The grudge of Ayesha for Hazrat Ali (asws) : sahih sunni chain

first of all, let us see this sunni chain from musnad imam ahmad
حدثنا عبد الله حدثني أبي ثنا أبو أحمد قال ثنا عبد الله بن حبيب عن حبيب بن أبي ثابت عن عطاء بن يسار قال : جاء رجل فوقع في علي وفي عمار رضي الله تعالى عنهما عند عائشة فقالت أما علي فلست قائلة لك فيه شيئا واما عمار فإني سمعت رسول الله صلى الله عليه و سلم يقول لا يخير بين أمرين الا اختار أرشدهما


a man came and spoke bad about ali and ammar in the presence of ayesha; so ayesha said: i wont tell u anything about ali; but as for ammar, i heard holy prophet say that if he is given an option between two, he opts for better one
sheikh shoaib arnawit says: isnaad sahih on the condition of muslim
here are the scans


for authentication from albani, see this
now, this is in  total contradiction to umm salma, who stopped people from insulting ali asws


( أخبرنا ) أحمد بن شعيب ، قال : أخبرنا العباس بن محمد الدوري قال : حدثنا يحيى بن زكريا ، قال : أخبرنا اسرائيل ، عن ابي اسحاق عن ابي عبد الله الجدلي ( 2 ) قال : دخلت على ام سلمة فقالت لي : أيسب رسول الله صلى الله عليه وسلم فيكم ؟ قلت : سبحان الله أو معاذ الله . قالت : سمعت رسول الله صلى الله عليه وسلم يقول : من سب عليا فقد سبني ( 3 ) .
abu abdullah said that i went to umm salma, she said
“do you insult holy porphet ?”
i said :”subhan allah  rather maad allah”
she said
i heard prophet saying : “whosoever insulted ali, insulted me”
http://ahlubait2.wordpress.com/2010/08/19/discussion-of-saying-of-prophetwhosoever-insulted-ali-insulted-me/
same wise, we see
that ayesha said that when holy prophet asws got ill, and his pain increased, he asked permission from other wives that he be cared in her house, they all agreed; so he went with fadal bin abbas and another person
ubaidullah said that i asked abbas about it, and he said that do u know who the other one is?
i said no
he said he was ali; and ayesha never gets happy with any of things about him
[tabaqat ibn saad; vol 2, page 205]
sanad of this is
ahmad bin hajjaj = thiqa [taqreeb, 18]
23- أحمد ابن الحجاج البكري المروزي ثقة من العاشرة

abdullah bin mobarak = thiqa thabt [taqreeb; 262]
3570- عبد الله ابن المبارك المروزي مولى بني حنظلة ثقة ثبت فقيه عالم جواد مجاهد جمعت فيه خصال الخير



moamar bin rashid azdi = thiqa thabt; [taqreeb; 473]
6809- معمر ابن راشد الأزدي مولاهم أبو عروة البصري نزيل اليمن ثقة ثبت فاضل


younas bin khabab = sudooq [taqreeb; 542]
7903- يونس ابن خباب بمعجمة وموحدتين الأسيدي مولاهم الكوفي صدوق
zahri = faqih hafiz [taqreeb 440]
6296- محمد ابن مسلم ابن عبيد الله ابن عبد الله ابن شهاب ابن عبد الله ابن الحارث ابن زهرة ابن كلاب القرشي الزهري ‏[‏وكنيته‏]‏ أبو بكر الفقيه الحافظ متفق على جلالته وإتقانه ‏[‏ وثبته‏]‏ وهو من رؤوس الطبقة الرابعة


ubaid ullah bin abdullah =faqih thiqa thabt [taqreeb; 313]
4309- عبيد الله ابن عبد الله ابن عتبة ابن مسعود الهذلي أبو عبد الله المدني ثقة فقيه ثبت من الثالثة
here are the scans

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with bundles of thanks to brother syed hasni and hasan molai 

Source :
http://ahlubait.wordpress.com/2011/02/17/the-grudge-of-ayesha-for-hazrat-ali-asws-sahih-sunni-chain/

What evidence is there to indicate that Ayat-ut-Tathir refers to the AhlulBayt instead of the Prophet (s.a.w.s.) and his wives?

The evidence from Sunni sources includes: Sahih Muslim, Sahih Altarmathi, Sahih Alnisa'i (three of their top 6 books), Musnad Ahmad Ibn Hanbal, Musnad Albazar, Tafseer Altabari, Tafseer Ibn Katheer and many more. They all narrate that the verse was said when the Prophet (S) had Ali, Fatimah, Hassan and Hussain under the cloth with him and he said the verse. The narrators of the verse in those books include: Abdullah Ibn Abbas, Abu Saeed Alkhidri, Saad Ibn Abi Waqqas, Jabir Ibn Abdullah Alansari, Um Salamah and Aisha. 

 

There are only four possibilities in the meaning of AhlulBayt: Ali, Fatimah, Hassan and Hussain, or the wives of the Prophet, or both of them, or all of the extended family of the Prophet. The last possibility is not worthy of discussing. The possibility that it is the wives of the Prophet is flawed because the wives of the Prophet themselves narrated the Hadeeths that the verse is about the five under the cloth and never once has a wife of the Prophet claimed that the verse was revealed about her. Furthermore, it is a historical fact that some of the wives of the Prophet fought Ali and order the arrows to be thrown at the body of Imam Hassan. How can the wives be purified and Ali and Hassan be purified and yet they fight each other? There are many more evidences regarding this verse but that should be sufficient.

 

It is also important to note that the term AhlulBayt includes the Prophet (S). The only reason why we usually say the Prophet and his AhlulBayt is out of respect and because their greatness is through him. However, in this verse the term AhlulBayt refers to the Holy Prophet (S), Imam Ali, Sayyidah Fatimah, Imam Hassan and Imam Hussain (A).

 

http://www.shiaanswers.net/?p=541?word=abbas

Did Aisha had a real islamic hijab ?

In an informative lecture concerning the true definition of the Islamic Hijab, Sheikh al-Habib clearly explained how according to what has been narrated in the books of Ahlul Khilaf (i.e. the opponents of Ahlulbayt), Aisha (May the wrath of Allah be upon her) used not to abide by the Islamic Hijab dress code.

On the contrary, narrations say that she was loose and a shameless woman who used to shamelessly seek to draw the attention of men to herself by wearing showy clothing; to the extent that she would do that even during the sacred state of Ihram!

Narrated Abd ar-Rahman ibn al-Qasim from his mother: “I’ve seen Aisha wearing red clothing… in the state of Ihram” (Al Tabaqat al-Kubra, by ibn Sa’ad, vol. 8, p. 73).

In addition, Ibn Abi Shayba reported in his Musanaf (vol. 6, p. 18) and al-Bayhaqi in his Sunnan (vol. 5, p. 89) as well as al-Bukhari in his Sahih (vol. 2, p. 146) that “Aisha wore a dress that was dyed with 'Usfur’ while she was in the state of Ihram. (Usfur, the red substance extracted from safflower).

Moreover, Ibn Sa’ad reported on the authority of al-Qassim ibn Muhammad: “By God, I have seen Aisha wearing dresses dyed with ‘Usfur’ and rings made of gold” (Al Tabaqat al-Kubra, by ibn Sa’ad, vol. 8, p. 70).

Clearly by doing that Aisha was completely violating the Prophet’s command (peace be upon him and his pure family) when he had already warned women against wearing clothing dyed with safflower or rings made out of gold before non-mahrams; as reported by ibn Hibban (vol. 13, p. 307) that the Prophet (peace be upon him and his pure family) had said: “Woe unto women from the two reds: gold and safflower-dyed clothes”. Woe unto Aisha who violated the Prophet’s command deliberately by wearing the two reds during the sacred days of Hajj.

To watch Sheik al-Habib's lecture regarding this issue please click here