The Mother of the Believers, Aishah (may Allah be pleased with her), not allowing Hasan ibn ‘Ali (may Allah be pleased with him) to be buried next to the Prophet (ﷺ) is a fabrication, not a reliable report. Shias rely on these lies to fuel their hatred for the wives and companions of the Messenger of Allah (ﷺ).
The beacon of knowledge and Ahlus-Sunnah of Iraq, Imam al-Alusi al-Husayni al-Baghdadi, may Allah have mercy on him said regarding this Rafidi slander and lie:
قال الألوسي رحمه الله في تفسيره عن هذه الخرافة الرافضيَّة: “ولهم في هذا الباب أكاذيبُ لا يُعوَّل عليها ولا يَلتفت أريبٌ إليها؛ منها: أن عائشة رضي الله تعالى عنها أذِنَت للحسن رضي الله تعالى عنه حين أاستأذنَها في الدفن في الحجرة المباركة، ثم ندمت بعد وفاته رضي الله تعالى عنه وركبَت على بغلة لها وأتت المسجد ومنعَت الدفن، ورمت السهام على جنازته الشريفة الطاهرة، وادَّعت الميراث، وأنشأ ابن عباس رضي الله تعالى عنهما يقول:
تجمَّلَت تبغَّلَتوإن عشَت تفيَّلَتلكِ التسع من الثُّمُنفكيف الكلَّ ملَكَت
‘In this regards, they have lies that are Inconsiderable, and the keen one does not turn to them. From these lies are: That ‘Aisha, may Allah be pleased with her, [initially] gave her permission to Hasan, may Allah be pleased with him, when he asked her to be buried in the blessed room. After his death, may Allah be pleased with him, she regretted [he decision] and rode on her mule and came to the [Prophet’s] mosque and prevented the burial [of Hasan] and shot arrows at his pure honorable funeral, claimed the inheritance, and Ibn Abbas, may Allah be pleased with him, recited (poetry):
Al-Alusi continues commenting on this beloved Rafidi fabrication:
‘The feeble nature of this poem begs for it being a lie attributed to that Habr (scholar par excellence, the title of Ibn Abbas).’
This is how the esteemed scholar of Ahlus-Sunnah have dealt with the pathetic Rafidi arguments.
Al-Aloosi spoke the truth when he reminded the reader of the lousy quality of the fabricated poetry (attributed to Ibn Abbas) that some heretic (zindiq) invented and the Shia today parrot.
These two couplets attempt to portray Sayyidina Ibn ‘Abbas, may Allah be pleased with him, as one who abhorred and detested Aisha, may Allah be pleased with her, and is incongruous with the attitude of Ibn ‘Abbas, may Allah be pleased with him, as reported in sahih narrations. It is further contradicted by the praise he mentioned in her favour at her demise. He said to her during her final illness:
‘You (‘Aisha) are upon goodness, in sha Allah; [you are] the wife of Rasulullah ﷺ, he never married a virgin besides you, and your innocence was revealed from the sky.’ [Sahih al-Bukhari Hadith: 4753]
‘O Mother of the Believers! Indeed Allah, the Mighty and Majestic, has saved you from Hell. You are the first woman whose innocence was revealed from the sky.’ [Fada’il al Sahabah of Ahmed vol. 2 pg. 872]
‘O Mother of the Believers! You are approaching a promising precedent of honour, Rasulullah ﷺ and Abu Bakr.’ [Sahih al Bukhari Hadith: 3771. Al-‘Ayni says, “Its conformity with the heading is that Ibn ‘Abbas a unequivocally determined Aisha’s entry into Jannat and this cannot be determined without tawqif (categorical evidence). Hence, this is a great accolade.” (‘Umdat al Qari vol. 16 pg. 251)]
During his debate with the Khawarij whom Sayyidina ‘Ali ibn Abi Talib, may Allah be pleased with him fought, he protested against them saying:
‘With regards to your statement, “He fought them and did not take captives nor took booty;” will you imprison your mother, Aisha? Will you regard her as lawful just like you regard other women as lawful, whereas she is your mother? If you say: we regard her as lawful just like we regard others as lawful; then you have committed kufr. And if you say: she is not our mother; then you have committed kufr because Allah declares:
النَّبِيُّ أَوْلىٰ بِالْمُؤْمِنِيْنَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ
The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers. [Quran, Surah al-Ahzab: 6]
As a result, you have two deviances. So make a way out of them. Are you leaving this?”
They replied in the affirmative.’ [ Al Sunan al Kubra vol. 5 pg. 165 Hadith: 8575; al-Tabarani vol. 10 pg. 257 Hadith: 10598; al-Mustadrak vol. 2 pg. 164; Sunan al-Bayhaqi vol. 8 pg. 179 Hadith: 17186. Ibn Taymiyyah has declared its isnad as sahih in Minhaj al-Sunnah vol. 8 pg. 530. Al Haythami says in Majma’ al Zawa’id vol. 6 pg. 242, “His narrators are the narrators of al-Sahih.” Al Wadi’i has declared it Hassan in al -ahih al Musnad Hadith: 711]
These narrations alone are proof that the Rafidah are worse than the heretical renegades, the Khawarij (Takfiris), the Rafidah are worse than them in extremism and Takfir as even the Khawarij stopped their Takfir on ‘Aisha (may Allah be pleased with her), and they were refuted by non-other than a Hashimite (Abdullah Ibn Abbas), an actual Hashimite, not the black turban wearing devils of Qom, Najaf, and Karbala`.
Shia: But in your book though, check my list of Sunni sources…
Sunni: You need to learn the basics, we have primary sources Sahih sources, and secondary sources, none of them mention that incident, you can only find it in books of history that include all sorts of narrations (authentic, weak, fabrications, etc.). You can’t just quote whatever you prefer from history books to make a point.
Shias: But we should be lenient (tasahul) with historical accounts and should not apply strict hadith grading rules on them.
Sunni: That’s a general principle some scholars hold, like when it comes to trivial things like an exact date of events, the exact number of an army, the colour of flags etc. This doesn’t apply to everything, and it certainly doesn’t apply when you quote narrators who have been accused of being liars (like al-Waqidi who has reported the lie you try to shove down our throats).
Shias: Ya Ali madad, it’s in your books though, we want it to be sahih so it must be sahih and we will shove it down your throats and vilify Aisha (R) with anything we get our hands on, including fabrications and flimsy historical reports. Who cares, it’s also in our books, wanna see?
Sunni: As for your Rafidi sources, then it is like reading Aladdin & the Genie lamp. Full of fantasy and falsehood. End of discussion.
I’m pretty sure, anybody who has ever debated Shias in one way or the other has experienced such an unacademical and biased approach by them. What is worse is that even their learned folks argue like that: The dajjal al-Tijani also mentioned this lie (Aisha prevented Hasan from being buried…) in his pathetic book ‘Then I was guided’ (misguided really, this book got thoroughly dismantled by our brothers here>>>).
And this is how the cycle of Sahabah and Mother of the Believers hatred never stops, the devils of Karbala, Najaf, and Qom make sure that the Shia laypeople are fed with such lies.
The actual account:
More reliable historical accounts (with no LIARS in the chain) Shias somehow seem to be allergic to, show a completely different scenario:
وقال ابن عساكر: ((“أإن حسنَ بن علي بن أبي طالب أصابه بطن، فلما عرَف بنفسه الموت أرسل إلى عائشةَ زوجِ النبي صلى الله عليه وسلم أن تأذنَ له أن يُدفن مع النبي صلى الله عليه وسلم في بيتها، فقالت: نعم، بقي موضع قبر واحد قد كنتُ أحب أن اأُدفن فيه، وأنا أؤثرك به، فلما سمعت بنو أمية ذلك لبسوا السلاح، فاستلأموا بها، وكان الذي قام بذلك مروانُ بن الحكم، فقال: والله لا يدفن عثمان بن عفان بالبقيع، ويدفن حسنٌ مع رسول الله صلى الله عليه وسلم، ولبسَت بنو هاشم السلاح وهمُّوا بالقتال، وبلغ ذلك الحسن بنَ علي، فأرسل إلى بني هاشم، فقال لهم رسوله: يقول لكم الحسن: إذا بلغ الأمر هذا فلا حاجة لي به، ادفنوني إلى جنب أمِّي فاطمة بالبقيع، فدُفن إلى جنب فاطمة ابنة رسول الله صلى الله عليه وسلم”) – تاريخ دمشق (13/ 289)
Imam Ibn ‘Asakir:
‘Indeed, Hasan b. ‘Ali b. Abi Talib became sick in the stomach. So when he knew death was near he sent someone to A’isha the wife of the Prophet to seek permission to be buried in her house alongside the Prophet so she said “Yes, there is one spot left for a grave, I would love it for myself to be buried there but I’ll choose you to have it.”
So when the tribe of Umayyah heard they grabbed their weapons and complained and Marwan b. al-Hakam was the one organising that so he said “By Allah, if ‘Uthman b. ‘Affan was not buried in Baqi’ then will Hasan be buried with the Messenger of Allah.” Therefore the tribe of Hashim grabbed weapons and desired to fight and this news reached Hasan b. ‘Ali so he sent someone to the tribe of Hashim and his envoy told them that Hasan says: “If you will end up with this affair (fighting) then I am in no need of it. Bury me beside the grave of my mother Fatimah in Baqi.” Therefore he was buried beside Fatimah the daughter of the Messenger of Allah.’
Source: History Of Damascus by Ibn ‘Asakir
And here in Al-Istiya’ab fi Ma’rifah al-As-hab, by Imam ibn Abdul-Barr Abu ‘Umar al-Maliki:
وفي الاستيعاب [جزء 1 – صفحة 115] (وقد كانت أباحت له عائشة أن يدفن مع رسول الله صلى الله عليه وسلم في بيتها وكان سألها ذلك في مرضه وقد كنت طلبت إلى عائشة إذا مت أن تأذن لي فأدفن في بيتها مع رسول الله صلى الله عليه وسلم فقالت نعم وإني لا أدري لعلها كان ذلك منها حياء فإذا أنا مت فاطلب ذلك إليها فإن طابت نفسها فادفني في بيتها… فلما مات الحسن أتى الحسين عائشة فطلب ذلك إليها فقالت نعم وكرامة)
‘And ‘Aisha gave him (Hasan ibn ‘Ali) the permission to be buried with the Messenger of Allah (ﷺ) in her house and he asked her about that during his illness: “I (Hasan) asked ‘Aisha to grant me permission to be buried in her house with the Messenger of Allah (s) after my demise and she said “yes” and I am not sure if she said what she said out modesty. When I die, please ask her for that (permission), and if she is happy, then bury me in her house.’
When al-Hasan died, al-Husayn entered upon ‘Aisha and asked her for permission, and she replied with: “Yes, it is an honour!” [Al-Istiya’ab fi Ma’rifah al-As-hab, vol 1, pg. 115]
In the same book we can read how Abu Hurayrah (so-called Nasibi and enemy of Ahlul-Bayt, according to the Rafidah) defended al-Hasan:
وفي الاستيعاب [جزء 1 – صفحة 116] ((بلغ ذلك أبا هريرة فقال والله ما هو إلا ظلم يمنع الحسن أن يدفن مع أبيه والله إنه لابن رسول الله صلى الله عليه وسلم ثم انطلق إلى الحسين فكلمه وناشده الله وقال له أليس قد قال أخوك إن خفت أن يكون قتال فردوني إلى مقبرة المسلمين فلم يزل به حتى فعل وحمله إلى البقيع فلم يشهده يومئذ من بني أمية إلا سعيد بن العاص)).
‘Abu Hurayrah was informed about it (i.e. Marwan ibn al-Hakam preventing the burial of al-Hasan next to the Prophet) and said: “By Allah, this is nothing but injustice! They prevent al-Hasan from being buried next to his grandfather. By Allah he is the son (i.e. grandson) of the Messenger of Allah (ﷺ).
Then he went to Hussein, and he spoke to him and appealed to God and said to him: “Didn’t your brother say that if an fight breaks out, he should be buried in the cemetry of the Muslims (al-Baqi’)?”
He (Abu Hurayrah) did not go until he (al-Husayn) carried his brother to [the cemetry] of al-Baqi’ and no one of the Umayyads saw him that day except Saeed bin Al-Aas.’ [Al-Istiya’ab fi Ma’rifah al-As-hab, vol 1, pg. 116]
Finally: The biggest irony is that even in Rafidi book, the vicious portrayal of Umm al-Mu`mineen, Aisha, cannot be proven with authentic reports. Their comical fabrications that would only be accepted by a die-hard heretic or someone who is deprived of any intelligence, have all weak chains and even unknown narrators according to their own standards.
This is how Allah has humiliated the Rafidah and honoured the Mother of the Believers.
PS: Contrary to popular belief, the Zaydi (semi-Rafidah) have filled their books with fabrications and anti-Sahabah narrations, less than the ultra-heretical Twelvers, nonetheless.
The deviant Zaydi scholar Abul-Faraj al-Isfahani is often quoted by Twelvers (without revealing that he is a Zaydi Mubtadi’). He too narrates that ‘Aisha prevented al-Hasan’s burial next to the Prophet (ﷺ), of course, his baseless reports are nothing but fabrications, just like the reports by his Shia brothers, the Rafidah Twelver Imamite Shia.