Aisha maintained her animosity against Ahlul Bayt (as) until she died!

In the follow up discussion on the group, Brother Hashim also claimed that Aisha was regretful after inciting a war against Imam Ali (as) and after getting twenty thousand Muslims killed. According to Brother Hashim since there is no evidence that she did or didn’t regret over her actions we should positively assume (exercise Husn al-Dhan) and consider that she regretted and mended her relationship with Ahlul Bayt (as). There are two reasons Brother Hashim mentioned why we should not condone her and invoke the curse of Allah (swt) on her. The first reason is: Aisha is the mother of the believers (umm al-Momineen), and the second reason is that Imam Ali (as) treated Aisha with utmost respect (hurmat –e–oola) after the battle because she was the wife of the Prophet (saw).

I have disagreed with this view point on the group discussion but I was not able to give proper explanation or references to prove my point, and in the conclusion the discussion left many in doubts and confusion with one brother declaring in the end “Aisha is my mother”.

I was able to collect several references to prove my point that Aisha never regretted in her life and she maintained her hatred for Ahlul Bayt (as) until she died, so there is no need to exercise Husn al-Dhan when facts are present. I have also found references that clarifies the reason why Imam Ali (as) gave her safe passage to home after the battle. Finally, there is an essential context in which the term Umm ul Momineen has appeared in Quran and Ahadith that we all need to understand before emotionally declaring that “Aisha is my mother”. I will mention these reference briefly however a lengthy explanation is also available.

1)      Umm al-Momineen: The first necessary clarification in my opinion is the meaning of the word “Um/Mother” in the context of Um Al-Momineen. It is mentioned in the books of Hadith that once the hypocrites were saying that we will marry the widows of the Prophet (saw) as the Prophet (saw) have married our widows. Immediately Allah (swt) revealed the verse “and his wives are their mothers’ (33:6)” so in reality this verse was revealed in connection to the “unlawfulness (of marriage)” of the believers with the wives of the Prophet (saw) and hence the verse further clarified “Nor is it right for you that ye should annoy Allah’s Messenger, or that ye should marry his widows after him at any time. (33:53)”. The word “Um” here is used not in the context of a real mother but to restrict the idea of marriage with the widows of the Prophet (saw), hence the wives of the Prophet are mothers only to the believing men, you will not find a single verse of Hadith that suggest that the wives of the Prophet (saw) are mothers to believing women.  It is mentioned in a Sunni book by the name Tafsir Ibn Jauzi: Masrooq narrated that a woman said to Aisha ’ O mother’. She (Aisha) said: “I am not your mother rather I am the mother of your men”. Clearly Aisha is trying to say that don’t take this verse and consider me as a biological or spiritual mother. The motherhood of the wives of the Prophet (saw) is not tied to any unconditional submission of the believing men whether the wife of the Prophet (saw) is on truth or falsehood; it is only tied to the issue of marriage.

2)      Decision of Imam Ali (as): Some say that Imam Ali (as) returned Aisha home with dignity instead of punishing her for getting twenty thousand Muslims killed in an unnecessary battle through mischief and provocation. Hence they label such behavior as “utmost dignity/hurmat-e-oola”, and consider such behavior as a proof to respect Aisha (because Imam Ali (as) respected Aisha). The evidence is obviously coming from short sightedness towards the deception that was planned by the enemies of Ahlul Bayt (as). It is mentioned in the book of hadith by the name Majma al Zawaid that Abu Rafee narrated that Allah’s messenger (s) said to Ali bin Abi Talib: ‘There will be a dispute between you and Ayesha’. Ali said: ‘Oh Allah’s messenger, me?’ Prophet said: ‘Yes’. Ali said: ‘Oh Allah’s messenger, would I be on error?’ Prophet said: ‘No, but when that happens, take her to a safe place’. The Prophet (saw) also instructed Ali bin Abi Talib (as) to treat Ayesha gently, and the wisdom behind such instructions were that, had Imam Ali (as) exercised the ruling of Sharia regarding the punishment for rebelling against the successor, the Imam and the Khalifa of the time, and executed her, then it would have caused a rift in the Ummah that would have been greater than the battle of Jamal, with enemies of Ahlul Bayt (as) demanding justice for the murder of the Prophet’s wife. This was the same strategy of silence & tolerance which Imam Ali (as) adopted on the instruction of the Prophet (saw) when Aisha’s father usurped the right of Imam Ali (as). It doesn’t mean that Imam Ali (as) honored her.

3)       Aisha’s animosity: The battle of camel which took place in the year 36 AH was deeply rooted in the mischief crafted by Aisha. She stepped out of her house against the command of Allah (swt) and His messenger (saw) and entered into the battlefield against the successor of the Prophet (saw), which caused the death of twenty thousand Muslims. The Quran says: And those who break the Covenant of Allâh, after its ratification, and sever that which Allâh has commanded to be joined and work mischief in the land, on them is the curse (Surah Rad verse 25). The covenant which the Quran takes about is the covenant taken on the day of Ghadeer, so instead of accepting Imam Ali (as) as her Imam she broke the covenant. The driving force behind her mischief was her hatred towards Ahlul Bayt (as) and mainly towards Lady Khadija (sa) and her children. Did Aisha regret after the battle and stopped hating Ahlul Bayt (as)? In 50 AH the year Imam Hasan (as) was martyred, fourteen years after the battle of Camel, Aisha came out of her house once more out of hate towards Ahlul Bayt (as), but this time sitting on a mule on the day when the body of Imam Hasan (as) was taken for burial towards the grave of the Prophet (saw). One of the most reliable and respected historian and scholar of the Shia sect, Sheikh Al-Mufid in his book al-Irshad mentions this event in details.  Those who says that Aisha regretted over her actions that she took against Imam Ali (as) are completely wrong, the reality is she didn’t reform herself fourteen years after waging a war on Imam Ali (as). I would like you to read the words of Imam al-Husain (as) in the below reference, and ponder who Imam (as) is refereeing to in his harsh words.

Reference:

Book title: al-Irshad fi Ma`rifah Hujaj Allah `ala al-`Ibad

Author: Mufid, Mohammad b. Mohammad

Date of Author's death: 1022

Researcher / Corrector: Al al-bayt( a. s) Institute

Subject: History

Language: Arabic

No. of Volumes: 2

Publisher: International Congress of Millennium of Shaykh Mufid

Place of Publication: Qom

Date of Publication: 1992

Impression: 1 st

 

الإرشاد في معرفة حجج الله على العباد، ج‏2، ص: 17

[ Abd Allah b. Ibrahim reported on the authority of Ziyad al- Makhariqi, who said:]

 

When death was close to al-Hasan, peace he on him, he summoned al-Husayn, peace be on him, and said. My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me. When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him.

After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there. My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.

Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.

When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with (the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. 'A'isha had joined them (bani Umayya) on a mule and she was saying:

What is there between you and me that you should allow someone I don't want to, to enter my house?

Marwan began to recite:

O Lord, battle is better than ease.

(Then he went on:)

Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword.

Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn 'Abbas hurried to Marwan and said to him;

Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.

Then he went to A'isha and said to her:

What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya') of God? Go Back! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, even if it is after some time.

Al-Husayn, peace be on him, said:

By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.

وَ رَوَى عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ عَنْ زِيَادٍ الْمُخَارِقِيِّ قَالَ: لَمَّا حَضَرَتِ الْحَسَنَ ع الْوَفَاةُ اسْتَدْعَى الْحُسَيْنَ بْنَ عَلِيٍّ ع وَ قَالَ يَا أَخِي إِنِّي مُفَارِقُكَ وَ لَاحِقٌ بِرَبِّي جَلَّ وَ عَزَّ وَ قَدْ سُقِيتُ السَّمَّ وَ رَمَيْتُ بِكَبِدِي فِي الطَّسْتِ وَ إِنِّي لَعَارِفٌ بِمَنْ سَقَانِيَ السَّمَّ وَ مِنْ أَيْنَ دُهِيتُ وَ أَنَا أُخَاصِمُهُ إِلَى اللَّهِ تَعَالَى فَبِحَقِّي عَلَيْكَ إِنْ تَكَلَّمْتَ فِي ذَلِكَ بِشَيْ‏ءٍ وَ انْتَظِرْ مَا يُحْدِثُ اللَّهُ عَزَّ ذِكْرُهُ فِيَّ فَإِذَا قَضَيْتُ فَغَمِّضْنِي وَ غَسِّلْنِي وَ كَفِّنِّي وَ احْمِلْنِي عَلَى سَرِيرِي إِلَى قَبْرِ جَدِّي رَسُولِ اللَّهِ ص لِأُجَدِّدَ بِهِ عَهْداً

ثُمَّ رُدَّنِي إِلَى قَبْرِ جَدَّتِي فَاطِمَةَ بِنْتِ أَسَدٍ رَحْمَةُ اللَّهِ عَلَيْهَا فَادْفِنِّي هُنَاكَ وَ سَتَعْلَمُ يَا ابْنَ أُمِّ أَنَّ الْقَوْمَ يَظُنُّونَ أَنَّكُمْ تُرِيدُونَ دَفْنِي عِنْدَ رَسُولِ اللَّهِ ص فَيَجْلِبُونَ فِي مَنْعِكُمْ عَنْ ذَلِكَ وَ بِاللَّهِ أُقْسِمُ عَلَيْكَ أَنْ تُهَرِيقَ فِي أَمْرِي مِحْجَمَةَ دَمٍ

ثُمَّ وَصَّى ع إِلَيْهِ بِأَهْلِهِ وَ وُلْدِهِ وَ تَرِكَاتِهِ وَ مَا كَانَ وَصَّى بِهِ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع حِينَ اسْتَخْلَفَهُ وَ أَهَّلَهُ لِمَقَامِهِ وَ دَلَّ شِيعَتَهُ عَلَى اسْتِخْلَافِهِ وَ نَصْبِهِ لَهُمْ عَلَماً مِنْ بَعْدِهِ.

الإرشاد في معرفة حجج الله على العباد، ج‏2، ص: 18

فَلَمَّا مَضَى ع لِسَبِيلِهِ غَسَّلَهُ الْحُسَيْنُ ع وَ كَفَّنَهُ وَ حَمَلَهُ عَلَى سَرِيرِهِ وَ لَمْ يَشُكَّ مَرْوَانُ وَ مَنْ مَعَهُ مِنْ بَنِي أُمَيَّةَ أَنَّهُمْ سَيَدْفِنُونَهُ عِنْدَ رَسُولِ اللَّهِ ص فَتَجَمَّعُوا لَهُ وَ لَبِسُوا السِّلَاحَ فَلَمَّا تَوَجَّهَ بِهِ الْحُسَيْنُ بْنُ عَلِيٍّ ع إِلَى قَبْرِ جَدِّهِ رَسُولِ اللَّهِ ص لِيُجَدِّدَ بِهِ عَهْداً أَقْبَلُوا إِلَيْهِمْ فِي جَمْعِهِمْ وَ لَحِقَتْهُمْ عَائِشَةُ عَلَى بَغْلٍ وَ هِيَ تَقُولُ مَا لِي وَ لَكُمْ تُرِيدُونَ أَنْ تُدْخِلُوا بَيْتِي مَنْ لَا أُحِبُّ

وَ جَعَلَ مَرْوَانُ يَقُولُ:

يَا رُبَّ هَيْجَا هِيَ خَيْرٌ مِنْ دَعَهْ.

أَ يُدْفَنُ عُثْمَانُ فِي أَقْصَى الْمَدِينَةِ وَ يُدْفَنُ الْحَسَنُ مَعَ النَّبِيِّ لَا يَكُونُ ذَلِكَ أَبَداً وَ أَنَا أَحْمِلُ السَّيْفَ.

وَ كَادَتِ الْفِتْنَةُ تَقَعُ بَيْنَ بَنِي هَاشِمٍ وَ بَنِي أُمَيَّةَ فَبَادَرَ ابْنُ عَبَّاسٍ إِلَى مَرْوَانَ فَقَالَ لَهُ

ارْجِعْ يَا مَرْوَانُ مِنْ حَيْثُ جِئْتَ فَإِنَّا مَا نُرِيدُ أَنْ نَدْفِنَ صَاحِبَنَا عِنْدَ رَسُولِ اللَّهِ ص لَكِنَّا نُرِيدُ أَنْ نُجَدِّدَ بِهِ عَهْداً بِزِيَارَتِهِ ثُمَّ نَرُدَّهُ إِلَى جَدَّتِهِ فَاطِمَةَ ع فَنَدْفِنَهُ عِنْدَهَا بِوَصِيَّتِهِ بِذَلِكَ وَ لَوْ كَانَ وَصَّى بِدَفْنِهِ مَعَ النَّبِيِّ ص لَعَلِمْتَ أَنَّكَ أَقْصَرُ بَاعاً مِنْ رَدِّنَا عَنْ ذَلِكَ لَكِنَّهُ ع كَانَ أَعْلَمَ بِاللَّهِ وَ رَسُولِهِ وَ بِحُرْمَةِ قَبْرِهِ مِنْ أَنْ يُطَرِّقَ عَلَيْهِ هَدْماً كَمَا طَرَّقَ ذَلِكَ غَيْرُهُ وَ دَخَلَ بَيْتَهُ بِغَيْرِ إِذْنِهِ.

ثمَّ أَقْبَلَ عَلَى عَائِشَةَ فَقَالَ لَهَا وَا سَوْأَتَاهْ يَوْماً عَلَى بَغْلٍ وَ يَوْماً عَلَى جَمَلٍ تُرِيدِينَ أَنْ تُطْفِئِي نُورَ اللَّهِ وَ تُقَاتِلِينَ أَوْلِيَاءَ اللَّهِ ارْجِعِي‏ فَقَدْ كُفِيتِ الَّذِي تَخَافِينَ وَ بَلَغْتِ مَا تُحِبِّينَ وَ اللَّهُ تَعَالَى مُنْتَصِرٌ لِأَهْلِ هَذَا الْبَيْتِ وَ لَوْ بَعْدَ حِين‏

 

 

وَ قَالَ الْحُسَيْنُ ع وَ اللَّهِ لَوْ لَا عَهْدُ الْحَسَنِ ع إِلَيَّ بِحَقْنِ الدِّمَاءِ وَ أَنْ لَا أُهَرِيقَ فِي أَمْرِهِ مِحْجَمَةَ دَمٍ لَعَلِمْتُمْ كَيْفَ تَأْخُذُ سُيُوفُ اللَّهِ مِنْكُمْ مَأْخَذَهَا وَ قَدْ نَقَضْتُمُ الْعَهْدَ بَيْنَنَا وَ بَيْنَكُمْ وَ أَبْطَلْتُمْ مَا اشْتَرَطْنَا عَلَيْكُمْ لِأَنْفُسِنَا.

 

 

 

Surah Qasas verse 83:

That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes.

 

There is more to this event that is recorded in other Shia and Sunni books that talk about the shooting of arrows at the Janaza of Imam Hasan (as) by Bani Umayya (LA) at the provocation of Aisha (la).