Abu Jafar Eskafi Mu'atazali, master of Abil-Hadeed, in pursuit of his speech has mooted the story of Samur-ibn-Jundab. He says: «Muawiya sent a hundred thousand dirhams for Samur so that he would narrate a tradition from the Holy Prophet that the verse,:
[Arabic text]
meaning:
«And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.»
«And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making178, was revealed in connection to Amir-ul-Mumineen Ali (A.S.) and hence is counted to be amongst the enemies of the divine religion. Similarly, the verse:
[Arabic text]
«And among men is he who sells himself to seek the pleasure of Allah,179 has been revealed in honour of Abdul-Rahman-ibn-Muljim Muradi, the killer of Imam Amir-ul-Mumineen (A.S.)!
Samur was not satisfied with this amount of money. Muawiya increased the amount and sent two hundred thousand dirhams.
Once again he refused to accept this amount until Muawiya raised it to four hundred thousand dirhams. Samur-ibn-Jundab accepted it and divulged Muawiya's wish to the people in the form of a false tradition from the Holy Prophet. 180
This sinister tradition spread and left a deep impression in the Islamic society during Muawiya's era so much so that the «Khawarij» came to be called as [Arabic text] (Sharah) i.e. those who have sacrificed themselves in the path of Allah and have sold their soul to Him. Thus, in this fabricated tradition, Ibne-Muljim was fitted in verse 207 of Sura Baqarah and was reckoned to be amongst those who sell themselves to Allah and sacrifice themselves in His path. This was the first negative effect of Samur's false tradition.
The second effect was that verses like 204 and 205 from Sura Baqarah with regards to Ali (A.S.) won fame such that at the time of Imam Hassan's burial near his great grandfather, when Ayesha came forward in protest of this act and said that this house belonged to her and Abdullah-ibn-Abbas argued (with her) that she was (only) one of the nine wives of the Prophet where all of them would receive one-eight from Hazrat's inheritence and what could this amount represent? She replied [Arabic text] you are people of dispute and hostility which is in reference to the afore-mentioned verse which has come down in the forged tradition and has been collated with Imam Ali (A.S.)!
* * *
On several occasions, writers, scholars and learned men have asked me whether there does not exist a tradition on Ghadir-khum in the numerous and reliable sources of the Caliphate school? Haven't the scholars of the afore-said school come across the tradition of «Yaum-ud-Dar» [Arabic text] and the day of [Arabic text] i.e. the same tradition which had been previously narrated under the verse: [Arabic text] wherein the Holy Prophet had propagated the three fundamental Islamic principles of «Tauheed» (Monotheism), «Nabuwwat» (Prophethood) and «Imamate» / «Caliphate» (Leadership)? What could I say? Yes, they have seen these traditions but what can be done? As against the tradition of [Arabic text] and [Arabic text] contradictory traditions (although research shows it to be a forged tradition) exists in different forms and with different references. Verily, in the face of every tradition related to the virtues of Imam Amir-ul-Mumineen and Ahl-e-bayt, there exists numerous other (contradictory) traditions with the objective of shattering and crushing their credibility in reality results in the truth being revealed from buried under the heap of falsehood and fabrications. The seekers of truth in the Islamic history are in need of something like archeology or are entangled with numerous idols which have occupied his entire mind, thought and eyes. Unless these idols are broken, the truth cannot be discovered. What I intend to do is to break the false, distorted and forged idols which have been made by the criminals and brought up by the ignorant so much so that they have become greater than the greatest idols in human history and more invulnerable than all the invulnerables.
Several times, eminent personalities and scholars have asked me: «Why don't you write a research biography of the Holy Prophet so that one can deduce the Islamic ordinances confidently?» But what could I say?
Now, after this relatively long discussion and your familiarity with these preliminaries, I can now unfold the essential matter which is as such?
With the existence of such faked traditions and with such texts (which apparently seem to be reliable but in reality are false and full of lies) it is impossible for me to write a biography of the Holy Prophet (SAW.A.).
With so many obstacles, how is it possible to bring the life-history of the Holy Prophet i.e. a significant part of Islam on paper?
Is it not that today, anyone who wishes to study the life-history of the Holy Prophet - right from the European Christians and Jews and the Egyptians or Iranian Muslims refers first of all to «Seera Ibne-Hisham»?
But it is a matter of regret to state that after many years of study and research I believe that a biographer worse than Ibne-Hisham181 (from the view-point of concealment of the truth) has not yet come into existence. 182
Is it not that today, anyone desirous of doing research in the history of Islam, refers to Tarikh-e-Tabari183 who is regarded to be the 'Imam' (leader) of all historians by the eminent scholars of the Caliphate school?
But, I believe that he has taken precedence over all other historians in propagating falsehood.
If such books are taken to be first-hand sources and references, then, how can it be possible to recognize Islam? Verily, these idols which are the greatest obstacles in the path of knowing Islam should be shattered. I have till now written four volumes of books and in them, I have critically analysed «Tarikh-e-Tabari». I am thankful of this favour of Allah Who has shattered a big idol through me - His feeble slave. With these books i.e. two volumes of «Abdullah-ibn-Sabah» and two volumes of [Arabic text] Tabari has been vanquished in the eyes of those seeking the truth!
In order to realize the truth, we have first of all to know the falsehood and abandon it and it is very well said: [Arabic text] - «Everything is recognizable through its opposite». If night did not exist, day could not be recognized. If there was not darkness, then light could not be perceived. We should, before anything else, recognize people like Abu-Huraira, Anas- ibn-Malik, Muawiya and Amro-Aas so that the possibility of recognizing the Holy Prophet of Islam and Imam Amir-ul-Mumineen and such events like the battle of Siffeen, Jamal and the like of them comes into existence. Unless we recognize Muawiya and Yazid, we will not be able to comprehend events like the peace of Imam Hassan (A.S.) and the revolt of Imam Hussein (A.S.).
Moreover, unless we recognize the evil-teachers of Islamic history and the fabricators and unless we do not consider Tabari, Ibne-Hisham and their followers to be unreliable, we will neither be able to recognize the positive personalities of Islam nor its negative ones.
Up to now, these fabrications take place in the scene of authentic Islamic traditions and Islamic history, neither the God of Islam is recognizable nor the Prophet of Islam and Ali of Islam nor Caliphate, Imamate and Wasiyat (executorship) and nor finally the Ma'ad (Resurrection) of Islam!
Thus, we do not possess any means for the recognition of God, Islam and the truth except the way which we shall pursue in these discussions! The Imams would follow these very steps for their own special Shiites. Of course they were needless of striving hard like us. Imam Sadeq (A.S.) would determine his followers' path with one brief sentence. When he would address his students with these words:
[Arabic text] 184
They would learn the path of perceiving the true and untrue traditions. But today, if we are to prove this matter, we are needful of writing numerous books and doing elaborate researches and persistently studying and doing research for several years in order to perceive the words of Imam Sadeq (A.S.)
However, if we listen to the decisive will of the Holy Prophet and accept it in its true sense which was often repeated by him in different forms: («I am leaving behind two invaluable things amongst you and as long as you catch hold of these two and follow them, you will never go astray.») and adopt this path, we shall be delivered from all possible deviations and from the danger of falling into all kinds of destructive pits. May Almighty Allah grant us success in following this path to the very last.
To me, reading such kinds of forged, false and distorted traditions becomes a sort of spiritual mortification in the face of reading the correct traditions of the Holy Prophet (S.A.W.A.) and Ahl-e-bayt (A.S.) which is so much enjoyable to me that I cannot describe my feelings. I wish we could spend our life only in the path of examining the correct and authentic traditions. But what can we do? Unless the idol is shattered, God will not be worshipped and if the forged traditions are not made known, the authentic traditions will not be recognized.
I intended to make brief the discussion so that we could get to our main topic. But as we once again realize that unless the required illumination be not achieved we are bound to continue the discussion. Perhaps we can grasp the matter by the help of this example:- If we wish to get to an ancient city and know its limits and boundaries and perceive its characteristics then, considering the existence of centuries - old debris over it (i.e. the city) it is not possible and there is no way other than pulling it out from the heap of debris, soil and layers which has covered it over the centuries. Of course this task requires intolerable sufferings and innumerous knowledge.
The Islam which the Holy Prophet had brought has been buried under the debris of false and forged traditions and for knowing Islam too, we are needful of a kind of archeological study. Here, we shall set forth one example from all kinds of forged traditions so as to realize the various dimensions of this great felony. Thus, the traditions which we have assessed thus far are not all that exists in this regard. Rather, on the basis of perusals, we have presented from every kind of tradition one example in order that we realize what has come upon the rights of the innocent and what fate has befallen them so that finally, we realize our path for recognizing Islam which the Prophet has brought.
The Path which must and will remain until the Day of Judgement.
184- As-Sadooq: Kitab al-Khisal /190; Beirut print: There were three persons who
used to attribute lies to the Holy Prophet - Abu-Huraira, Anas-ibn- Malik and a woman.
About the battle of Muraisi'h Mughrizi writes:
«The tradition of «Efq» eventuated in this battle because the Messenger of Allah (S.A.W.A.) had descended in a house and he had not water with himself. In that very place, Ayesha's necklace fell on the ground and got lost. The Holy Prophet remained in that place till morning searching for the necklace. Due to unavailability of water in that area, the people fell in deep hardship. They said: «It is Ayesha who has made us wait in this arid land. Abu Bakr took umbrage at the remarks of the Muslims and reproached Ayesha severely. At this moment, the verse of «Tayammum» (dry ablution) was revealed.... Thereafter, the Muslims moved from this place and came upon a land which had green pastures and trees! The Holy Prophet said: 'O Ayesha! Are you ready to run a race with me!?
Ayesha said: 'Yes'! Moments later, she pulled together her clothes and so did the Holy Prophet. Thereafter they ran and the Holy Prophet outran Ayesha. Then, he said: I'm getting my own back for the last time you outran me.' The story goes as such: The Messenger of Allah had once gone to Abu Bakr's house, Ayesha too was present and held something in her hand. The Holy Prophet said: Give that thing to me! Ayesha refused and ran far away. The Holy Prophet too ran after her. However Ayesha outran the Prophet and went off her own way.
In this journey (battle of Muraisi'h) Ayesha was mounted on a camel litter and Abu-Muwaihaba, the freed slave of the Prophet, along with another man kept her moving....185 Thereafter, she narrates the story and hadith of Efq [Arabic text]
Whatever Muqrizi and others have brought in these three fold incidents has been narrated through Ayesha.
The first incident is the incident of the race:
Ahmad-ibn-Hanbal in his 'Musnad' narrates from Hisham-ibn- Urwah-ibn-Zubair who narrates from his father Urwah that Ayesha said:
«I accompanied the Holy Prophet in one of his journeys. At that time, I was a young girl and had rather lean built. During the journey, the Holy Prophet once commanded his followers to advance ahead and they did so. Thereafter, he said: 'Come forward and let us run a race together! We ran and soon I overran the Prophet. The Prophet did not utter anything. Sometime elapsed and I grew bigger and heavier. I had forgotten all about the race between the Prophet and myself.
In yet another journey, I accompanied the Holy Prophet. During this very journey, the Prophet once again asked his followers to move ahead and they did so. Then he said: Come forward and run a race with me! We ran and this time he overran me. Upon this, he laughed and remarked: Tit for tat! 186
In the same book, Abu-Salma187 and Hisham-ibn-Urwah have narrated a somewhat similar tradition188 from their father and Qasim-ibn-Muhammad, the grandson of Abu-Bakr has narrated a much shorter account of the event from Ayesha189.
This is the tradition about the running-race and as far as its period is concerned, we are unable to find any trace of it. However, with regards to the place of the running-race, it is said that it has taken place in «Baidah». But the tradition about «Tayammum» and «Efq» as per the saying of the Ibne Sa'ad, the author of «Waqedi» has occured in the battle of Muraisi'h. He says: «In this battle, Ayesha's necklace got lost as a result of which the procession of the soldiers came to a standstill.» Then, the verse of «Tayemmum» was revealed and Osayyed-ibn-Huzair said: «This is not your first blessing, O progeny of Abu Bakr and it was in this very battle that the incident of Ayesha and the remarks which the progeny of «Efq» uttered had occured and Allah revealed a verse in confirmation of her chastity.190
However, the tradition of «Tayammum» has come down in the
books of 'Sahih' of the Caliphate school in the following manner.'
Bukhari in the book of «Tayammum» narrates from Abdul-Rahman-ibn- Qasim who narrates from his father that Ayesha, wife of the Holy Prophet said: «We had accompanied the Prophet in one of his journeys until we reached 'Baidah' or Zaatul-Jaish191. There, I lost my necklace. The Holy Prophet and his men remained in that desert area in order to find my necklace!! There was no water to be found about and the Muslim soldiers who were hard pressed for thirst approached Abu-Bakr and said: «Do you see what Ayesha is doing? She has made the Holy Prophet and his men stay in a place devoid of water.»
Abu Bakr approached me in a state when the Messenger of Allah had laid his hand on my knees and had fallen asleep! He said: 'You have dissuaded the Prophet and the people from moving forward while there is neither water in this place nor have the people water with themselves!' Ayesha says:
«Abu-Bakr reproached and blamed me in this regard. Moreover, he pounded on my side and I could not move from my place as the Prophet had laid his head on my knees. Moments later, the Prophet awoke from his sleep. As there was no water for fulfillment of the religious obligations of the people, God revealed the verse of «Tayammum» and the people performed «Tayammum» (dry ablution).»
Osayyed-ibn-Huzair who was from the Ansars said:
«This has not been your first blessing 'O progeny of Abi-Bakr!»
Ayesha says: As we made the camel on which I was mounting to move ahead, we found the necklace which laid beneath her.192
In 'Musnad' of Ahmad it is narrated from Abdullah -ibn-Zubair that Ayesha said: «In one of the journeys, I had accompanied the Holy Prophet. On the way we reached a place called Turbaan193 which was a few miles away from the city of Medina. This place was arid and dry....»
In the end of the tradition it has come down that Abu-Bakr addressed Ayesha as such: My daughter, I did not know that you are so much of a blessing. Since you dissuaded the Muslims from moving ahead and made them wait in this desert, Almighty God resolved them with blessing and comfort and revealed the verse of tayammum for them. 194
In the tradition of «tayammum» we see that the Holy Prophet makes the people stay in the arid desert and plateau not withstanding the fact that the people have no water with themselves. All the soldiers of Islam and the animals accompaning them suffer hardship until morning. All this occured for the sake of finding Ayesha's necklace which was made out of sizzling stones. The Holy Prophet keeps his soldiers waiting in the dry desert in order to find his wife's missing necklace. The Muslims on the other hand take their complain of hardship and distress to Abu-Bakr. He in turn approaches his daughter and reproaches and blames her for this doing and says: «In all the journeys, the Muslims face hardship and difficulty for your sake.» However when the Muslims become perplexed in the matter of prayers, Almighty God reveals the verse of «tayammum». Thus the Muslims perform «tayammum» for the first time and offer their prayers with tayammum. Right here, Abu-Bakr addresses her daughter as such: «O my daughter, I was not knowing that you are so blessed and full of goodness and blessing! Since you have dissuaded the Muslims from moving ahead and have been the cause of their waiting, God has revealed goodness upon them! » Also, Osayyed-ibn-Huzair says: «This is not your first goodness and blessing 'O the progeny of Abi-Bakr!» After this too, the compassionate God does not allow the matter of necklace to be rendered futile. Rather, the next morning it is found under the sleeping-place of the camel.
This event is the sign of abundant love and great affection of the Holy Prophet towards his wife, Ayesha so much so that the God of Islam too safeguards this love and affection and reveals statutory blessings for the Muslims due to the afore-said love.
A brief investigation into the various aspects of this event reveals that this tradition does not conform to the circumstances and conditions of the battle of Muraisi'h or Bani-Mustalaq. This is because in this battle, due to the dispute which arose between the Muslims of Ansars and Muhajirs over the matter of water and the dangerous speech which Abdullah-ibn-Obi Salool - a hypocrite - had delivered on that occasion and there existed the possibility of an internal unrest, the Holy Prophet commanded his people to quickly advance forward towards Medina such that the belligerent people had time only for a short nap, prayers and food, and spent the rest of their time in galloping towards Medina.
Moreover, just as it has come down in the tradition narrated from Ayesha or the tradition forged in her name, the decree of «tayammum» should have been much more universal than for it to remain a secret for a selected few. Thus the entire soldiers of Islam faced unavailability of water in this battle and became needful of «tayammum». The verse on «tayammum» too was revealed on this occasion and all the soldiers acted upon it and regarded this as one kind of goodness, blessing and comfort which descended from the heavens and congratulated and expressed their thanks to those who had been the cause of bringing this blessing and comfort. Considering the form of revealation of the decree and the verse of «tayammum» and its universal aspect, the matter of «tayammum» should not have remained hidden from a person like the second Caliph, Omar-ibn-Khattab and that should not a person like him be aware of this common affair which has occured in his very presence!? All have seen and are aware of this affair but not Omar- ibn-Khattab! The same has come down in a tradition narrated from Sahih-Muslim as follows:
A person approached Omar (during the latters Caliphate) and said: «I had a wet dream and could not find water to perform ablution. What was I supposed to do? Omar said: «In such situations, keep away from prayers!» Ammar who was present at that time said:
'O Amir-ul-Mumineen! Don't you remember that in one of the journeys to war, both of us had to perform ablution and could not find any water? On that day, you avoided prayers but I rolled on the dust and then offered my prayers and when we narrated this matter to the Holy Prophet he said: «As for you 'O Omar! it was not right on your part to abandon the prayers. As for you, 'O Ammar! you should not have rolled on the dust just as animals do. Suffice it was to strike your hands on the dust and then rub them over your face and hands up to the joints....195
How come this common decree descended in the sight of the common Muslims but remained hidden from the other companions (of the Holy Prophet)? Just as Omran-ibn-Husain narrates:
«The Holy Prophet (S.A.W.A.) witnessed a man (from his companions) keeping himself aside from the others and refraining from performing prayers. He said: 'O so and so person, Why don't you perform your prayers like the others? He replied: 'O the Messenger of Allah. I have had a wet dream and I have not yet performed the purification ablution. He said: You only need to perform the «Tayammum» if you have not any water available. 196
Moreover, how can we reconcile the previous tradition with the tradition which Urwah has narrated from Ayesha and Nesa'ee has brought the same in his book? They say:
«The Holy Prophet sent Osaid-ibn-Huzair along with a group to search for Ayesha's necklace whom she had lost somewhere on the way. A long time passed in search for this necklace and the time for prayers approached. Incidentally they had no ablution and could not find any water too for performing ablution, Helplessly they offered their prayers without ablution.
Thereafter, they related the incident to the Holy Prophet and for this very reasons, God revealed the verse of «tayammum».
Osaid-ibn-Huzair said: 'O Ayesha! May Allah bestow you with goodness. I swear by Allah that no event has occured which was distasteful to you except that Allah set goodness and blessing in it for you and the Muslims.»197
In Sahih Bukhari, this tradition has come down in the following manner. «The Holy Prophet despatched a person....»
How can we reconcile this tradition from Ayesha with the first tradition while we see a vast difference existing between the two?
The first tradition mentions that the Prophet, in a journey back from war, came down to a house located in an arid land. The Muslims too had no water with themselves. Thus they complained their hardship to Abu-Bakr, In the morning too, after the revelation of the verse, everyone performed «tayammum» and offered their prayers with «tayammum» for the first time. At the time of departure, Ayesha's necklace too was found underneath the camel. But the second tradition mentions that the Holy Prophet despatched one or more persons in search for Ayesha's necklace which had been left behind in some house. These persons who were sent for this task could not find water during this journey and hence offered prayers without ablution. This was because the verse of «tayammum» had not yet been revealed and they were unaware of its decree. Thereafter, when they returned back to Medina and related their story to the Holy Prophet the verse of «tayammum» was revealed.
If we wish to believe in the authenticity of all the traditions present in the «Sihahs», we don't know how to bring a reconciliation between these two traditions!?
* * *
Moreover, how is it possible to reconcile these two traditions under our discussion with what Ibn-Saad has narrated in «Tabaqat» about the life- history of Maimum-ibn-Sanbaz Asla where the narrator, Rabii says: «I heard from my father who heard from his father that a Muslim man by the name of Asla once narrated as such:, 'I was doing service to the Holy Prophet and saddling the ride for him.' One night the Holy Prophet said: 'O Asla! arise and make ready my horse! I said: 'O the Prophet of God. I have had a wet dream! Thereafter he kept silent for a few moments. Then Jibra'eel descended and brought the verse of [Arabic text] i.e. the verse of «tayammum» wherein the word of [Arabic text] (dust) can be found.198 Then, the Holy Prophet called me and displayed to me the manner of performing «tyammum». I did the same and then attended to his horse....
Later when we came across water he said: 'O Asla, arise and perform «Ghusl» (major ablution).199
* * *
Similarly, in what manner can we reconcile Ayesha's traditions with the tradition which Ibn-Jarir Tabari has brought under the exegesis of the verse: 200 [Arabic text] Ibn-Jarir narrates from Yazid-ibn-Abi Khabib that the houses of some of the people from the Ansars had their doors facing the mosque. Sometimes it would happen that they would experience wet dreams and would also face the problems of unavailability of water. Under these circumstances, they could not even leave their houses for the sake of procuring water and performing «Ghusl» (major ablution) because they could not pass through Prophet's mosque in the state of «Janabah» (major ritual impurity) and also there existed no other way. Therefore, God revealed the verse of tayammum. 201
Similarly, Ibne-Munzar and Ibne-Abi Hatim narrate from Mujahid that in explanation of the verse: 202 [Arabic text] he (i.e. Mujahid) says: This verse has been revealed about a man from Ansars who was so sick that he was not able to stand and perform ablution. Moreover, he had no one to assist him prepare his means for ablution. This man approached the Holy Prophet and explained his condition to him. On this occasion too, God revealed the verse of 'tayammum'. 203
Similarly, Ibne-Jarir narrates from Ibrahim Nakh'ee who said:
«The Holy Prophet's companions suffered wounds in one of the battles. The number of injured men were many. Later too, a few of them experienced wet dreams. This was reported to the Holy Prophet.
Thereafter the blessed verse: .... [Arabic text] was revealed in its full form.
Verily, how can one reconcile with so many different and diverse traditions and reckon all of them to be correct and true?
With utmost regret, we have to say that the traditions which have been narrated from Ayesha and which is ascribed to her and comprises the incident of revelation of the verse of «tayammum», has been falsely propagated and spread. Even the European and Western Orientalists and Islamicists have had access and paid interest to them and drawn support from them under the topic of «tayammum» in their book of 'Encyclopedia of Islam.' 204
If we take into consideration the nature and territorial make-up of 'Hejaz' (Saudi - Arabia) and know about its severe scarcity of water (just as what I have witnessed in my numerous journeys to this holy land)and also realize this fact that 'Salt' (prayers) had been made obligatory immediately after the Holy Prophet's appointment, we will arrive to this conclusion that it is impossible for the divine legislation of the law of «tayammum» to have been postponed all this time (about eighteen years) and its decree to have been revealed in the year 5 A.H. or 6 A.H. The Muslims out of compulsion, had been in need of something as a substitution for water where they could resort or «Ghusl» (major ritual ablution). This need had certainly arisen hundreds and thousands of times right from the outset of Islam until the year 6 A.H. Moreover, whenever a Muslim was faced with any problem, he would approach the Prophet and the latter in turn would explain the divine law for him. This was the natural structure of this matter. However, if we resort only to the Holy Quran, we will see the story being different from what has come down in the aforesaid traditions. In the Holy Quran, the decree of «tayammum» has come down next to ablution and «Ghusl» (major ritual ablution) as a substitution to them.
(i) In Sura Nisa:
[Arabic text] 205
«O you who believe! do not go near prayer when you are intoxicated until you know (well) what you say, nor when you are under an obligation to perform a total ablution - unless (you are) travelling on a journey until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have made love to your women, and you cannot find water, betake yourselves to pure dust, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.
(ii) In Sura Maeda:
[Arabic text] 206
«O you who believe! When you rise up to prayer, wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you comes from the privy, or you have made love, and you cannot find water, betake yourselves to pure dust and wipe your faces and your hands there with....»
The meaning of these verses is this that «Wuzu» (ablution) and its substitution with «Tayammum» (dry ablution) and «Ghusl» (major ritual ablution) and its substitution with «Tayammum» (dry ablution) had already been once legislated and its decree revealed continuously one after the other in one verse. This inevitability should have been much before what Ayesha has said and much before her marriage to the Holy Prophet (S.A.W.A.). Wisdom too deems expedient such a state while we know that «Salt» (prayer) had been legislated right from the outset of the Holy Prophet's appointment to the post of Messengership and along with it, Gibra'eel had taught the manner of performing Wuzu (ablution).207
Thus «Ghusl» (major ritual ablution) and «Tayammum» (dry ablution) too must have immediately followed «Wuzu» (ablution) in being legislated.
Of course, it can be said that these three decrees were perhaps revealed far from the common Muslim's perspective because basically there did not exist more than two or three Muslims at that time. Therefore, it is not much of a concern if majority of them were unaware of the union of «Tayammum» with «Wuzu» and «Ghusl» and had not heard the aforesaid verse. Whenever anyone amongst them encountered unavailability ofwater or faced any such problem, he would approach the Holy Prophet and explain his condition. The Holy Prophet too would either practically teach him the obligation of «Tayammum» or recite for him the holy verse of Quran. It was in this manner that the reality of the matter had been concealed for a person or had been forgotten by him.
This analysis is a solution as we see it. However, that such a needed decree had not been revealed until the year 5 A.H. or 6 A.H. and the time of its legislation was when the Holy Prophet (S.A.W.A.) remained in the desert with his soldiers for a long duration until he found his wife's valualess necklace seems to be against common sense and custom and is incompatible with the supreme level of the Holy Prophet's disposition.