7. 'Abd al-Rahman ibn 'Awf;

In the pre-Islamic period he was called 'Abd 'Amr then the Prophet has given him the name 'Abd al-Rahman. His origin is from Banu Zuhrah, and he is the cousin of Sa'd ibn Abi Waqqas.
He is one of the eminent Sahabah and first Muhajirun. He has attended all the incidents with the Prophet (S); and is one of the six men nominated by Unar ibn al-Khattab for post of caliphate. Rather he ('Umar) has made him the head of the Consultative Council, and the superior one all of them, when sayimg: Should you differ in anything, you have to be in the side where Abd al-Rahman ibn Awf is in''.
He is also considered by Ahl al-Sunnah wa al-Jama'ah as one of the ten augured with paradise.
He is well-known of being a big merchant in Quraysh, and has left as a legacy an immense fortune and abundant properties, that the historians estimated them to be: One

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thousand camels, one hundred horses, ten thousand goats and land that used to be sown over tweentyexosmoses. Moreover, when distributing his legacy, the share of each of his four wives has amounted to eighty-four thousand188
Abd al-Rahman is the brother in-law of 'Uthman ibn Affan, as he got married to Umm Kulthum bint Aqabah ibn Abi Ma'it, who was the sister of 'Uthman from his mother.
It has become explicit from history books, through played a great role in depriving 'Ali from caliphate, through the condition he has stipulated in applying the sunnah of the Two caliphs Abu Bakr and 'Umar, due to his pre-knowledge of 'Ali rejection to this shart, as their sunnah being contradictory to the Book of Allah the Prophetic sunnah .
This being a sufficient evidence for Abd al-Rahaman's fanaticism for the Pre-Islamic heresies, and ignorance fo the Muhammadan Sunnah, beside his active participation in the big conspiracy aimed at exterminating the Pure progeny (Itrah) and keeping the caliphate within the fold of Quraysh to rule as it wills.
It is reported by al-Bukhari in his Sahih, in kitab al-'ahkam, " bab how should people swear allegiance to the Imam ", that al-Musawwar said: My door was knocked at midnight by 'Abd al-Rahman till I got up, and he said: Are you sleeping, by God, I could never sleep tonight, go forth and summon al-Zubayr and Sa'd. After calling them he consulted them, and then called me saying; Invite 'Ali. When 'Ali came, he communed with him till the fading of night, where Ali departed him with a coveted object (matma'), and Abd al-Rahman was fearing something from 'Ali. Then he said: Call 'Uthman, and when he came, he cnveresed intimately (naja) with him till the break of dawn seperated them.
After leading morning prayer, and gathering of so many people near the minbar, he has summoned all the Muhajirun and Ansar, and all commanders who have attended that pilgrimage with 'Umar. On their gathering, he uttered the
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188. Al-Tabari, al-Mas'udi, Ibn Sa'd and Taha Husayn and others.
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shahadatayn and said: O 'Ali, I have examined all people and foud that they never prefer anyone to 'Utman, so do not allow a way against yourself. Then he addressed 'Uthman saying: I swear allegaince unto you on the Sunnah of Allah and His Messenger and the Two Caliphs after him. So 'Abd al-Rahman has sworn allegiance unto 'Uthman, then all people including the Muhajirun and Ansar, army commanders and Muslims have followed his suit.189
Every researcher understands from this narration reported by al-Bukhari, that the plot was hatched at night, and how smart was Abd al-Rahman ibn 'Awf, proving that 'Umar choice was not at random.
Contemplate in the saying of the narrator, al-Musawwir" I summoned 'Ali for him, when he came he communed with him. Then 'Ali departed him with a coveted object ('ala matma). This indicates that 'Abd al-Rahman has aroused 'Ali's eargerness for caliphate, for not quitting the false shura, entailing thus disunity among the Ummah onece more, after that division in the wake of swearing allegiance to Abu Bakr in al-Saqifah. This supposition is confirmed by al-Musawwar's saying: "'Abd al-Rahman was fearing something from 'Ali".
Therefore 'Abd al-Rahman has behaved as a deceiving equivocator, as he has assured 'Ali at night, congratulating him with the post of caliphate. But in the morning, with the presence of the army commanders, chiefs of tribes and heads of Quraysh, 'Abd al-Rahman has turned out to surprise 'Ali that people never prefer anyone to 'Uthman, and he has to accept, or otherwise allowing a way against himself (meaning that he will be killed when refusing the bay'ah for the person they have elected: 'Uthman ibn 'Affan).
This is indicated clearly when noticing the last paragraph of the narration, when 'Abd al-Rahman addresses his speech to 'Ali. What made him address 'Ali alone from among all the attendants, and why hasn't he said, for instance:
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189. Sahih al-Bukari, vol.vii, p.123.
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"O 'Ali, O Talhah and O Zubayr?
We come to know that it was a pre-planned scheme, and that they had been in agreement from the beginning to elect 'Uthman and remove 'Ali. We can say decisively that Ali's attaining to caliphate has scared them, since he would restore them to justice and equality, reviving the Prophet's Sunnah, and exterminating Ibn al-Khattab's heresy in the principle of preferability (mufadalah). We can remember in this respect 'Umar's reference to this fact and his warning against 'Ali's danger for them when he said: Should they acknowledge the bald man ('Ali) as a caliph, he would compel them to read the path", meaning by the path: the Prophetic Sunnah that was never liked by 'Umar and by Quraysh as a whole. Had they liked the Prophet's Sunnah, they would have elected 'Ali a ruler over them, who would prompt and restore them to it, as he being its deputy and guardian.
But as we said in the case of Talhah, al-Zubayr and Sa'd, they have sown thorn and reaped lossand regret.
Let us see the end of 'Abd al-Rahman ibn Awf. The historians mention that he has felt so regretful when observing 'Uthman contradict the Shaykhayn's sunnah, and assigning all posts and governorates to his relatives, giving them abundant fortunes. So he hasehhtered uponhin(Uthman), blaming him by saying: I have preferred you190 on the condition that you adopt the sirah (conduct) of Abu Bakr and 'Umar' but you have contradicted them and prefered your household, enabling them to dominate all the Muslims' affairs.
'Uthman said: 'Umar used to sever his relations while I do good to my relations for God's sake. 'Abd al-Rahman said: I swear by God I will never talk to you for ever. Then he deserted him till he died, and when 'Uthman visited him on his sickness, he turned his face away and never talked to him,191
Thus Allah --Subhanahu --has granted al-'Imam 'Ali's prayer in regard of 'Abd al-Rahman, as He has granted it concerning Talhah and al-Zubayr, who were killed in one day.
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190. His saying: I have prefered you, indicates his obstinacy in opinion, without consulting anyone, and without being elected by people, as they allege.
191. Ta'rikh Abi al-Fida', vol. i, p.166; Ansab al-'ashraf, by al-Baladhuri, vol. v, p. 57; al-'Iqd al-farid by Ibn 'Abd RAbbih al-Malik, vol. ii, p.261.
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In the book sharh al-Nahj, ibn Abi al-Hadid al-'Mu'tazali reports that 'Ali became enraged on the shura day, after realizing the plot hatched by Abd al-Rahman ibn Awf, and said to him: "By God, the only reason that prompted you to execute your plan is that you have desired from him that which is desired by your companion from his friend. May God seperate between you and 'itr mansham.192
What is meant by al-Imam Ali that, Abd al-Rahman wished for Uthman's succeeding him as desire by Abu Bakr for Umar. So Ali said him: Press out milk that you get half of it, and and support him today that he will recompense you tomorrow.
'Itr Manham, with which Ali cursed them, is a common proverb, thus: ''more ill-omened than 'itr manham'', indicating aversion and fighting.
God has granted al-'Imam's omvocation, a after page of few years Allah has created enmity and hatred between them, Abd al-Rahman has turned out to be an enemy for brother -in-law, deserting him till death, not allowing performance prayer on his bier (janazah).
We conclude also from this brief discussion, that 'Abd al-Rahman ibn 'Awf used to be one of the heads of Quraysh, who have done their best to obliterate the Prophetic Sunnah, and to substitute it with the heresies of the Two Caliphs
It becomes explicit also that al-'Imam 'Ali (A) used to be the only man sacrificing the caliphate with its merits, for the sake of preserving the Muhammadan Sunnah, brought by his brother and cousin Muhammad ibn 'Abd Allah (peace and benediction be upon him and his pure Progeny).
Undoubtedly, you have known the real character of Ahl al-Sunnah wa al-Jama'ah, and who are the true followers of the Sunnah, as every believer is gullible and kind, but he is never stung from the same hole twice.
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192. Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol.i, p.63.
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8. 'A'isha bint Abi Bakr (Umm al-Mu'minin):

She is the Prophet's wife and Umm al-Mu'minin (mother of believers). The Prophet (S) got married to her in the second or their year (Hijrah), and when he (S) died she was only eighteen years old according to the most famous narrations.
It is noteworthy that every woman, married by the Prophet (S), holds this tittle, as it is said:Umm al-Mu'minin Khadijah, Umm al-Muminin Hafsah and Umm al-Mu'minin Mariyyah...etc.
The reason for mentioning this fact lies in that I was surprised when talking to so many people, to see their being ignorant of the meaning of motherhood as a tittle for the Prophet's wives.
Since all the traditions of Ahl al-Sunnah are reported from 'A'ishah, and half of the religion is taken from al-Humayrah 'A'isha, so they aconcieve that the word "Umm al-Mu'minin" being a virtue distinguinshing her from among all the Prophet's wives.
Whereas the fact is that Allah has forbidden all believers from marrying the Prophet's wives after his death, by His saying:
"And it is not for you to cause annoyance to the Messenger of Allah, nor that ye shoulf ever marry his wives after him. Lo! that in Allah's sight would be an enormity". (33:53)
He also said: "The prophet is closer to the believers than their slaves, and his wives are (as) their mothers" (33:6)
We have previously mentioned that the prophet (S) was annoyed by Talhah's saying: When Muhammad dies I will marrry A'isha, who is my cousin. So Allah, the Glorified, has intended to tell the believers that the Prophet's wives are forbidden to be married by them.
It is known that A'isha was barren, and she could

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not concieve (a child) or give birth, but she was one of the most eminent personalities ever known in Muslims history. She played a great role in making some people get access to caliphate, and removing some others from it, exculpating some and eliminating some oothers. She has taken part in wars, commanding several battles and men of repute, sending letters to the chieftains, giving orders, deposing army commanders, and appointing others instead. She was the main pivot in the Jamal Battle, having the commandment over Talhah and al-Zubayr.
We never intend to review her life stages, as they have been fully mentioned in the book ''Ask those who know" so the researchers are asked to refer to it if necessary. But what concerns us is her ijtihad and changing the Prophet's Sunnah. We must cite some examples to expose the truth of the chain of these great people ('uzama'), being the pride of Ahl al-Sunnah wa al-Jama'ah, who follow their guide and prefer them to the pure Imams of the Prophet's kindered (Itrah). In fact, this is no more than tribalism aimed at obliterating the prophetic Sunnah, effacing its earmarks, and extinguishing its light, and had no 'Ali's and the Imams' withstanding been there, we would have not found a bit of the Prophet's Sunnah.
We came to know also that 'Aishah has disobeyed the Prophet's Sunnah, and ignored it totally. Though she has heard from her husband many traditions confirming 'Ali's right and virtues, but she denied them, behaving in the opposite way. She has disobeyed the orders of Allah and His Messenger addressed to her in particular, so she has revolted and taken the lead of the Jamal Battle, in which all sanctities were violated, many innocent people were killed, and she has broken the covenant she has written with Uthemn ibn Hunayf. When tied men were brought to her, she gave orders to kill them unwillingly, as if she has never heard the Prophet's saying: Reviling the Muslem is debauchery and fighting him is

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disbelief.193
Apart from the wars and seditions sparkled by Umm al-Mu'minin, with which she has destroyed the corps and offspring, we can refer to her interpretation (ta'awwul) with her opinion in God's religion. While the mere Sahabi has an influential opinion and evendential word, so how about the woman from whom half the religion is taken?!
It is reported by al-Bukhari in his Sahih, "bab al-taqsir" (shortening four-rak'ah prayers into two), from al-zuhri, from 'Urwah, from 'Aisha that she said: The prayer was firstly made incumbent as two rak'hs, so the traveller prayer was ordined and salat al-hdar (present prayer ) was completed. Al-Zuhari says: I said to Urwah: 'What is the matter with A'ishah that she completes(the prayer)? He replied: She has interpreted as done by Uthman.194
Isn't it surprising that Umm al- Mu'minin, the Prophet's wife forsakes the Messenger's Sunnah, that is narrated and confirned by her, and follows the bid'ah (heresy) of Uthman whom she has enticed people to slay, with the pretext that he has enticed the Prophet's Sunnah and worn it out before the wearing out of his shirt? before the wearing out of his shirt!?
This is her attitude during the time of 'Uthman, but she has changed her mind during the reign of Mu'awiyah ibn Abi Sufyan. How fast she changes her mind, as she has pushed people to kill 'Uthman, but when being aware of his slaying, and swearing allegiance to 'Ali, she has changed her mind and lamented 'Uthman's death, and revolted asking to avenge his blood too.
It is understood from this narration that she has completed salat al-safar, making it four rak'ahs instead of two during the time of Mu'awiyah, who used to be keen in reviving the heresies of his cousin and benefactor (wali al-ni'mah)-- 'Uthman ibn 'Affan. And people follow the religion of their kings, as clearly seen in the case of 'A'isha, who was among those who have reconciled with Mu'awiyah after hostility, since
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193. Sahih al-Bukhari, vol. vii, p.91; Sahih Muslim, kitab al-'Iman.
194. Sahih al-Bukhari, vol. ii, p.36.
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he was the one who killed her brother Muhammad ibn Abi Bakr, disfiguring his body in an ugly manner.
But the worldly joint interest bring together the enemies, and unite the adversaries, so a kind of rapproachement (taqrub)was established between Mu'awiyah and A'ishah that he used to send her abundant fortunes as gifts.
The historians report that: when Mu'awiyah visited al-Madinah, he entered upon A'ishah as a guest. As he sat, she asked him: O Mu'awiyah, Do you feel assured that I am not hiding someone to slay you for avenging my brother Muhammad ibn Abi Bakr?
Mu'awiyah replied: I am sure that I have entered a safety house.
She said: Haven't you feared God for killing HIjr ibn 'Adiyy and his companions?
He said: They were killed by those who gave testimony against them.195
It is reported also that Mu'awiyah used to send her gifts with clothes and other things, and he has once sent her a hundred thousand (dinar).196 Another time he has sent her, while being in Makkah, a necklace for a hundred thousand (dinar) besides paying back all her debts that amounted to eighteen thousand dinars, with providing her with all money she needed for gifting to people. 197
In the Book "Ask those who know", we have mentioned that she emancipated forty slaves, in one day, as an atonement (kaffarah) for an oath she had taken.198
Furthermore, the Umayyad governors and commanders used to accompany her, beside sending her gifts and abundant fortunes.199
Trying to find the cause behind this rapproachemnt between 'A'ishah and Mu'awiyah, we can say: From the beginning, no aversion or hostility was there between the two, so as to speak about rapproachement. Abu Bakr has given
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195. Ta'rikh Ibn Athir, Ibn 'Abd al-Barr, al-'Isti'ab, about Hijr ibn 'Adayy.
196. Ta'rikh Ibn Kathir, vol. vii, p.136; Mustadrak al-Hakim, vol. iv, p.13.
197. Ta'rikh Ibn Kathir, vol. vii, p.137.
198. Sahih al-Bukhari, vol. vii, p. 90, kitab al-'adab, bab al-hijrah.
199. Musnad al-'Imam Ahmad ibn Hanbal, vol. vi, p.77.
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Mu'awiyah a share in power and appointed him as a governor of Sham, after the death of his brother, so Mu'awiyah never forgets Abu Bakr's favour upon him, as without him Mu'awiyah could never dream of attaining to caliphate.
Morever Mu'awiyah has collaborated in the great conspiracy for obliterating the Sunnah and have excuted the Itrah (Prophet's Progeny), as they have excuted role of burning the Sunnah, leaving the task of exterminting the 'Itra to Mu'awiyah, who has fulfilled the task assigned to him, till he has forced people to curse the Itrah. His plot has led to the revolting of the Kharijites against al-Imam'Ali and then his son al-Hasan. After that Yazid, his son completed the job and exterminated the rest of the Itrah after him.
So, it is clear that no hostility was there between Mu'awiyah and A'ishah, and all that she said to him was out of jest, since she has never liked the son of Khath'amiyyah: Muhammed ibn Abi Bakr, who used to fight against her, deeming her murder as lawful.
Besides she shares Mu'awiyh in detesting Abu Turab (al-Imam' Ali) in the extreme, that is out of imagination. It is unknwon which one of them has excelled the other in enmity against Ali. Is it Mu'awiyah who has fought, Or A'ishah, who strov to seclude him from caliphate, fighting him and trying her best to efface his name, and praying for praising God when knowing of murdering him?''
She presevered her hatred for his son after him, that she prevented the burial of al-Imam al-Hasan beside his grandfather. Then she has gone out, appealing for Banu Umayyah, asking their help against Banu Hashim, declaring: Do not let whomever I hate enter my house. She intended to sparkle another war, till some of her kins told her: Is not the Day of the Red Camel enough for us, till it is said the day of the gray mule?

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Undoubtedly, she was contemporaneous with long perriod of the Umayyad reign, hearing their cursing for 'Ali and Ahl al-Bayt from over the pulpits, without showing sign of disappproval or forbiddance, but rather even stealthily encouraged for this act.
Ahmad ibn Handal reported in his Musnad: A man has entered upon 'A'ishah and began to revile 'Ali and 'Ammar, whereat she said: In regard of 'Ali, I have no objection, but concerning Ammar I have heard the Prophet say in his regard: Whenever he is asked to choosed between two alternatives he chooses the most right one.200
So it is no strange to see 'A'ishah obliterate the Prophet's Sunnah, and revive 'Uthman's bid'ah in completing the prayer (of trevel ), for pleasing Mu'awiyah and Umayyad rulers, who used to follow 'Aishah in everything, glorifying her and taking their religion from her.
She has also given a fatwa permitting the fosterage of a mature man, believing that men can suck from women, becoming thus of their maharim (those with whom marriage is forbdden.) 201
Malik in his Muwatta' is reported to have said: 'A'ishah used to send men to her sister Umm Kulthum and her nieces, to be fostered by them. After that she permits those men to meet the women who suckled them without hijab, 202 as they have become among their maharim in her opinion.
I draw the attention of researchers and investigators to this calamity, being a sufficient evidence for disclosing the truth, and distinfuishinf it from falsehood (batil). Thus we understand explicitly that Ahl al -Sunnah wa al-Jama'ah worship Allah through texts, for which nowarrant was revealed from Allah, without investigation or verification. Had they realized the truth of these heresies, their souls would have been averse to them, and would have forsaken them willingly.
I myself have sensed this fact in some of open- minded Sunni scholars, who after being aware of the
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200. Ibid, vol. vi, p.113.
201. We have fully covered this story in Li-akuna ma'a al-Sadiqin, "bab khilaf 'A'ishah ma'a baqiyyat azwaj al-Nabi".
202. Muwatta' Malik, vol.ii, p. 116, bab rida' at al-kabir.
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tradition of fostering the mature man, they were surprised and shocked, attesting that they have never heard of it at all. This being a common phenomenon among Ahl al-Sunnah, as a large number of traditions with which the Shi'ah argue, are available in their sihah, but are ignored by them, and whoever adopts them (traditions) is charged with disbelief by them (Sunnis).
This is stated in the Qur'an:
''Allah citeth n example for those who disvelieve: the wife of Noah and the wife of Lot, who were under two of Our righteous slaves yet betrayed them so that they (the husbands) availed them naught against Allah and it was said (unto them): Enter the Fire along with those who enter'' (66:10)