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==Aisha bint Abi Bakr, Part 3== | ==Aisha bint Abi Bakr, Part 3== | ||
[[File:safflowerveil.jpg|right|thumb|The “safflower | [[File:safflowerveil.jpg|right|thumb|The “safflower red” dye that Aisha often wore is this colour. The safflower plant also produces a bright yellow dye from which the red is being distinguished.|300px]] | ||
===Widowhood=== | ===Widowhood=== | ||
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But Uthman was elderly,<ref>Estimates of his exact age at death in {{Tabari|15|p. 252}} range from 75 to 90 lunar years. (There is also one vote for the “magic number” of 63, but we can ignore this.) Hence he was at least 60 solar years, and perhaps 75, 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}}: “We became angry at Uthman on your behalf for three things he did: giving command to youths, expropriating common property and beating with whip and stick.” See also 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. Restatement of the History of Islam.<ref></ref> Abu Dharr al-Ghifari, a man of humble birth who had been one of the earliest converts to Islam,<ref>{{Tabari|6|pp. 85, 87}}.</ref> preached against Uthman’s opulent lifestyle: “Your gold and silver shall burn red-hot in Hellfire and brand your foreheads!”<ref>{{Tabari|15|p. 65}}.</ref> Unable to take the criticism, Uthman exiled Abu Dharr to the desert, where he died in penury.<ref> Guillaume/Ishaq 606; {{Tabari|15|pp. 100-101}}.</ref> The Caliph’s only economy was to reduce Aisha’s pension to the same sum allowed to Muhammad’s other widows.<ref></ref> Aisha went to ask Uthman to restore her “inheritance,” but 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>Ibn Athir, ''History'' vol. 3 p. 206.</ref> Abdullah ibn Masood criticised Uthman for his embezzlements and for exiling Abu Dharr. The Caliph broke off his Friday sermon to call Abdullah “a foul and despicable beast,” at which Aisha (whose front door was directly opposite the pulpit<ref>Bewley/Saad 8:121.</ref>) protested from behind her curtain: “Is this the way to speak of a companion of Allah’s Apostle?” Uthman ordered Abdullah out of the mosque and sentenced him to lifelong house arrest and loss of pension, at which the Caliph’s henchmen ejected him so violently that his ribs were broken.<ref>Ahmad ibn Hanbal, ''Musnad'' vol. 5 p. 197.</ref> | But Uthman was elderly,<ref>Estimates of his exact age at death in {{Tabari|15|p. 252}} range from 75 to 90 lunar years. (There is also one vote for the “magic number” of 63, but we can ignore this.) Hence he was at least 60 solar years, and perhaps 75, 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}}: “We became angry at Uthman on your behalf for three things he did: giving command to youths, expropriating common property and beating with whip and stick.” See also 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. Restatement of the History of Islam.<ref></ref> Abu Dharr al-Ghifari, a man of humble birth who had been one of the earliest converts to Islam,<ref>{{Tabari|6|pp. 85, 87}}.</ref> preached against Uthman’s opulent lifestyle: “Your gold and silver shall burn red-hot in Hellfire and brand your foreheads!”<ref>{{Tabari|15|p. 65}}.</ref> Unable to take the criticism, Uthman exiled Abu Dharr to the desert, where he died in penury.<ref> Guillaume/Ishaq 606; {{Tabari|15|pp. 100-101}}.</ref> The Caliph’s only economy was to reduce Aisha’s pension to the same sum allowed to Muhammad’s other widows.<ref></ref> Aisha went to ask Uthman to restore her “inheritance,” but 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>Ibn Athir, ''History'' vol. 3 p. 206.</ref> Abdullah ibn Masood criticised Uthman for his embezzlements and for exiling Abu Dharr. The Caliph broke off his Friday sermon to call Abdullah “a foul and despicable beast,” at which Aisha (whose front door was directly opposite the pulpit<ref>Bewley/Saad 8:121.</ref>) protested from behind her curtain: “Is this the way to speak of a companion of Allah’s Apostle?” Uthman ordered Abdullah out of the mosque and sentenced him to lifelong house arrest and loss of pension, at which the Caliph’s henchmen ejected him so violently that his ribs were broken.<ref>Ahmad ibn Hanbal, ''Musnad'' vol. 5 p. 197.</ref> | ||
Ammar ibn Yasir, an early convert to Islam<ref>Guillaume/Ishaq 117.</ref> who had fought at Badr,<ref>Guillaume/Ishaq 329.</ref> also challenged Uthman for embezzling the public treasury. Uthman ordered him to be thrown out of the mosque; the octogenarian Ammar was beaten up to unconsciousness. Baladhuri, ''Ansab al-Ashraf'' vol. 5 pp. 48, 54, 88. Ibn Saad, ''Tabaqat'' vol. 3 part 1 p. 185.<ref></ref> At the next Friday’s prayers Aisha emerged from her house carrying an old shirt and sandal of Muhammad’s and interrupted prayers to address Uthman: “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 liturgy wrongly,<ref>Jarrett/Suyuti p. 159</ref> Uthman overlooked it and withheld the customary punishment. A delegation from | Ammar ibn Yasir, an early convert to Islam<ref>Guillaume/Ishaq 117.</ref> who had fought at Badr,<ref>Guillaume/Ishaq 329.</ref> also challenged Uthman for embezzling the public treasury. Uthman ordered him to be thrown out of the mosque; the octogenarian Ammar was beaten up to unconsciousness. Baladhuri, ''Ansab al-Ashraf'' vol. 5 pp. 48, 54, 88. Ibn Saad, ''Tabaqat'' vol. 3 part 1 p. 185.<ref></ref> At the next Friday’s prayers Aisha emerged from her house carrying an old shirt and sandal of Muhammad’s and interrupted prayers to address Uthman: “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 liturgy wrongly,<ref>Jarrett/Suyuti p. 159</ref> Uthman overlooked it and withheld the customary punishment. A delegation from Mesopotamia arrived in Medina to ask that the drunken Governor be replaced, and the Caliph threatened to punish them for making the request. The Mesopotamians appealed to Aisha, drawing from Uthman the remark, “Can the rebels and scoundrels of Mesopotamia 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 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<ref>{{Tabari|15|p. 184}}.</ref> (which Uthman then denied writing<ref>{{Tabari|15|p. 185}}.</ref>), “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.</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 specific goal was only Uthman’s abdication – 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> | 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 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<ref>{{Tabari|15|p. 184}}.</ref> (which Uthman then denied writing<ref>{{Tabari|15|p. 185}}.</ref>), “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.</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 specific goal was only Uthman’s abdication – 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> | ||
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===The Caliphate of Ali=== | ===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 [ | 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 [Mesopotamians] 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.<ref>{{Tabari|16|p. 39}}.</ref> Ali denied any involvement with the assassination,<ref>{{Tabari|16|pp. 181}}: “I did not commit it nor was I in any way connected with it.” 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 as long as the mob ruled<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}}: “I will not say either that he was killed unjustly or that his killing was justified, because he was unjust himself.”</ref> Talha and Al-Zubayr, who claimed they had only sworn allegiance to Ali under duress, now joined Aisha in Mecca,<ref>Jarrett/Suyuti, p. 176.</ref> and the anti-Ali faction gathered around them.<ref>Muir (1924), pp. 240-241.</ref> The three of them vowed to avenge Uthman.<ref>Jarrett/Suyuti, p. 176.</ref> When they were asked, “How is that? By Allah, you were the first to incline the blade against Uthman and were saying, ‘Kill the fool!’”<ref>{{Tabari|16|pp. 52-53}}.</ref> they replied: “We wanted ... Uthman to satisfy (our complaints). We didn’t want him to be killed.”<ref>{{Tabari|16|p. 69}}.</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|p. 43}}.</ref> Instead they marched out to Syria, where they defeated the Governor of Basra and took over the city.<ref>{{Tabari|16|pp. 69-70, 76}}; Muir (1924), pp. 243-244.</ref> They put to death everyone who was implicated in the assassination of Uthman.<ref>{{Tabari|16|p. 73}}.</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. 122, 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.<ref>{{Tabari|16|pp. 121-122}}.</ref> But on 7 December 656 hostilities erupted. Aisha’s warriors killed Ali’s messenger-boy, and Ali responded, “Battle is now justified, so fight them!”<ref>{{Tabari|16|pp. 126-127}}.</ref> So battle commenced. | 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|p. 43}}.</ref> Instead they marched out to Syria, where they defeated the Governor of Basra and took over the city.<ref>{{Tabari|16|pp. 69-70, 76}}; Muir (1924), pp. 243-244.</ref> They put to death everyone who was implicated in the assassination of Uthman.<ref>{{Tabari|16|p. 73}}.</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. 122, 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.<ref>{{Tabari|16|pp. 121-122}}.</ref> But on 7 December 656 hostilities erupted. Aisha’s warriors killed Ali’s messenger-boy, and Ali responded, “Battle is now justified, so fight them!”<ref>{{Tabari|16|pp. 126-127}}.</ref> So battle commenced. | ||
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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 more than once declared, “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. | 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 more than once declared, “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. | ||
The remainder of Ali’s reign was dominated by his conflict with Muaawiya ibn Abi Sufyan,<ref></ref> a brother-in-law of Muhammad<ref>Ibn Hisham note 918. Muaawiya’s sister Ramla had been one of Muhammad’s wives.</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 “she mourned for him greatly and made extra prayers for him at the end of the ritual prayers.”<ref>{{Tabari|17|pp. 157-158}}.</ref> Muhammad’s son Al-Qasim came to live with her,<ref>{{Tabari|17|pp. 157-158}}.</ref> which must have been a significant compensation, as Aisha had always wanted a child of her own.<ref></ref> Ali was assassinated within five years.<ref>{{Tabari|17|pp. 213-216, 226-227}}; Jarrett/Suyuti p. 178.</ref> When Aisha heard the news, she recited: “And she threw down her staff and settled upon her place of abode like the traveller happy to return home.”<ref>{{Tabari|17|p. 224}}. This was the formulaic ending to a story, equivalent to, “And they all lived happily ever after.”</ref> A neighbour asked her if she had really been speaking so happily of Ali’s death, to which Aisha cryptically replied, “I am forgetful! If I forget, remind me.”<ref>{{Tabari|17|pp. 224-225}}. The neighbour was Zaynab bint Abi Salama, the daughter of another of Muhammad’s wives and a partisan of Ali.</ref> | The remainder of Ali’s reign was dominated by his conflict with Muaawiya ibn Abi Sufyan,<ref></ref> a brother-in-law of Muhammad<ref>Ibn Hisham note 918. Muaawiya’s sister Ramla had been one of Muhammad’s wives.</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 “she mourned for him greatly and made extra prayers for him at the end of the ritual prayers.”<ref>{{Tabari|17|pp. 157-158}}.</ref> Muhammad’s son Al-Qasim came to live with her,<ref>{{Tabari|17|pp. 157-158}}.</ref> which must have been a significant compensation, as Aisha had always wanted a child of her own.<ref>For example, in Bewley/Saad 8:46 she expresses her longing to be known as “Mother of Someone”. Muhammad suggests she call herself ''Umm Abdullah'' after her sister’s son.</ref> Ali was assassinated within five years.<ref>{{Tabari|17|pp. 213-216, 226-227}}; Jarrett/Suyuti p. 178.</ref> When Aisha heard the news, she recited: “And she threw down her staff and settled upon her place of abode like the traveller happy to return home.”<ref>{{Tabari|17|p. 224}}. This was the formulaic ending to a story, equivalent to, “And they all lived happily ever after.”</ref> A neighbour asked her if she had really been speaking so happily of Ali’s death, to which Aisha cryptically replied, “I am forgetful! If I forget, remind me.”<ref>{{Tabari|17|pp. 224-225}}. The neighbour was Zaynab bint Abi Salama, the daughter of another of Muhammad’s wives and a partisan of Ali.</ref> | ||
===The Caliphate of Muaawiya=== | ===The Caliphate of Muaawiya=== | ||
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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 requested her, “Write a letter to advise me, and do not overburden me.” Aisha’s polite reply deliberately avoided all political controversy. | 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 requested her, “Write a letter to advise me, and do not overburden me.” Aisha’s polite reply deliberately avoided all political controversy. | ||
{{Quote| | {{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|pp. 127, 153}}.</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 from the pulpit. 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!”…’”<ref>{{Quran|46|17}}.</ref> 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 I heard Allah’s Apostle curse 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> | When Muaawiya beheaded one of Ali’s partisans, Aisha told him that he should have shown more forbearance<ref>{{Tabari|18|pp. 127, 153}}.</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 from the pulpit. 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!”…’”<ref>{{Quran|46|17}}.</ref> 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 I heard Allah’s Apostle curse 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> | ||