How to refute the Rafidah's claim: Aishah is not the mother of the Believers

[Ebn Hussein]

بسم الله و الحمد لله و الصلاة و السلام على رسول الله
اما بعد

In this thread, with the help and persmission of Allah,  I shall refute all doubts the Rafidah raise in their foolish and failed attempt to exclude 'Aishah, the Mother of the Believers, from her lofty status of (spiritual) motherhood. This thread will basically contain two parts:

- How to refute the Rafidah's claim from the Qur'an in regards to the title 'Mothers of the Believers'
- How to refute the Rafidah's claim from the Sunnah in regards to the title 'Mothers of the Believers'


1. How to refute the Rafidah's claim from the Qur'an in regards to the title 'Mothers of the Believers'

The Rafidah propagandists try very hard to waterdown a verse in the Qur'an that must feels to them like a dagger in their back (not on their skulls, exceptionally ...):

النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ

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

Imagine for a second if that verse would have been revealed for the mothers of their Imams! They would have written thousands of books, quoting the verse left, right and centre. In fact they have started whole TV shows where they champion fabricated and alien titles such as:

 أمهات المعصومين

('The Mothers of The Infallibles' !!!)



Here a book with a cover of homosexual looking 'Imams' and their mommies, distributed by the Ayatullat Al-Khoie (Al-Chainsmokey) publications again with the fabricated title 'The Mothers of the Infallibles':



Here the evil looking hooked nosed Rabbi Mohammad (father of the even more doomed looking Sadiq) Al-Shirazi's book, also titled 'The Mothers of The Infallibles':



Look how they brainwash their gullible followers with fabrications for which Allah has sent down no authority. Fabrications such as the (unknown) mother of the Mahdi and a bunch of other mothers who were never mentioned with any title in the Qur'an.

Back to verse 33:6 that like so many other verses destroys Shiism completely (hence they have to resort to lies and all sorts of acrobatic interpretations to distort the clear-cut/muhkam verses of the book of Allah)

This verse is very clear, muhkam (non-ambigious, clear-cut), the Ummah had never any difference of opinion in regards to this verse. This verse includes ALL wives of the Prophet (صل الله عليه وسلم) and their status is venerated. Now many of you know that the Rafidah are notorious for their weakness in Arabic (yes, even the so called Arab Rafidah who sit and learn with a bunch of Iranian Ayatullats who can't even recite a Fatiha properly after hitting the age of dinosaurs), this is why their evil 'scholars' and propagandists fool their laymen (who mostly know jack about Arabic) with the lie that this verse has actually nothing to do with respecting the wives of the Prophet (صل الله عليه وسلم), they claim it merely states that their relation to us is like the relation one has to his own mother in regards to marriage i.e. ones mother is mahram and hence marrying her is forbidden and in conclusion marrying any wives of the Prophet (صل الله عليه وسلم), is prohibited, and this is the only message of the verse.

They claim that this is all the verse is about. Of course (as usual) this is nothing but a lie, not just from a linguistic point of view (every Arab kid knows that mother/Umm has a special status in the language, hence Allah called Makkah UMM Al-Quraa' i.e. the MOTHER of all towns), but even from a Qur'anic context. Since the Rafidah are also very unfamiliar with the Qur'an and always commit blunders whenever they want to attack the Sahabah (like when they recite verses how 'Aishah and Hafsah were rebuked by Allah, yet forgetting that similar verses were sent down in regards to the Prophet himself were he was harshly rebuked!), there is no wonder that they commit blunders in regards to this verse as well, as there actually does exist a clear verse that solely deals with the topic of prohibition of marrying the Prophets (صل الله عليه وسلم) wives (after his demise). This is the verse:


يَا أَيُّهَا الَّذِينَ آَمَنُوا....وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمً

"O ye who believe! …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. Truly such a thing is in Allah's sight an enormity." (Quran 33:53)

I could actually stop here and by now you should know how to refute every Rafidi who comes up with the cheap Shubha (doubt) that the verse 33:6 'is merely about the prohibition of marrying the Prophets (صل الله عليه وسلم) wives'. Citing the correct verse above is enough to silence them and prove their ignorance in regards to the Qur'an. And in all fairness, although very very rare, there are some Shia scholars who had the decency and sincerety to actually admit and confirm that the famous verse 33:6 which is always (rightfully) cited by Sunnis is in fact a praise in and by itself, of course such reasonable and pro-Qur'an scholars are shunned by the more lunatic and extremists Rafidah such as the Shirazis-Yasser Al-Khabithis who regards such scholars as deviants and Sufis (the irony, calling others Sufis whilst walking over coal ...). Here some Shia Tafsirs proving my point (needless to say that Sunni Tafsirs state the same i.e. that the verse includes veneration of the status and not just prohibition of marriage):


Shia Tafsir (contemporary)


Tafsir Al-Mizan by Ayatullah Al-Tabatabai

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

'And His [Allah's] speech: "(... 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 honored and are not allowed to be taken as wives after Prophet(saw).

[Tafsir Al-Mizan, Surah Al-Ahzab, 1-8)

Shia Tafsir (classical)


As mentioned before, many extremist Rafidah will protest and reject Tabatabi claiming that he's deviant anyway, a Sufi ('Arifi) and what not. To their dissapointment, even their very classical Rafidah were not as ignorant as to claim that verse 33:6 contains nothing but the 'hurmah' (prohibition) of marrying the Prophet's wives. They too confirmed that it actually does contain praise and that the wives of the Prophet must be honoured (nonetheless, they still made Takfir on 'Aishah with a bunch of fabricated narrations such as that Ali divorced her i.e. she is no wife anymore!).

Tafsir Al-Safi



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 Al-Safi , Volume 4, p. 168]

However in this crazy Sabaite religion you can witness one of the strangest beliefs mankind might have ever witnessed. In the religion of the Rafidah somebody can divorce ones wife after ones demise! These fabrications and totally unislamic beliefs are happily embraced by the Rafidah:

Tafsir Noor Al-Thaqalayn




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 Al-Qaim (Mahdi) that he was asked about the right of divorce,  That the Messenger of Allah (صلى الله عليه وآله) left it at the discretion of Amir Al-Mu'mineen (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 honour of being the mothers of the faithful. Thus the Messenger of Allah (صلى الله عليه وآله) told Amir Al-Mu'mineen : O Abu Al-Hassan, 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 wife-hood and take away her status of motherhood of faithful.”

[Tafsir Nur Al-Thaqalayn, Vol. 5, p. 372]

^As you can see, despite the narration being a fabrication and opposed to Islamic beliefs, yet there is a truth in it that was put on the tongue of another fabrication i.e. the Shia hidden useless Mahdi, namely thath Allah gave an exalted status to the wives of the Prophet and gave them the honour of being the mothers of the faithful/believers. As you can see, classical Rafidah and some today know very well how right Sunnis are by quoting that verse in defense of all wives (including 'Aishah), hence their last resort is Takfir and exclusion of 'Aishah of being the Prophet's (صل الله عليه وسلم) wive in the first place. The dilemma for them is that the Prophet (صل الله عليه وسلم) - who according to them has the knowledge of the unseen in an absolute sense - never divorced 'Aishah, so they made up the belief that it was 'Ali who divorced her on his behalf.

The 12th Imam of Shias was right in saying that Allah gave an exalted status to the wives of the Prophet (peace be upon him) when he declared them the mothers of the believers. But he lied when he said that the status was taken away from 'Aishah, for the first Imam Ali said, as is mentioned in Nahj Al-Balagha after the battle of Jamal:

ولها بعد حرمتها الاولى والحساب على الله

'She has the same respect afterwards as she had earlier, and the accountability is on Allah to take.
[Nah Al-Balagha, p. 335]

There is no doubt that the wives of the Prophet (pbuh) will be his wives even in the Hereafter:

We read in Hadith a prayer of the Holy Prophet (pbuh) regarding his wives. It is stated:

قال رسول الله صلى الله عليه وسلم : سألت ربي عز وجل أن لا أزوج أحدا من أمتي ، ولا أتزوج إلا كان معي في الجنة فأعطاني

Allah's Messenger (pbuh) said: 'I asked Allah that I marry none of my people but she be with me in the Heaven and I was granted.' (Mustadrik Al-Hakim, Hadith 4650. Hakim termed it as Sahih)

And as they were to be the wives of the Prophet (pbuh) both here and hereafter so the wives of the Holy Prophet (pbuh) were not allowed to marry any other person. Following narration makes it absolutely clear:

قال رسول الله صلى الله عليه وسلم : المرأة لآخر أزواجها

Allah’s Messenger (pbuh) said: ‘[In the Paradise,] a woman will be with her last husband.’ (Tabaqaat Abu Shaikh p.270. Albani classified it as Sahih in Silsala Sahiha H. 1281)

قال حذيفة لامرأته إن أردت أن تكوني زوجتي في الجنة فلا تزوجي بعدي فإن المرأة لآخر أزواجها ، ولذلك حرم الله تعالى على أزواج رسول الله صلى الله عليه وسلم أن يتزوجن بعده

Huzaifa (Prophet's Companion) said to his wife, 'If you wish to be my wife in the Heaven do not marry anyone after me for a woman will be with last of his husbands and for this reason Allah forbade it for the wives of the Messenger (pbuh) to remarry after him.' (Mushkil Al-Athaar 2/147 Hadith 552)

CONCLUSION:

It is proven from the books of Sunnis and Shias that the verse of Holy Quran 33:6 does not merely deal with the prohibition of marrying the Prophets (صل الله عليه وسلم) wives after his demise. This is a unacademical and distorted claim championed by modern day Twelver Shia who go as far as to mock the (valid) Sunni understanding by asking questions such as:

'Are you Sunnis saying you could have seen 'Aishah without Hijab?'
'If she was your mother, does that mean that you could have lived with her in a house?'

These question are even more unacademical and childish, for Shia Tafsirs themselves state that 'mother of the believers'  is no biological relation, it is rather a spiritual relation. So 'Aishah, Maymunah, Khadijah were all non-Mahrams to all men, yet they were their mothers in a spiritual sense. We read in the Shia Tafsir:

Tafsir Namuneh/al-Amthal Fi Tafsir al-Qur'an (written by Ayatullat Naser Makarem Shirazi and other researchers)



در اينجا سؤ الى مطرح است و آن اينكه آيا تعبير ((ازواجه امهاتهم )): ((همسران پيامبر مادران مؤ منين محسوب مى شوند)) با چيزى كه در چند آيه قبل گذشت تضاد ندارد؟ زيرا در آنجا مى فرمايد: ((كسانى كه گاهى همسرانشان را بمنزله مادر خود قرار مى دهند، سخن باطلى مى گويند، مادر آنها فقط كسى است كه از او متولد شده اند)) با اين حال چگونه همسران پيامبر كه مسلمانان از آنان متولد نشده اند مادر محسوب مى شوند؟ در پاسخ اين سؤ ال بايد به اين نكته توجه كرد كه خطاب مادر به يك زن يا بايد از نظر جسمانى باشد يا روحانى ، اما از نظر جسمانى تنها در صورتى اين معنى واقعيت دارد كه انسان از او متولد شده باشد، و اين همان است كه در آيات پيشين آمده كه مادر جسمانى انسان تنها كسى است كه از او متولد شده است ، و اما پدر يا مادر روحانى كسى است كه يكنوع حق معنوى بر او داشته باشد، همچون پيامبر (صلى اللّه عليه و آله و سلّم ) كه پدر روحانى امت محسوب مى شود، و هم به خاطر او همسرانش احترام مادر را دارند.

'A question arises here that isn’t the explanation of the verse (and his wives are their mothers) against the verses mentioned before. Because there it is mentioned ‘Those who declare their wives as their mothers, and in fact they use false words, their mothers are only the ones who bore them.’ In this situation, how can the wives of the Prophet (peace be upon him) be considered the mothers of the believers. This point should be noted in answering the question at hand that addressing a woman as mother is either due to biological relation, or spiritual relation. This meaning could be only in the case of biological relation, and this is the same thing which is mentioned in the earlier verses, that a person’s biological mother is only the one who bore him. But the spiritual mother and father are those who have a kind of special right over them, as the Prophet (peace be upon him) is considered the spiritual father of the nation, and due to him, his wives hold the respect which a mother holds.

[Tafsir al-Amthal Fi Tafsir al-Qur'an/Tafsir Namuneh, Vol. 17, p. 180]

The matter of fact is that the verse proves the veneration of the status of the wives of the Prophet (peace be upon him). It is also proven from the authentic books of Shias that 'Aishah (may Allah be pleased with her) specifically held this status of respect even after the battle of Jamal, yet most Rafidah scholars - due to their hatred of Islam and due to the fact that they can't attack the Prophet's personality directly, so they try to attack him indirectly by accusing his wives and almost every single companions of his all sorts of crimes -deny the obvious veneration (takfrim/ta'dhim) that the verse contains for the the Mother of the Believers.

[Ebn Hussein]

How to refute the Rafidah's claim from the Sunnah in regards to the title 'Mothers of the Believers'

The Rafidah, in their desperate attempt and despite their claim of throwing everything against the wall if it's opposes the Qur'an (in reality they do exactly the opposite), use any narration whatsoever, no matter if weak or fabricated or opposed to more authentic narrations (and the Qur'an itself!) only in order to achieve their desired goal, which is to exclude 'Aishah from the lofty spiritual status of being the mothers of the believers (so that they can make takfir on her and abuse her). They normally cite the following narration(s) where 'Aishah herself apparently did not consider herself the spiritual mother of all Muslims. Ler me quote you from a shia chat topic where one of these desperate fools tried to refute his master Shaikh Othman Al-Khamis:

Now, to elaborate the 'Mother of the Believer notion further, the wives of the Prophet (s) are not the Mother of the Believer for the whole Ummah, they have the mother title just for men, not women.

This position can be corroborated by the testimony of Ayesha (ra) herself who unequivocally stated that she was the mother of the Muslim men not of Muslim women, that perfectly concurs with the notion that those women were made mothers of the ‘male’ believers so as to prohibit marriage, as stated earlier.

Imam Ibn Saad records in Tabaqat al-Kabir, Volume 8 page 65:

حدثنا هشام أبو الوليد الطيالسي حدثنا أبو عوانة عن فراس عن عامر عن مسروق أن امرأة قالت لعائشة يا أمة فقالت لست بأمك أنا أم رجالكم

Masrooq said: ‘A woman said to Ayesha: ‘Oh mother’. She replied: ‘I’m not your mother, I’m the mother of your men’.
Or even here:

فقد صح هذا عن عائشة –رضي الله عنها – من طريق مسروق

I say: may Allah be pleased with you! This is a Sahih (tradition) from Ayesha may Allah be pleased with, narrated by Masrooq.
Tanbeeh al-Hajeb, Volume 2 page 425

A break down how to refute the Rafidah:

1. Refer to post number one, i.e. the ultimate Hujjah (over ever shadh/abnomal) hadith, let alone riwayah (tradition by others than the Prophet) is the Qur'an, the Qur'an does NOT differentiate, it calls the wives of the Prophet the mother of the believers, men and women included, nobody is excluded. If Shias were truthful followers of the Qur'an, they would never go for some historical narration that (from the apparent) opposes the Qur'an. Shows how much they care for the Qur'an

2. The Rafidah are being selective, if they were truthful they would present other narrations from 'Aisha where she affirmed of being the mother of all believers.

3. There are many other narrations where 'Aishah was addressed as 'mother' by other females and she did not rebuke them for that, thus the narration Shias love to quote (where 'Aishah says she is the mother of the men only) needs to be put next to all other narrations to come to a fair conclusion far from bias and intelectual dishonesty.

4. Yes, the narration cited by the Rafidah is authentic (although I've seen discussions about its apparent weakness) according to big scholars, including modern day ones such as Shaikh Abu Ishaq Al-Huwaini. Most Sunnis don't reject the narration, however, intelectual honesty pushes us to be non biased (unlike the Rafidah), this includes to accept narrations that (from the apparent) are opposed to Sunni beliefs (such as the one quoted by Shias). It also includes to be truthful and honest in ones research and conclusion and in this case to gather ALL narrations in regards to 'Aisha's own statements about her lofty status of being the mother of the believers. This is certainly something the Rafidah in their selective picking of narrations don't do.

5. The belief that the mother of the believers only includes males and not females is a minority opinion, the most authentic and favoured opinion by most Sunni scholars - including the very ones Shia websites deceptively quote - is that the title includes male and female believers, this is supported by the Qur'an itself, its context and many narrations where male and female Sahabah all addressed 'Aishah with 'mother of the believers' without her rebuking them.


Here the evidence that prove that 'Aishah - in accordance with the Qur'an - considered herself the mother of all believers, men and women included:

1.) Shaikh Abu Ishaq Al-Huwaini's tahqiq/research (whom the Rafidah often quote by omitting the parts that refutes them!) :


ذكر القرطبي في "تفسيره" 14 / 123 عند تفسير قوله تعالى وأزواجه أمهاتهم [الأحزاب : 6] قال : "واختلف الناس : هل هن أمهات الرجال والنساء ، أم أمهات الرجال خاصة ؟ على قولين : فروى الشعبي ، عن مسروق ، عن عائشة –رضي الله عنها- أن امرأة قالت لها : يا أمة ! فقالت لها : لست لك بأم ، إنما أنا أم رجالكم ." ثم رجح القرطبي العموم وأنها أم الرجال والنساء معا ثم قال :
"وهذا كله يوهن ما رواه مسروق إن صح من جهة الترجيح ، وإن لم يصح، فيسقط الاستدلال به في التخصيص." ا.ه

'Al-Qurtubi mentions in his Tafsir (123/14) regarding His (Allah's) speech (... and his wives are their mothers ... 33:6): 'The people differed in regards to that. Are they mothers of men and women alike or mothers of men only/in particular? This is based on the following narration on the authority of Shu'bi, on Masruq, on 'Aishah (may Allah be pleased with her): "A woman said to 'Aisha: ‘O mother’. She replied: ‘I’m not your mother, I’m the mother of your men’.

(Shaikh Abu Ishaq says:) 'Al-Qurtubi refers back to the generality (of the verse) and states that she ('Aisha) is the wife of the men and women. He then says: "And all of that weakens what Masruq narrated, this if it is authentic, and if it is not authentic then the argument for takhsis (that the verse addresses men only) is invalid.

قلت -الحويني - : : رضي الله عنك !
فقد صح هذا عن عائشة –رضي الله عنها – من طريق مسروق بن الأجدع عنها

I - Al-Huwaini - say: may Allah be pleased with you (Al-Qurtubi)! This is a Sahih (tradition) from 'Aisha, may Allah be pleased with, narrated by Masrooq Ibn Al-Ajda' [he then goes on quoting other sources where the narration mentioned by Qurtubi above can be found, some authentic, some weak]

[note: On various Rafidi website they cut what comes next, since the complete text of Shaikh Al-Huwaini actually refutes the Rafidah]

فأخرج ابن سعد – كما في "الدر المنثور" (5 / 183) – عنها أنها قالت : "أنا أم الرجال منكم والنساء

(Al-Huwaini): '[...] know that it was the Madhab of 'Aishah (that the verse includes all male and female believers).
"Ibn Sa'd narrated in "Al-Durar Al-Manthoor" (183 / 5) that 'Aaisha said, "I am the mother of the men and women among you.

"قلت : وهو الصحيح الذي تدل عليه الآية
، فقد قال الله تعالى (النبي أولى بالمؤمنين من أنفسهم وأزواجه أمهاتهم) فلفظة "المؤمنين" تشمل الرجال والنساء قطعا ، فقوله (وأزواجه) جمع عائد على (المؤمنين) قال الحافظ في "الفتح" (1 / 18) : "وهو الراجح"

I (Al-Huwaini) say: This is Sahih and in line with the verse: "The Prophet is closer to the believers than their selves, and his wives are their mothers". The term "Al-Mu'minin/THE BELIEVERS" includes all men and women, for His (SWT) saying ("Azwahujuh/HIS WIVES") is plural and includes all (believers). Al-Hafidh Ibn Hajar also said in "Al-Fath" (18 / 1): And this is the most sound opinion."

وكذلك رجحه القرطبي وعامة المفسرين

(Al-Huwaini:)'And this was also the opinion of Al-Qurtubi and the vast majority of Mufassirs [...]

[Tanbih Al-Hajeb, Volume 2 page 425]
'

As you can see, the Rafidah lie even upon those who are still alive (like Shaikh Al-Huwaini) by cutting and pasting parts of his tahqiq (research), effectively distorting his words and giving a false impression to their readers. The matter of fact is, Al-Huwaini (like the vast majority of Sunni scholars, argued (with other, plenty Sahih narrations) that 'Aishah is the mother of all believers, males and females alike.


2.) Some more evidence:

Imam Al-Asbahani (Al-Isfahani) writes in “Al-Hujjah” (as cited by Al-Huwaini):

أخبرنا أبو المظفر السمعاني ، حدثنا أبو الحسن البزاز ، حدثنا عيسى بن علي الوزير قال :قرئ على يحيى بن صاعد ، حدثكم يوسف بن موسى القطان ، حدثنا أبو معاوية ، حدثنا هشام عن أبيه عن عائشة رضى الله عنها أنها ذكرت عند رجل فسبها ، فقيل له : أليست أمك ؟ قال : ما هي بأم فبلغها ذلك فقالت : صدق إنما أنا أم المؤمنين ، وأما الكافرين فلست لهم بأم

[ ... ] Hisham narrated on the authority of his father, that Aishah was mentioned in the presence of a man and he reviled her, upon which it was said to him:“Is she then not your mother?” He said: “She is not my mother!!”When news of this incident reached Aishah, she said:“He has spoken the truth! Indeed, I’m the mother of believers and not the mother of disbelievers”.

["Al-Hujjah fi Bayaan Al-Mahajjah", 2/402]



Here is an authentic and long narration (I only quote the relevant part) where a woman approaches 'Aaisha and addresses her with "O MOTHER OF THE BLIEVERS" ('Aaisha accepts the addressing without rebuking her ...):

- دخلت امرأة على عائشة قد شلت يدها فقالت : يا أم المؤمنين ، بت البارحة صحيحة اليد فأصبحت شلاء ! قالت عائشة   

الراوي: - المحدث: ابن رجب - المصدر: يتبع الميت ثلاث - الصفحة أو الرقم: 2/429خلاصة حكم المحدث: إسناده حسن

and another one:

دخلت علي بريرة وهي مكاتبة ، فقالت يا أم المؤمنين اشتريني

.الراوي: عائشة المحدث: البخاري - المصدر: صحيح البخاري - الصفحة أو الرقم: 2726خلاصة حكم المحدث: صحيح

You can also check the following link (in Arabic): http://www.dorar.net/enc/hadith?skeys=%D8%A7%D9%85%20%D8%A7%D9%84%D9%85%D8%A4%D9%85%D9%86%D9%8A%D9%86

... to read how numerous Sahabah and Tabi'in used to address'Aishah, Hafsah, Umm Salamah etc. by the title of the Qur'an i.e. UMM AL-MU'MINEEN. females and males alike.

[al-kulayni]

Assalamu aleykoum

Ebn Hussein si back, jazak Llahu kheyr

[Ebn Hussein]

Assalamu aleykoum

Ebn Hussein si back, jazak Llahu kheyr

Hayyaakallah, khuya.

Some additional references to completely destroy the widespread Shia lie (there are tons of Arabic pages championing the lie that 'Aisha refused to be called 'Umm Al-Mu'minin based on one or two incidents, ignoring all other evidences. Typical for selective Rafidis when they quote 'Sunni sources'):

A group of WOMEN came to 'Aishah to ask her some questions, they (females) addressed her (like everybody else) with 'mother of the believers'. For those who know Arabic: Note how she (in accordance with the Arabic language where Aal can mean family and followers) refered to herself as AAL Muhammad.

حدثتني تميمةُ بنتُ سلمةَ : أنها أتتْ عائشةَ في نسوةٍ من الكوفةِ فقلنا : يا أمّ المؤمنينَ ، نسأَلكَ عن مواقيتِ الصلواتِ . قالت : اجلسنَ . فجلسنا ، فلما كانتِ الساعةُ التي يدعونها نصفَ النهارِ قامتْ فصلتْ بنا - وهي قائمةُ وسطَنَا - فلما انصرفَتْ قلتُ لها : يا أمّ المؤمنينَ ، إنا ندعو هذهِ في بلادِنَا نصفَ النهارِ . قالت : هذهِ صلاتنا آل محمدٍ صلى الله عليه وسلم ، ثم جلسنا ، فلما كانتِ الساعةُ التي تدعونها بين الصلاتينِ صلتْ بنا العصرَ ، فقلنا لها : إنا نَدْعو هذهِ في بلادنا بين الصَلاتَينِ . قالت : هذه صلاتنا آل محمد ، إنا آل محمدٍ لا نُصلّي الصفراءَ . قالت : ثم جلسنا فلو كان غيرُ عائشةَ لظننّا أنها قد صلّتِ المغرِبَ قبل أن تَجِبَ ، ولكن قد عرفْتُ أن عائشةَ لا تُصَلّي إلا عندَ الوقتِ حين وجَبَتْ ، وجهرت بالقراءةِ في المغرِبِ واستأذنَ عليها نِسْوَةٌ من أهلِ الشامِ فقالت : لا تأذنِي لهنّ صواحبَ الحمّاماتِ .
الراوي : عائشة أم المؤمنين | المحدث : الذهبي | المصدر : المهذب

And there are many hadith that prove that 'Aishah (and all other wives) were known as 'the mother of the believers', this is how they were addressed by female and male BELIEVERS. Here some more hadith were women address 'Aishah with either mother or mother of the believers, I quote the relevant parts:

دخلتِ امرأةٌ على عائشةَ قد شُلَّت يدُها فقالت : يا أمَّ المؤمنين ، بِتُّ البارحةَ صحيحةُ اليدِ فأصبحْتُ شَلَّاءَ !

الراوي : - | المحدث : ابن رجب | المصدر : يتبع الميت ثلاث

Umm Salamah being addressed with Umm Al-Mu'minin:

حدَّثني أبو عِمرانَ: أنَّه حجَّ مع مواليه قال: فأتَيْتُ أمَّ سلَمةَ فقُلْتُ: يا أمَّ المؤمنينَ إنِّي لم أحُجَّ قطُّ فبأيِّهما أبدَأُ بالحجِّ أم بالعمرةِ ؟ فقالت: إنْ شِئْتَ فاعتمِرْ قبْلَ أنْ تحُجَّ وإنْ شِئْتَ بعدَ أنْ تحُجَّ فذهَبْتُ إلى صفيَّةَ فقالت لي مِثْلَ ذلك فرجَعْتُ إلى أمِّ سلَمةَ فأخبَرْتُها بقولِ صفيَّةَ فقالت أمُّ سلَمةَ: سمِعْتُ رسولَ اللهِ صلَّى اللهُ عليه وسلَّم يقولُ: ( يا آلَ محمَّدٍ مَن حجَّ منكم فليُهِلَّ بعمرةٍ في حجٍّ )
الراوي : أم سلمة | المحدث : ابن حبان | المصدر : صحيح ابن حبان

[Hadrami]

Here a book with a cover of homosexual looking 'Imams' and their mommies, distributed by the Ayatullat Al-Khoie (Al-Chainsmokey) publications again with the fabricated title 'The Mothers of the Infallibles':



Here the evil looking hooked nosed Rabbi Mohammad (father of the even more doomed looking Sadiq) Al-Shirazi's book, also titled 'The Mothers of The Infallibles':

Considering how they view Aisha RA, how many of the imam's moms or wives were evil women?

[Abu Z.]

Same view also present in the following Shi'i Tafsir:

/ صفحة 277 /
وقوله: (وأزواجه أمهاتهم) جعل تشريعي أي انهن منهم بمنزلة أمهاتهم في وجوب تعظيمهن وحرمة نكاحهن بعد النبي (صلى الله عليه وآله وسلم)

{Majmu al Bayaan, Tabrasi, volume 1, p.17}

[Hani]

There is Tawatur when it comes to men and women addressing the wives of the Prophet (saw) as "Mothers of believers" as well as venerating and respecting them to honor their relation to the Prophet (saw).

^ Anything other than this is Majoosi nonsense from later day Qummies.

[Al Nafsi-Zakiyya]

Assalamu'alaykum Brother Ebn Hussein, are you Iranian?

[Ebn Hussein]

Yes, Iranian and ethnic Persian. But that doesn't matter.

[Al Nafsi-Zakiyya]

I was just curious bro. I have much love for the contemporary sunni Iranians and even more for those in the past. Great scholars who have shaped and influenced Islam more than any other group. Ahlusunnah owe a lot to the sunni Persians and words cannot do justice to them.