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==Aisha bint Abi Bakr==
'''Part 3: Aisha the Widow'''


===Widowhood===
[[File:TITLE.jpg|right|thumb|CAPTION.|300px]]
Aisha spent her adult life in the mosque at Medina, keeping all the Muslim prayers and fasts, and being careful never to show her face to any man. When a blind man asked her why she bothered to [[Hijab|veil]] herself from him, she replied, “Even if you cannot see me, I can see you.”<ref>Bewley/Saad 8:49.</ref> Her friends observed that she was usually dressed in loose trousers, a shift, a gown, a veil and gold rings. Her veil was sometimes black,<ref>Bewley/Saad 8:50.</ref> but (unlike the typical modern wearer of a ''niqab''), Aisha often wore both a veil and a gown dyed flame-red<ref>Bewley/Saad 8:52.</ref> or with safflower, which is bright pink.<ref>Bewley/Saad 8:49-51.</ref> Wolfskin furs against the cold are also mentioned, although Aisha was particular not to wear the furs of carrion.<ref>Bewley/Saad 8:49, 51.</ref>
Her income was the revenues of Khaybar. After the surviving Jews were banished to Syria,<ref>Jarrett/Suyuti p. 136.</ref> Aisha chose to take control of her share of the real estate (“land and water”) rather than the annual income of dates and barley.<ref>{{Bukhari|3|39|521}}.</ref> She lived very frugally. She was asked why she bothered to mend her old trousers when “Allah has given you so much wealth,” and she replied, “Enough! A person who has nothing old and worn has nothing new.”<ref>Bewley/Saad 8:51.</ref> She expended most of her wealth in charity. Her nephew bought her house in exchange for 100,000 ''dirhams'' (about £500,000) and allowing her a lifetime residence. The money arrived in two sacks, and Aisha spent all day dividing the money up into bowls to give away as alms. She did not keep even enough to buy her evening meal, although she said she would have done this much if she had thought of it.<ref>Bewley/Saad 8:47-48.</ref> Another time her nephew gave her a gown of rough silk, which she did keep for herself.<ref>Bewley/Saad 8:49.</ref>
===Career===
In working life, she was much sought as a teacher.<ref>{{Bukhari|6|61|515}}.</ref> She hung a curtain in her house so that she could sit behind it while men came to hear her teaching without seeing her.<ref>E.g., see {{Bukhari|1|5|251}}; {{Bukhari|7|68|473}}.</ref> She narrated 2210 ''ahadith'' to her students.<ref>[http://www.islamawareness.net/Muhammed/ibn_kathir_wives.html/ Ibn Kathir, ''The Wives of the Prophet Muhammad (SAW)''].</ref> “Whenever we encountered any difficulty in the matter of any ''hadith'', we referred it to Aisha and found that she had definite knowledge about it.”<ref>Tirmidhi 6:46:3883. See also Al-Dhahabi, “Aisha, Mother of the Faithful” in ''Tadhkirat al-Huffaz'' p. 1/13.</ref> Many of her ''ahadith'' were the endless prescriptions for the correct rituals of prayer and hygiene: Muhammad liked to put on his right sandal first;<ref>[http://sunnah.com/tirmidhi/6/ Tirmidhi 1:6:608]</ref> he always urinated in a squatting position;<ref>[http://ahadith.co.uk/hadithbynarrator.php?n=Aisha&bid=15&let=A/ Ibn Majah 2:307].</ref> and he considered vinegar an “excellent condiment”.<ref>[http://sunnah.com/tirmidhi/25/ Tirmidhi 4:25:1839]</ref>. But many of her other teachings were stories about her friends and family, giving insight into events and relationships while leaving the morals unspoken and implicit. Of Muhammad she said, “His character was the Qur’an,”<ref>{{Muslim|4|1623}}.</ref> an assessment that few would dispute.
There is some evidence that, while Aisha could not contradict any teaching of Muhammad that had become public knowledge, she emphasised the aspects of Islam that she liked. After the Qur’an was collated in writing, she commissioned a copy for herself. When her scribe reached “Guard the prayers and the middle prayer,” she told him to correct it to, “Guard the prayers and the middle prayer ''and the afternoon prayer'',” because this, she said, was how Muhammad had recited it.<ref>{{Muslim|4|1316.}}</ref> While it is difficult to see what motive Aisha could have had for inventing this kind of detail, other people were not convinced, and her addition does not appear in the standard Qur’an.<ref>{{Quran|2|238}}</ref> At other times, Aisha was content not to bother correcting the text. She said that the injunction to stone adulterers to death had been written “on a paper and kept under my pillow. When Allah’s Messenger expired and we were occupied by his death, a goat entered and ate away the paper.”<ref>Ibn Majah 3:1944.</ref> Although several Muslims had memorised this verse, and Aisha never denied that it had once existed, she also made no attempt to re-insert it into the Qur’an. To this day, it is not included.<ref>{{Muslim|17|4194}}.</ref>
She remembered several ''ahadith'' that had not seemed important to the male narrators. When a sack of bread was brought to Muhammad, he had specifically distributed among the peasant and slave women rather than the men.<ref>{{Abudawud|19|2946}}.</ref> She recalled his promise that, “Whoever is tried with something from daughters, and he is patient with them, they will be a barrier from the Fire for him.”<ref>[http://sunnah.com/tirmidhi/27/ Tirmidhi 4:27:2037].</ref> When a student mentioned that prayer was annulled by the passing of a dog, a donkey or a woman, Aisha protested, “Is the woman an ugly animal? It is not good that you people have equated us with dogs and donkeys. When I lay in my bed, the Prophet would come and pray facing the middle of the bed.”<ref>{{Bukhari|1|9|490}}; {{Bukhari|1|9|498}}.</ref> In fact there was dispute about what Muhammad did teach. Three male teachers agreed that the Prophet had told them that a woman who came closer than “the back of the saddle” annulled a man’s prayer.<ref>{{Muslim|4|1032}}; {{Muslim|4|1034}}; {{Muslim|4|1037}}.</ref> Abdullah ibn Abbas conceded that Muhammad had specified only “a menstruating woman,”<ref>{{Abudawud|2|703}}.</ref> while Aisha had no witnesses to her assertion that Muhammad had prayed so close to her that he had nearly touched her feet on prostration. Of course, it is quite possible that Muhammad was inconsistent or that a revelation was abrogated.<ref>See [http://www.answering-islam.org/Responses/Menj/women_prayer.htm/ Shamoun, S., & Katz, J. ''The Muslim Art of Vilification: Of Women, Dogs & Islamic Prayer''] for a detailed discussion of this problem.</ref> The point here is that Aisha was shaping Islam to her own liking.
When recounting the story of how she had been accused of infidelity, she finished, “Questions were asked about [Safwan] ibn Al-Muattal, and they found that he was impotent; he never touched women. He was killed as a martyr after this.”<ref>Guillaume/Ishaq 499.</ref> Perhaps she believed that she would never be contradicted because Safwan was dead. Unfortunately, his name had already appeared on the public record in a law-suit. Not only had he been married, but his wife had complained that he demanded sex while she was fasting (in addition to beating her for spending too long at her prayers). Safwan’s defence had been, “I am a young man and I cannot restrain myself.” Muhammad had ruled that a woman should not fast without her husband’s permission (and that the way to avoid being beaten was to pray shorter prayers).<ref>{{Abudawud|13|2453}}.</ref> In fabricating additional “evidence” for her innocence, presumably because she felt that some people would not be convinced by the assertions in the Qur’an, Aisha had overshot the mark.
Sometimes she gave legal judgments even to senior companions, for “nobody else was so knowledgeable in law.”<ref>Ahmad, ''Musnad'' 6:67; Al-Hakim, ''Mustadrak'' 4:11.</ref> She ruled that the guardian of an orphan was allowed to enjoy the income of her ward’s property.<ref>{{Abudawud|23|3521}}; {{Abudawud|23|3522}}.</ref> She warned some Syrian women to stop their custom of visiting public bath-houses since, “If a woman undresses outside her own home, she tears the veil between herself and Allah.”<ref>{{Abudawud|31|3999}}.</ref> When she recalled Muhammad’s word that, “Breaking a dead man’s bone is like breaking it when he is alive,”<ref>{{Abudawud|20|3201}}.</ref> she was presumably dealing with a current case. She mentioned that Muhammad had not claimed the estate of a freedman who, after falling out of a palm-tree, had died without heirs, but had paid it out to a man from the servant’s village.<ref>[http://sunnah.com/tirmidhi/29/ Tirmidhi 4:29:2251], {{Abudawud|18|2896}}.</ref> She was good at arithmetic, so the Muslims used to consult her on dividing up an inheritance or profits.<ref>Ibn Saad, ''Tabaqat'' vol. 2, p. 481.</ref>
She was also consulted on medicine, for nobody knew more home remedies. “A person would become ill and would be prescribed something, and it would benefit, and I would hear the people prescribing for each other, and I would memorise it all.”<ref>Ahmad, ''Musnad'' 6:67; Al-Hakim, ''Mustadrak'' 4:11.</ref> For example, Muhammad had always treated her fevers with broth.<ref>[http://sunnah.com/tirmidhi/28/ Tirmidhi 4:28:2173].</ref> She used to recommend ''talbina'', a gruel of barley-flour, milk and honey, for a depressed mood, even though patients disliked it.<ref>{{Bukhari|7|71|593}}; {{Bukhari|7|71|594}}.</ref>
===Abu Bakr and Umar===
Islamo-apologists like to emphasise Aisha’s public life. They describe her as “a political activist”<ref>[http://hibamagazine.com/tag/aisha-bint-abu-bakr/ Omar, K. “Ummul-Mumineen – Aisha (rta)” in ''Liba''].</ref> and refer to her “predominant role in government”<ref>[http://www.australianmuslimwomen.org.au/1/post/2012/03/post-title-click-and-type-to-edit.html/ “Legacy of Great Muslim Women Leaders”] in ''Australian Muslim Women’s Association''.</ref> However, such remarks tend to confuse the ''public'' sphere with the ''professional'', perhaps betraying the reality that, historically speaking, most Muslim women have been excluded from both. Aisha was unquestionably a working professional; she influenced people who came to her voluntarily for teaching about Islam; but outside of her profession, there are few concrete examples of her political activity. She never bore an office of state. There is no evidence that she was ever consulted about policy. If she chose to speak out, she was not always heeded. It would be closer to the truth to state that Aisha was a minor political figure who ''occasionally'' influenced politics.
For the first two years after Muhammad’s death, Abu Bakr was the Caliph (leader) of the Islamic state.<ref>{{Tabari|9|p. 184}}.</ref> The Arab tribes who did not want to pay [[Taxes|tax]] immediately apostasised from Islam,<ref>{{Muslim|1|29}}.</ref> and “the whole of Central Arabia [was] either in open apostasy or ready to break away on the first demand of tithe.”<ref>[http://answering-islam.org/Books/Muir/Caliphate/chap3.htm/ Muir, W. (1924). ''The Caliphate: its Rise, Decline and Fall from Original Sources'', 2nd Ed., p. 12]. Edinburgh: John Grant.</ref> Aisha recalled, “If what fell upon my father had fallen upon the solid mountains, it would have crushed them,”<ref>Jarrett/Suyuti, pp. 73-74.</ref> but Abu Bakr determined to fight the apostates until they re-submitted and paid every ''dirham'' “down to the last camel’s halter.”<ref>{{Muslim|1|29}}.</ref> Aisha played no visible role while her father “crushed Apostasy and laid secure the foundations of Islam.”<ref>[http://answering-islam.org/Books/Muir/Caliphate/chap11.htm/ Muir (1924), p. 81].</ref> Abu Bakr died of a fever in August 634<ref>{{Tabari|11|p.129}}.</ref> and was also buried in Aisha’s house.<ref>Jarrett/Suyuti p. 86.]</ref> It was only a few months since Aisha had lost her brother Abdullah, who died of battle-wounds,<ref>Guillaume/Ishaq 591; Bewley/Saad 8:187.</ref> and her grandmother Umm al-Khayr;<ref>Ibn Hajar, ''Al-Isaba'' Vol. 4.</ref> her grandfather Abu Quhafa died a few months later at the age of 95.<ref>Jarrett/Suyuti p. 87.</ref>
Umar succeeded Abu Bakr as caliph.<ref>{{Tabari|11|pp. 145-147, 513}}; {{Tabari}15}p. 4}}.</ref> His reign was devoted to conquest. He sent his armies to Mesopotamia, Syria, Jordan, Jerusalem and the Holy Land, Persia, much of Byzantium, parts of Afghanistan, Egypt, Mauritania and Morocco, and subjected them all to Islam.<ref>Jarrett/Suyuti pp. 135-137.</ref> “He directed the government with the most complete success and victories were numerous during his time.”<ref>Jarrett/Suyuti p. 135.</ref> “‘Omar began his reign master only of Arabia. He died the Caliph of an Empire.”<ref>[http://answering-islam.org/Books/Muir/Caliphate/chap26.htm/ Muir (1924), p. 190].</ref> This expansionist policy did not require assistance from Aisha or any other woman, and there is no record that Aisha had anything to do with any of it. Umar liked women to sit behind curtains where men could not see them.<ref>{{Bukhari|7|60|318}}; {{Muslim|26|5395}}; {{Muslim|26|5396}}.</ref> He did not like them to contribute ideas.<ref>E.g., {{Bukhari|7|62|119}}: “I shouted at my wife and she retorted against me and I disliked that she should answer me back.”</ref>
Within these limits, and when it did not cost him much, Umar showed respect to Muhammad’s widows. His own daughter was one of them,<ref>Ibn Hisham note 918.</ref> yet he paid particular recognition to Aisha. He decreed a pension of 10,000 ''dirhams'' (about £50,000) to each widow, but he allowed 12,000 (£60,000) to Aisha because “she was the beloved of Allah’s Messenger.”<ref>Bewley/Saad 8:48.</ref> When Umar wanted to marry Aisha’s five-year-old sister, Aisha withheld consent: “You are rough and ready … How will it be with her if she disobeys you in any matter and you beat her?”<ref>{{Tabari|14|p. 102}}.</ref> Umar, who was 58, did not press the point and instead married the nine-year-old daughter of Ali.<ref>{{Tabari|13|p. 109}}. Both girls were named Umm Kulthum, which has caused some confusion for historians.</ref> At about the same time, he enlarged the mosque, commensurate with the increase of the crowds who converged on Medina to work and worship.<ref>Jarrett/Suyuti, p. 136.</ref> It is not detailed what difference these crowds, and their larger buildings, might have made to Aisha’s living conditions.
But Aisha had no power to prevent anything that Umar really wanted. When Abu Bakr died, Umar stood outside Aisha’s door, forbidding her relatives inside to practise any mourning rituals, “but they refused to stop.” Umar ordered one of Aisha’s aunts outside, whereupon Aisha announced, “I forbid my house to you.” But she was ignored; a man pushed his way through her door. He brought Aisha’s aunt out to Umar, who “raised his whip over her and gave her a number of blows. The weeping women scattered when they heard that.”<ref>{{Tabari|11|pp. 137-138}}.</ref>
Muhammad’s widows could not leave Medina unless Umar gave them express permission. He kept them close to the mosque for a decade,<ref>Bewley/Saad 8:146. “'Umar ibn Al-Khattab forbade the wives of the Prophet to go on ''hajj'' or '''umra''.”</ref> for Muhammad had told his wives at the Farewell Pilgrimage in 632: “It is this ''Hajj'' and then there is confinement.”<ref>Bewley/Saad 8:41.</ref> It was not until October 644, when Aisha was 30, that she and six of her co-wives were given leave to make another ''Hajj'' to Mecca (i.e., to take a holiday).<ref>Bewley/Saad 8:41, 146-147.</ref> Dressed in safflower-pink,<ref>Bewley/Saad 8:51: “That was after the death of the Prophet and then they went on ''hajj'' wearing safflower red garments.”</ref> they travelled in ''howdahs'' covered with green shawls, preceded by the camel of Uthman ibn Affan and followed by the camel of Abdulrahman ibn Awf. Uthman and Abdulrahman “did not let anyone come near them nor see them,” and shouted, “Get away! Get away! Go left!” or “Go right!” at anyone whom they passed on the road. They stopped whenever Umar stopped. In the midday heat he made camp for them in ravines, shielded by trees on every side, “and they did not let anyone come near them.” A woman who brought them some meat and milk wept at the sight of them, saying she “remembered Allah’s Messenger,” which made all of them weep with her.<ref>Bewley/Saad 8:146-148.</ref>
Umar was assassinated by a disaffected slave in November 644.<ref>{{Tabari|14|pp. 90, 95}}.</ref> He petitioned to be buried beside Muhammad and Abu Bakr. Although Aisha had assumed that this burial spot would be hers, she conceded, “Today I prefer Umar to myself.”<ref>{{Bukhari|2|23|475}}.</ref> With Umar in her house, even though he was dead, Aisha did not like to expose her face. “I never took my veil off and used to stay wrapped up in clothes”<ref></ref> until she could have a wall built to section off the three tombs. Thereafter she never entered the tomb-room unveiled.<ref></ref> The new wall must have reduced her usable living space to half.
===The Caliphate of Uthman===
Uthman ibn Affan, a son-in-law of Muhammad from the aristocratic Umayya clan, was elected the third caliph.<ref>{{Tabari|15|p. 252}}</ref> Aisha, who was now 30, had no ties of kinship or friendship with him. He began his reign by increasing the salaries of his officials<ref>Muir (1924), p. 198.</ref> and continued to make extravagant gifts to his personal friends.<ref>Restatement of the History of Islam.</ref> Uthman was well-liked in the early years, for “he treated them with leniency and was attached to them.”<ref>Jarrett/Suyuti p. 161.</ref> As Medina prospered under his rule, “the fatness of men reached its height,” and “lax” people could be seen betting on flying pigeons and shooting with crossbows – until Uthman cut the wings of the pigeons and broke the bows.<ref>Jarrett/Suyuti p. 170.</ref> In 652 he standardised the Qur’an and burnt variant copies.<ref>Jarrett/Suyuti p. 170.</ref> He built a navy to challenge that of Byzantium.<ref>Restatement of Islamic History</ref> Above all, Uthman continued the policy of military conquest, making forays into Cyprus and Spain, and adding the remaining provinces of North Africa, Anatolia (modern Turkey), Persia, Armenia, Azerbaijan, most of modern Afghanistan and parts of western India (modern Pakistan) to the Islamic empire.<ref>Jarrett/Suyuti pp. 159-161.</ref> None of this required help from Aisha.
Aisha still needed permission to leave Medina. Uthman eventually agreed to escort Muhammad's widows on a second ''Hajj'', and once again, “we were kept well out of sight.”<ref>Bewley/Saad 8:147.</ref> It is not recorded that Aisha left Medina again until 656. Uthman expanded the mosque at Medina to a size of about 67m x 71m by buying up most of the adjoining buildings, though not the houses of Muhammad’s widows. Aisha therefore exchanged most of her old neighbours for carved stone walls, stone pillars and a teakwood roof.<ref>Jarrett/Suyuti pp. 159-160.</ref>
But Uthman was elderly,<ref>{{Tabari|15|p. 252}}. His exact age is disputed but he was probably in his late 60s when he became Caliph.</ref> and his competence declined with his age. After 650 the people became disillusioned by his nepotism and his embezzling of the state treasury.<ref>{Tabari|16|p. 100}}; Jarrett/Suyuti p. 161.</ref> The residents of Medina were angry when he appropriated the common pastures around the city for the Umayya clan and forbade anyone else to graze their animals there.<ref>Restatement of the History of Islam.</ref> Abu Dharr al-Ghifari preached against Uthman’s opulent lifestyle: “Your gold and silver shall burn red-hot in Hellfire and brand your foreheads!” Uthman exiled Abu Dharr to the desert, where he died.<ref>Muir (1924), pp. 211-213.</ref> Abdullah ibn Masood criticised Uthman for exiling Abu Dharr. Uthman ordered him to be dragged out of the mosque and beaten up, after which he was sentenced to lifelong house arrest.<ref>Ahmad ibn Hanbal, ''Musnad'' vol. 5 p. 197.</ref> The Caliph’s only economy was to reduce Aisha’s pension to the same sum allowed to Muhammad’s other widows.<ref></ref> This was tactless, and not only because the Islamic state, in forbidding the widows to marry while making it difficult for them to earn a living, had a moral duty to provide for them. Aisha, who worked harder than any of the other widows in promoting the Islamic state through her teaching, probably perceived her pension more in the light of a well-earned salary. She went to Uthman to ask him to restore her “inheritance”. He refused, reminding her that she had actively supported Abu Bakr’s decision not to pay any inheritance to Muhammad’s family as “prophets have no heirs.” After this interview, Aisha invoked the penalty for [[Islam and Apostasy|apostasy]], exclaiming, “Kill this old fool, for he is an unbeliever!”<ref>{{Tabari|16|pp. 52-53}}; Ibn Athir, ''History'' vol. 3 p. 206.</ref>
Ammar ibn Yasir, an early convert to Islam<ref>Guillaume/Ishaq 117.</ref> who had fought at Badr,<ref>Guillaume/Ishaq 329.</ref> challenged Uthman for embezzling the public treasury. Uthman ordered him to be thrown out of the mosque; the octogenarian Ammar was beaten up until he was unconscious. Baladhuri.<ref></ref> At this point, Aisha interrupted Friday prayers by addressing Uthman in public as she waved an old sandal of Muhammad's: “How soon indeed you have forgotten the ''sunna'' of your Prophet, when his hair, shirt and sandal have not yet perished!” Abbott, N. (1942, 1998). ''Aishah: the Beloved of Muhammad''. London: Saqi Books.<ref></ref> When the Governor of Kufa (who was Uthman’s brother) turned up to prayers so drunk that he recited the litany wrongly,<ref>Jarrett/Suyuti p. 159</ref> Uthman overlooked it and withheld the customary punishment. A delegation from Iraq arrived in Medina to ask that the drunken Governor be replaced, and the Caliph threatened to punish them for making the request. The Iraqis appealed to Aisha, drawing from Uthman the remark, “Can the rebels and scoundrels of Iraq find no other refuge than the home of Aisha?”<ref></ref> When Aisha brought their complaint back to Uthman, he responded that she had no right to approach him since she had been “ordered to stay at home.” Abbott (1942, 1998).<ref></ref> At this suggestion that a woman should not be involved in public affairs, some people “demanded to know who indeed had better right than Aisha in such matters.” Abbott (1942, 1998).<ref></ref> Uthman belatedly sentenced his brother to 80 lashes, which Ali delivered.<ref>{{Bukhari|5|57|45}}; {{Bukhari|5|58|212}}.</ref>
Matters came to a head when Uthman’s governor in Egypt committed a murder, and 700 Egyptians arrived in Medina to petition for a new incumbent. Aisha once again took a stand against Uthman: “You have refused the request of Muhammad’s companions to remove this man, yet he has killed one of their people. Therefore do them justice against your Governor.”<ref>Jarrett/Suyuti p. 162.</ref> After similar urgings from Talha ibn Ubaydullah and Ali, Uthman promised to appoint Aisha’s brother Muhammad as the replacement governor. But on his journey to Egypt, Muhammad intercepted a letter bearing Uthman’s seal that ordered the old governor to kill him. He returned to Medina to show the letter (which Uthman then denied writing), “and there was not one of the people of Medina but was wroth against Othman, and it increased the wrath and anger of those who were enraged on account of Ibn Masa’ud, Abu Darr, and Ammar-b-Yasir.”<ref>Jarrett/Suyuti p. 163. {{Tabari|15|pp. 168-185}}.</ref> Letters signed with Aisha's name called for Uthman’s assassination, though she later claimed they had been forged:<ref>Ibn Saad, ''Tabaqat'' vol. 3 p. 60; Baladhuri, ''Ansab al-Ashraf'' vol. 5 pp. 596-597.</ref> “No, by the One in whom believed the believers and disbelieved the disbelievers, I did not write to them with the black [ink] on the white [paper]!” Even if, as her friends chose to believe,<ref>Baladhuri, ''Ansab al-Ashraf'' vol. 5 p. 597.</ref> she was telling the truth – even if her active desire was only to depose Uthman yet keep him alive – she very obviously did not care what his other enemies might do to him. She even said, “I wish I had him in my baggage so that I could throw him into the sea!”<ref>Baladhuri, ''Ansab al-Ashraf'' part 1 vol. 4 p. 75.</ref>
The disaffected in Medina negotiated with those in the provinces. In April 656 rebels from Syria, Mesopotamia and Egypt converged in Medina and demanded that Uthman abdicate.<ref>{{Tabari|15|p. 184}}, citing Ibn Ishaq; Muir (1924), pp. 224-227.</ref> They besieged him in his house and cut off his water supply<ref>Jarrett/Suyuti pp. 162-163.</ref> while the citizens of Medina watched. Leading Muslims like Ali, Talha and Al-Zubayr made only token efforts to assist their Caliph.<ref>{{Tabari|15|pp. 180-181, 235}}; Muir (1924), pp. 230-231.</ref> Seeing that the rebels were likely to prevail, Aisha departed in June for the annual ''Hajj'' in Mecca so that she would be far from the crime-scene. She was 42, and it was the first time she had left Medina without asking anyone’s permission, a strong indication of Uthman’s loss of control. She urged her brother Muhammad to accompany her, but he declined.<ref>{{Tabari|15|pp. 208-209}}.</ref> During her absence, he was the leader of the besiegers who broke through the roof of Uthman’s house and stabbed him to death.<ref>{{Tabari|15|pp. 165-185, 220}}; Jarrett/Suyuti pp. 165-167.</ref>
===The Caliphate of Ali===
Aisha had expected that the next caliph would be one of her brothers-in-law, Talha ibn Ubaydullah or Al-Zubayr ibn Al-Awwam.<ref>{{Tabari|15|p. 161}}. “Then some Egyptians banded together and came to ‘Ali, while a party of Basrans [Syrians] came to Talhah and a few Kufans [Iraqis] to al-Zubayr. Each of these groups said, ‘If (the loyalists in Medina) render the oath of allegiance to our companion, (well and good). Otherwise, we shall plot against them...’” In {{Tabari|15|pp. 238-239}}, Aisha appeared to prefer the claim of Talha: “If Talha becomes Caliph (after Uthman), he will follow the path of his kinsman Abu Bakr.” Talha was the husband of her younger sister Umm Kulthum, while Al-Zubayr was married to her older sister Asma.</ref> But on the road back to Medina after her ''Hajj'', she heard that Ali, whom she still hated,<ref>E.g., Guillaume/Ishaq 679; {{Tabari|9|p. 170}}: “Ali ibn Abi Talib, but ‘A’ishah could not bring herself to speak well of him, though she was able to do it.”</ref> had been elected,<ref>Jarrett/Suyuti pp. 166, 176.</ref> and exclaimed, “I would rather see the sky fall down than Ali chosen as leader!”<ref>{{Tabari|16|p. 52}}.</ref> She suddenly remembered that Muhammad had thrice told Uthman, “If Allah ever places you in authority, and the hypocrites want to rid you of the garment, do not take it off,” and when she was asked why she had not told everyone that ''hadith'' earlier, she replied, “I was made to forget it.”<ref>Ibn Majah 1:112.</ref> She turned back to Mecca and called for Uthman’s murder to be avenged, an inconsistency for which she was criticised.<ref>{{Tabari|16|pp. 52-53}}: “How is that? By Allah, you were the first to incline the blade against Uthman and were saying, ‘Kill the fool!’”</ref> Ali denied any involvement with the assassination,<ref>{{Tabari|16|pp. 180-181}}. Despite the convenience of Uthman’s murder to Ali, there is no evidence that he was actively involved. Neither he nor Aisha had needed to participate directly in the murder because Uthman had had so many other enemies who were willing to do the deed.</ref> but nevertheless he claimed he was powerless to punish the murderers<ref>{{Tabari|16|p. 18}}.</ref> and he refused to comment on whether the killing had been just or unjust.<ref>{{Tabari|17|p. 26}}.</ref> Al-Zubayr and Talha, who claimed they had only sworn allegiance to Ali under duress, now joined Aisha in Mecca.<ref>Jarrett/Suyuti, p. 176.</ref> The anti-Ali faction gathered around them,<ref>Muir (1924), pp. 240-241.</ref> and they vowed to avenge Uthman.<ref>Jarrett/Suyuti, p. 176.</ref> According to the British historian Sir William Muir: “The cry of vengeance on the regicides really covered designs against … 'Ali,”<ref>Muir (1924), p. 243.</ref> whom they intended to depose in favour of one of themselves.
Aisha raised an army of 30,000,<ref>{{Tabari|16|p. 121}}.</ref>  which Talha and Al-Zubayr warned her was still not enough to tackle the rebels in Medina.<ref>{{Tabari|16|pp. 41, 43}}.</ref> Instead they marched out to Syria, where they defeated the Governor of Basra and took over the city.<ref>{{Tabari|16|p. 76}}; Muir (1924), pp. 243-244.</ref> They put to death everyone who was implicated in the assassination of Uthman and shaved off the beard of the deposed Governor.<ref>Muir (1924), p. 244.</ref> But they were not powerful enough to do anything more towards either their ostensible goal of avenging Uthman (since the majority of the rebels were still in Medina) or their real goal of deposing Ali. After gathering reinforcements<ref>Muir (1924), pp. 246-247.</ref> Ali entered Basra with a professional army of 20,000.<ref>{{Tabari|16|p. 121}}.</ref> At first each side held up copies of the Qur’an, urging the other not to fight.<ref>{{Tabari|16|pp. 129, 130, 152}}.</ref> Aisha’s side cursed Uthman’s killers, and Ali’s side started cursing them too.<ref>{{Tabari|16|p. 132}}.</ref> If the conflict really had been about avenging Uthman, negotiations might well have averted the battle. But on 7 December 656 Aisha’s warriors killed a messenger from Ali, and Ali responded, “Now we are justified in fighting!” Razwy (1996), p. 463, CITING TABARI.<ref></ref> So battle commenced.
Aisha directed her troops from an armour-plated red ''howdah'' on a red camel<ref>{{Tabari|16|pp. 124, 156}}.</ref> named Al-Askar (“soldier”).<ref></ref> Talha was one of the first to be killed, by an arrow to his knee.<ref>{{Tabari|16|pp. 111, 126, 127, 150}}.</ref> However, since most of the warriors were wearing armour, arrows killed inefficiently, so both sides concentrated on sword-work and cutting off one another’s limbs.<ref>{{Tabari|16|p. 135}}.</ref> “Never did I see a day when more men hastened to fight with only a left hand because they had lost their right.”<ref>{{Tabari|16|p. 171}}.</ref> Al-Zubayr, who no longer wanted to fight, left the battle, but he was followed and killed while at his prayers.<ref>{{Tabari|16|pp. 112, 159}}.</ref> The battle was long and bloody, and 13,000 were slain.<ref>Jarrett/Suyuti p. 177. {{Tabari|16|pp. 164}} says it was only 10,000.</ref> After losing both Talha and Al-Zubayr, Aisha’s men felt obliged to protect the Mother of the Faithful by keeping close to her camel. One by one, forty men (some say seventy) took turns to hold its nose-rope,<ref>{{Tabari|16|pp. 138-139, 153}}.</ref> chanting, “''Fear not, O Aisha our Mother! All your sons are heroes brave; none is fearful or cautious. We will not flee until our skulls tumble, until boiling red blood pours from them! Fear not, O Aisha, wife of the Blessed!''”<ref>{{Tabari|16|pp. 138, 149}}.</ref> until each was cut down by Ali’s forces.<ref>{{Tabari|16|p. 136}}.</ref> Al-Askar held steady amid the battle until both camel and ''howdah'' “looked like a giant hedgehog” because they were so stuck with arrows.<ref>{{Tabari|16|p. 156}}.</ref> Finally someone managed to cut one of its legs right off, whereupon “it threw itself down on its side and growled,” and the ''howdah'' fell to the ground. With all their leaders defeated, “those soldiers of ‘A’ishah behind that position fled.”<ref>{{Tabari|16|pp. 149-150}}.</ref> Aisha, at Ali’s command, was extracted from her ''howdah'' by her own brother Muhammad and brought to Ali.<ref>Muir (1924) p. 251. Muhammad was Ali’s stepson; he had been very young when Abu Bakr died and his mother, Asma bint Umays, remarried to Ali (Bewley/Saad 8:197-198).</ref>
It would have been foolish  to subject a Mother of the Faithful to judicial execution, so Ali staged a public show of reconciliation. He addressed Aisha as “Mother,” and they each asked the other’s forgiveness.<ref>{{Tabari|16|p. 158}}.</ref> Then he arranged for her brother to escort her to Mecca, where she remained for several months until the next ''Hajj'', as if to demonstrate that she was free to go where she wished.<ref>{{Tabari|16|p. 167}}.</ref> But then she was taken back to Medina, where Ali kept her under house-arrest in the mosque complex for as long as he lived. She was to play no further part in public affairs.<ref>Muir (1924) p. 251.</ref>
Muslims have traditionally perceived the Battle of the Camel, the first war where Muslim fought Muslim, as “proof” that “woman was not created to poke her nose into politics.”<ref>[http://www.irfi.org/articles/articles_401_450/female_leadership_in_islam.htm/ Sa’id Al-Afghani], cited in Shehabuddin, S. “Female Leadership in Islam” in ''Islamic Research Foundation International, Inc.''</ref> In fact Aisha was no more aggressive than her male counterparts, and the war was no more disastrous than the hundreds of wars, including Muslim-against-Muslim wars, that male Muslims have fought ever since. The real problem was not that Aisha was a woman but that her Islamic world-view had taught her to solve problems by authoritarianism, assassination and open war. Aisha regretted the Battle of the Camel; she said she wished she had died twenty years beforehand,<ref>{{Tabari|16|p. 162}}.</ref> or even, “I wish I had been a leaf on a tree! I wish I had been a stone! I wish I had been a clod of earth! By Allah, I wish that Allah had not created me as anything at all!”<ref>Bewley/Saad 8:52.</ref> Sunni Muslims understand these expressions of regret as proof that Aisha “sincerely repented and wasn't against the household [of Ali] after that.”<ref>[http://www.yanabi.com/index.php?/topic/426447-mothers-of-the-believers-hazrath-aisha-siddiqa-ra/page__st__80/ “Mothers Of The Believers Hazrath Aisha Siddiqa (r.a)” in ''Yanabi.com - reviving the spirit of Islam''.]</ref> However, it is not completely clear whether she repented starting the war or whether her real regret was only that she had lost it. When a man told her, “Repent, for you have made a mistake,” he was sentenced to 100 lashes.<ref>{{Tabari|16|pp.165-166}}.</ref>
The remainder of Ali’s reign was dominated by his conflict with Muaawiya ibn Abi Sufyan, a brother-in-law of Muhammad<ref>Muaawiya’s sister Ramla had been one of Muhammad’s wives (Ibn Hisham note 918).</ref> and kinsman of Uthman. In due course, Muaawiya captured Aisha’s brother Muhammad, killed him “in retaliation for Uthman,” then “cast him into the corpse of a donkey and set fire to it.” Although Aisha had demanded vengeance on Uthman’s assassins, she apparently had not meant her brother, for whom she grieved deeply and made extra prayers.<ref>{{Tabari|17|pp. 157-158}}.</ref> Ali was assassinated within five years,<ref>{{Tabari|17|pp. 213-216, 226-227}}; Jarrett/Suyuti p. 178.</ref> and Aisha was “joyous” at the news.<ref>{{Tabari|17|p. 224}}.</ref>
===The Caliphate of Muaawiya===
Muaawiya succeeded Ali as caliph in January 661.<ref>Jarrett/Suyuti pp. 178, 197.</ref> He “excelled at insults”<ref>{{Tabari|15|pp. 115-116}}.</ref> and was just as nepotistic as Uthman and Ali had been.<ref>{{Tabari|18|p. 154}}.</ref> He continued the Islamic conquests, consolidating gains in Persia and modern Afghanistan and adding Sudan to the empire.<ref>Jarrett/Suyuti pp. 198-199.</ref>
Muaawiya had no reason to dislike Aisha, who had been his enemy's enemy. He did not even need to take active steps to “keep her out of politics” by maintaining her house-arrest, for he moved the capital of the Islamic empire to Damascus,<ref>Muir (1924) p. 291.</ref> so the great affairs of state no longer occurred on Aisha’s doorstep in the mosque at Medina. Therefore Muaawiya had nothing to lose by showing Aisha, at least superficially, the deference due to the foremost Mother of the Faithful. He contacted her, asking, “Write a letter to advise me, and do not overburden me.” Aisha’s polite reply deliberately avoided all political controversy.
{{Quote|Aisha's letter to Caliph Muaawiya, [http://sunnah.com/tirmidhi/36/ Tirmidhi:4:36:2597].|Peace be upon you. As for what follows: Indeed I heard Allah’s Messenger saying, “Whoever seeks Allah’s pleasure by the people’s wrath, Allah will suffice him from the people. And whoever seeks the people’s pleasure by Allah’s wrath, Allah will entrust him to the people.” And peace be upon you.}}
When Muaawiya beheaded one of Ali’s partisans, Aisha told him that he should have shown more forbearance<ref>{{Tabari|18|p. 127}}.</ref> and she suffered no penalty for voicing this criticism. In 671 Aisha’s brother Abdulrahman refused to take the oath of allegiance to Muaawiya’s son Yazid as the future successor.<ref>Jarrett/Suyuti pp. 199, 207.</ref> Marwan, Governor of Medina,<ref>That is, Marwan ibn Al-Hakam, the future Caliph Marwan I.</ref> ordered his arrest. Abdulrahman went straight to Aisha’s house, “and they were not able to capture him,”<ref>{{Bukhari|6|60|352}}; [http://www.qtafsir.com/index.php?option=com_content&task=view&id=2041&Itemid=102/ Ibn Kathir, ''Tafsir'' on Q46:17.]</ref> for unlike Umar 27 years earlier, Marwan did not dare enter behind the curtain of the Mother of the Faithful. He announced from the outside, “Abdulrahman is the man about whom Allah revealed the verse, ‘The man who says to his parents, “Fie on you!”…’” ({{Quran|46|17}}). From behind the curtain, Aisha’s voice contradicted, “Marwan is lying! Allah never revealed any part of the Qur’an about any member of Abu Bakr’s family except ''me''! But Allah’s Apostle cursed Marwan’s father before Marwan was born, so Marwan is full of Allah’s curse.”<ref>{{Bukhari|6|60|352}}; [http://www.qtafsir.com/index.php?option=com_content&task=view&id=2041&Itemid=102/ Ibn Kathir, ''Tafsir'' on Q46:17.]; Jarrett/Suyuti p. 207.</ref> The strictures of the Veil had saved Aisha’s brother for the time being. Fortunately for Abdulrahman, Muaawiya soon afterwards re-assessed the political situation and decided not to press the point.<ref>Jarrett/Suyuti p. 200.</ref>
Despite the observation of these basic courtesies, however, it is clear that Aisha was in no position to overrule anyone of importance. When she heard that Marwan’s brother had taken his newly divorced daughter into his own home, Aisha instructed Marwan to follow the correct Islamic procedure for the ''idda'' and order his niece’s return to her husband’s house.<ref>{{Bukhari|7|63|242}}.</ref> The Governor pleaded the precedent of Fatima bint Qays,<ref>{{Bukhari|7|63|242}}; {{Abudawud|12|2288}}.</ref> whom Muhammad had long ago allowed to serve her ''idda'' at the house of a blind man.<ref>{{Abudawud|12|2282}}.</ref> Aisha, who had “severely objected” to that ruling, told Marwan that, “Fatima lived in a desolate house and she feared for her loneliness there,” so Muhammad had made a special exception,<ref>{{Abudawud|12|2285}}.</ref> which should not be used as a general precedent.<ref>{{Bukhari|7|63|242}}; {{Abudawud|12|2286}}.</ref> Marwan advised Aisha that if she understood why Muhammad had made an exception for Fatima, she ought to understand why his niece also had good reason to be considered an exception.<ref>{{Abudawud|12|2288}}.</ref> The silence as to the outcome of the dispute indicates that, even in this trivial matter, Aisha did not prevail against the Governor.
Aisha devoted the last 17 years of her life to professional rather than political activities. She continued to teach the Qur’an and to reminisce about Muhammad. She said that it did not matter in which order the ''suras'' of the Qur’an were arranged, but she could, on request, recite them in chronological order.<ref>{{Bukhari|6|61|515}}.</ref> Whenever she recited, “Women, remain in your houses,”<ref>{{Quran|33|33}}.</ref> she wept until her veil was soaked.<ref>Bewley/Saad 8:56.</ref>
===Death===
Muhammad’s cousin, Abdullah ibn Abbas, visited Aisha on her deathbed and reminded her: “Good news! Nothing remains between you and meeting Muhammad!” But Aisha, despite Muhammad’s promises that, “You will be my wife in the Garden,”<ref>Bewley/Saad 8:47.</ref> did not admit to any confidence that she would be reunited with him in Paradise. She replied to Abdullah, “Leave me be. I wish I had been something discarded and forgotten.”<ref>Bewley/Saad 8:53.</ref> She died on Tuesday 17 Ramadan 58 AH,<ref>Bewley/Saad 8:54.</ref> the 56th lunar anniversary of the Battle of Badr.<ref>Guillaume/Ishaq 299-300.</ref> By the Gregorian calendar, it was 16 July 678, and she was 64 years old.
It would have been natural to bury her in her own house, but she instructed that she should be laid beside nine of her co-wives in the ''Jannat al-Baqi'' (Celestial Cemetery) in Medina, “as I would not like to be looked upon as better than I really am”<ref>{{Bukhari|2|23|474}}; Bewley/Saad 8:52.</ref> and “because I have caused mischief after Allah’s Messenger.”<ref>Bewley/Saad 8:52.</ref> A flaming palm-branch led her funeral procession, and women gathered at ''al-Baqi'' as if it were a festival.<ref>Bewley/Saad 8:54</ref> “The ''Ansar'' gathered and attended [the funeral], and no other night was ever seen that was more crowded than that one. [Even] the people of the villages outside Medina came.”<ref>{{Tabari|39|p. 173}}.</ref> Aisha had chosen to waive the posthumous glory that she might have attracted if she had lain beside her husband, on display throughout all history as the most important of Muhammad’s consorts.
===See Also===
*[[Qur'an, Hadith and Scholars:Aisha]] (''primary and early sources about Aisha'')
*[[Muhammad's Wives]] (''Hub Page'')
*[[The Tragedy of Aisha]]
*[[Aisha (Farsideology)]] (''satire'')
===References===
{{reflist}}

Latest revision as of 07:23, 18 July 2013

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