and soon they will make him lose interest in us. He asked her father for her hand in marriage when the delegation of Kindah came to him. When the wives of the Prophet (blessings and peace of Allah be upon him) saw her, they felt jealous of her and said to her: If you want to endear yourself to him, then seek refuge with Allah from him when he enters upon you. When he entered and let the curtain drop, he reached out to her and she said: I seek refuge with Allah from you. He said: “The one who seeks refuge with Allah will be granted safety; go back to your family [4] .” According to Majority opinion of scholars of Jarah-wa-Tadeel , Hisham ibn Muhammad ibn as-Saib is a Shia narrator and is accused of lying. His father, from whom he narrated, is also a Shia narrator and accused of lying. Another narrator Abu Saalih is a weak narrator ( Daif-ul-Hadith ) . Another report says : أَخْبَرَنَا هِشَامُ بْنُ مُحَمَّدٍ، حَدَّثَنِي ابْنُ الْغَسِيلِ، عَنْ حَمْزَةَ بْنِ أَبِي أُسَيْدٍ السَّاعِدِيِّ، عَنْ أَبِيهِ، وَكَانَ بَدْرِيًّا، قَالَ: تَزَوَّجَ رَسُولُ اللَّهِ أَسْمَاءَ بِنْتَ النُّعْمَانِ الْجُونِيَّةَ، فَأَرْسَلَنِي فَجِئْتُ بِهَا، فَقَالَتْ حَفْصَةُ لِعَائِشَةَ، أَوْ عَائِشَةُ لِحَفْصَةَ: اخْضِبِيهَا أَنْتِ وَأَنَا أُمَشِّطُهَا، فَفَعَلْنَ، ثُمَّ قَالَتْ لَهَا إِحْدَاهُمَا: إِنَّ النَّبِيَّ يُعْجِبُهُ مِنَ الْمَرْأَةِ إِذَا دَخَلَتْ عَلَيْهِ أَنْ تَقُولَ: أَعُوذُ بِاللَّهِ مِنْكَ، فَلَمَّا دَخَلَتْ عَلَيْهِ وَأَغْلَقَ الْبَابَ وَأَرْخَى السِّتْرَ مَدَّ يَدَهُ إِلَيْهَا، فَقَالَتْ: أَعُوذُ بِاللَّهِ مِنْكَ، فَتَالَ بِكُمِّهِ عَلَى وَجْهِهِ فَاسْتَتَرَ بِهِ، وَقَالَ: ” عُذْتِ مُعَاذًا “، ثَلاثَ مَرَّاتٍ. قَالَ أَبُو أُسَيْدٍ: ثُمَّ خَرَجَ عَلَيَّ، فَقَالَ: ” يَا أَبَا أُسَيْدٍ، أَلْحِقْهَا بِأَهْلِهَا وَمَتِّعْهَا بِرَازِقِيَّتَيْنِ، يَعْنِي كِرْبَاسَتَيْنِ “، فَكَانَتْ تَقُولُ: دَعُونِي الشَّقِيَّةَ Hishaam ibn Muhammad told us: Ibn al-Ghaseel told me, from Hamzah ibn Abi Usayd as-Saaidi, from his father – who had been present at Badr – who said: The Messenger of Allah (blessings and peace of Allah be upon him) married Asma bint an-Numan al-Jawniyyah; he sent me and I brought her. Hafsah said to Aisha, or Aisha said to Hafsah: Dye her hair, and I will comb it. So, they did that, then one of them said to her: The Prophet (SWS) likes it when he enters upon a woman for her to say, I seek refuge with Allah from you. So, when she was brought in to him, and he closed the door and let the curtain drop, he reached out towards her and she said: I seek refuge with Allah from you. He put his sleeve on his face and he covered himself with it, and said: “You are protected from me”, three times. Abu Usayd said: Then he came out to me and said: O Abu Usayd, take her to her family and give her two garments of white linen. And she used to say: I am most unfortunate [5] . According to Majority opinion of scholars of Jarah-wa-Tadeel , Hisham ibn Muhammad ibn as-Saib is a Shia narrator and is accused of lying . There is, however, one report that helps understand Jauniyya’s behaviour. أَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ، عَنْ عَبْدِ الْوَاحِدِ بْنِ أبي عَوْنٍ، عَنِ ابْنِ مَنَّاحٍ، قَالَ: ” اسْتَعَاذَتْ مِنْ رَسُولِ اللَّهِ وَكَانَتْ قَدْ دُلِهَتْ وَذَهَبَ عَقْلُهَا، وَتَقُولُ إِذَا اسْتَأْذَنَتْ عَلَى أَزْوَاجِ النَّبِيِّ: أَنَا الشَّقِيَّةُ، وَتَقُولُ: إِنَّمَا خُدِعْتُ “ Muhammad bin Omar told us, we were told by Abdullah bin Jaafar , on the authority of Abd al-Wahid bin Abi Awn , on the authority of Ibn Manah, he said:: She uttered the formula ‘I seek God’s protection’ (audhu bi-Allah) against the Prophet, for she had been dumbfounded and had lost her mind. And whenever she used to visit the wives of the Prophet (sws) (ummahat-ul-momineen), she used to say “I am unfortunate and I have been deceived . [6] ” According to Majority opinion of scholars of Jarah-wa-Tadeel , Muhammad bin Omar (Al-Waqdi) is a weak narrator, abandoned for Hadith purposes and is also accused of fabrication and lying . Conclusion : If we try to form a holistic conclusion in this regard, then it would be plausible to say that some women of Medina might have messed with her head and she came under pressure, uttered the words which gave prophet Muhammad (sws) an impression that she was never been willing for this marriage right from the start and there was some misunderstanding in arrangement of this marriage. Hence, He (sws) decided to send her back with utmost care and respect. Even the fact that when this deception was mentioned in front of Prophet Muhammad (Sws), his response does not indicate any implication on the part of wives of the Prophet (sws); had they been involved in deception, the response of Prophet (sws) would be severe with some action. But the response we get from history seems generic in nature, applicable to other women in general. It can also be seen that she used to visit the wives of the Prophet (sws) despite this alleged deception by them, which does make sense and actually point to this fact that this idea was ingrained in her mind by some other women of medina regarding whom she used to vent in front of the wives of the Prophet (sws). The narrations accusing characters of Ummahat-ul-Momimeen cannot be accepted because such narrations are reported by narrators who are known for their lies and fabrication. Hence no narration from such narrators would be acceptable which brings any religious association of Muslims into Question. Any other historical narration from such narrators may be accepted if it does not bring into question the character of any person in specific and also fits into holistic framework of history. It must also be pointed out that in the passage from the book quoted in the question, the phrase uttered by Jauniyya’s does not annul a marriage at all. Rather, it was Prophet (sws) who annulled the marriage after assessing the whole situation. It is also not true that she was “bundled unceremoniously”, rather she was given a generous parting gift and treated with the utmost respect. _____ [1] . Ibn Hisham, Sirah al-Nawabiyya, (Second Edition, Cairo, Mustafa Babi, 1955) Vol.2, 647 [2] . Ibn-e-Sad, al-Tabaqat ul-Kubra, (First Edition, Beirut: Dar al-Kutub al-ilmiyya) Vol.8, 113,114 [3] . Ibn-e-Sad, al-Tabaqat ul-Kubra, (First Edition, Beirut: Dar al-Kutub al-ilmiyya) Vol.8, 114 [4] . Ibn-e-Sad, al-Tabaqat ul-Kubra, (First Edition, Beirut: Dar al-Kutub al-ilmiyya) Vol.8, 115 [5] . ibid [6] . Ibn-e-Sad, al-Tabaqat ul-Kubra, (First Edition, Beirut: Dar al-Kutub al-ilmiyya) Vol.8, 112. It must be pointed out that Ibn-e-Sad brought this report under the mention of another woman from Banu Kilab ( Kilabiya ) who is also reported to have said the same thing to the Prophet (SWS) on the wedding day. However, original report does not have name of the woman rather it identifies her as one who sought refuge ( without mentioning her name with the original report mentioned in the main text above ). Moreover, for multiple reasons it can be argued that Jauniyya and Kilabiya were in fact one and the same because there are a lot of doubts on the name of the woman from Banu Kilab. Ibn-e-Sad himself acknowledges this fact and writes on the same page: وقال بعضهم: لم تكن إلا كلابية واحدة واختلفوا في اسمها. وقال بعضهم: بل كن جميعا ولكل واحدة منهن قصة غير قصة صاحبتها وقد بينا ذلك وكتبنا كل ما سمعناه من ذلك Some scholars say: There was one Kalabiya but they differ on her name. And according to some: there are many women named Kalabiya and each of them has a separate story and we have written down the story of every one of them and have written down everything we heard in this regard .