Translated by: muhammad hassan heidary
The Summery of the life of “Ayesha”.
“Ayesha” the daughter of “Abu Bakr”
She’s from “Teim” tribe, one of the members of “Quraysh” tribe, her father was “Abdullah ibn Osman” [Abu Bakr] and her mother was “Umm al rooman”. Before prophet [PBUH] she married “Muta’am” and after getting divorced she married prophet [PBUH].
“Muhammad ibn sa’ad” writes:
عن عبد الله بن أبي ملكية قال خطب رسول الله صلى الله عليه وسلم عائشة بنت أبي بكر الصديق فقال إني كنت أعطيتها مطعما لابنه جبير فدعني حتى أسلها منهم فاستسلها منهم فطلقها فتزوجها رسول الله.
“Abdu Allah abi malikeh” says: prophet [PBUH] proposed to “Ayesha”, “Abu Bakr” said: I’ve given her to “juabair ibn muta’am”, let me dissuade them, he did so and they got divorced and prophet [PBUH] married her.
Al basari zahari, Abu Abdullah Muhammad ibn Sa 'd ibn Mane’e (d. 230 AH), Tabaqat al-Kubra, vol. 8, p. 59 and 60,
There is difference about the amount of her dowry, some say her dowry was about 50 dirhams as much as the appliances of house.
Al basari zahari, Abu Abdullah Muhammad ibn Sa 'd ibn Mane’e (d. 230 AH), Tabaqat al-Kubra, vol. 8, p. 59 and 60,
And some other say, it was 400 dirhams:
Humairi Al ma’aferi, Abu muhammad Ibn Hisham (died 213 e), the Prophet 's biography, v 6, p. 57,
The age of “Ayesha” while marring prophet [PBUH].
Sunnis believe that she had six or seven years old while marring prophet [PBUH] and she had nine years old she went to prophet’s [PBUH] house. In fact they want to say that she was superior that prophet’s other women, while god has said the criterion of excellence about each person is divine piety.
« إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ»
surah AL-AHZAB, verse 13
From another side after probing into historical books we find out the matter of her low age is wrong like this issue that she was the only virgin wife of prophet [PBUH] and it’s proved by following issues:
1: “Ibn eshagh” famous historian and biographer writes the name “Ayesha” amongst those who became Muslim at the beginning of the prophetic mission. As “Ibn Hesham” and “maqdasi” quote this this matter from him.
Humairi Al ma’aferi, Abu muhammad Ibn Hisham (died 213 e), the Prophet 's biography, v 2, p. 92,
Al maqdasi, mutahar ibn taher(d. 507 AH), beginning and history, vol. 4, p. 146. “Nuvi” writes:
و ذكر أبو بكر بن أبي خيثمة في تاريخه عن ابن إسحاق أن عايشة أسلمت صغيرة بعد ثمانية عشر إنسانا ممن أسلم.
“Ibn Abi kheisameh” says in his history book quoted by “Ibn eshagh”: “Ayesha” became Muslim after eighteen persons in her childhood era.
Al nuvy Al-Shafei, Mohi al-Din Abu Zakariya Yahya ibn Sharaf (d. 676 AH), purification of names and letters, vol. 2, p. 615.
Now if we assume that “Ayesha” had seven years old at the beginning of Islam and assume that she became Muslim in the second year, she should have twenty years old not six years old while marring prophet [PBUH] means the thirteen year of prophetic mission [ based on the quotation of “Bukhari” and “ Ibn eshagh” that will be said].
2: another issue which can determine the exact age of “Ayesha” is the comparison between her age and her sister’s age “Asma’a”. Sunni scholars believe that “Asma’a” was born 27 years before prophet’s migration to “Medina” and was older than “Ayesha” by 10 years.
“Abu nae’em” esfahani says:
أسماء بنت أبي بكر الصديق ... كانت أخت عائشة لأبيها وكانت أسن من عائشة ولدت قبل التأريخ بسبع وعشرين سنة.
“Asma’a” the daughter of “Abu bakr”, had same father as “Ayesha” and was older than her. She was born 27 years before prophet’s [[BUH] migration.
Al esbahany, Abi naem (d. 430 AH), knowledge of companions, vol. 6, p. 3253, biography: names of the daughters of Abi Bakr.
مَاتَتْ أَسْمَاءُ بنتُ أبي بَكْرٍ الصِّدِّيقِ سَنَةَ ثَلاثٍ وَسَبْعِينَ... وُلِدَتْ قبل التَّارِيخِ بِسَبْعٍ وَعِشْرِينَ سَنَةً.
“Asma’a” the daughter of “Abu bakr” died 73 years after prophet’s migration to “Medina”…. And was born 27 years before prophet’s [PBUH] migration.
Al tebrany, Abu al ghasem ibn Ahmad ibn ayoob (d. 360 AH), great lexicon , vol 24, p 77,
“Ibn Asir” quotes:
قال أبو نعيم : ولدت قبل التاريخ بسبع وعشرين سنة.
“Abu nae’em” has said: “Asma’a” was born 27 years before prophet’s [PBUH] migration.
عن الحافظ أبي نعيم قال ولدت أسماء قبل هجرة رسول الله صلى الله عليه وسلم بسبع وعشرين سنة.
It’s been quoted from “Hafez Abu nae’em” that “Asma’a” was born 27 years before prophet’s [PBUH] migration.
Al nuvy Al-Shafei, Mohi al-Din Abu Zakariya Yahya ibn Sharaf (d. 676 AH), purification of names and letters, vol. 2, p. 597.
“Ibn Asaker” writes:
كانت أخت عائشة لأبيها وكانت أسن من عائشة ولدت قبل التاريخ بسبع وعشرين.
“Asma’a” and “Ayesha” had the same father [from different mothers], and she was older than “Ayesha”. She was born 27 years before prophet’s migration.
Ibn Asaker Al dameshqy Al-Shafei, (d. 571 AH), the history of Damascus vol. 69, pp. 9, biography: Asma’a the daughter of Abi Bakr,
“Ibn Hajar heithami” writes:
وكانت لأسماء يوم ماتت مائة سنة ولدت قبل التاريخ بسبع وعشرين سنة.
“Asma’a” had 100 years old at the time of death, and was born 27 years before prophet’ [PBUH] migration.
“Beihaghy” quotes that she was 10 years older than “Ayesha”:
أبو عبد الله بن منده حكاية عن بن أبي الزناد أن أسماء بنت أبي بكر كانت أكبر من عائشة بعشر سنين.
“Ibn mendah” has quoted from “Abi zenad” that “Asma’a” was ten years older than “Ayesha”.
Al beihaqy, Ahmad ibn Hussein ibn Ali ibn Musa Abu Bakr (d. 458 AH), Sunan Al-Kubra Al beihaqy, vol. 6, p. 204, R: Mohammad Abdul Qadir Atta.
“Zahabi” quotes such issue:
قال عبد الرحمن بن أبي الزناد كانت أسماء أكبر من عائشة بعشر.
“Abul zenad” has said that “Asma’a” was ten years older than “Ayesha”.
Zahabi Shafei, Shams al-Din Muhammad ibn Ahmad ibn Uthman, died in (d. 748 AH), sirah al aelamal nabala’, vol. 2, p 289, R: Al arnoot Shoaib,
So based on above narratives, since “Asma’a” was born 27 years before prophet’s [PBUH] migration to “Medina” means 14 years before prophetic mission and was older than “Ayesha” by 10 years, the date of “Ayesha’s birth is 4 years before prophetic mission. So in the 13th year of prophetic mission, the date of her marriage with prophet [PBUH], she had 17 years and 6 months old and as It’ll be said 4 years after espouse, when she had 21 years old, prophet [PBUH] took her to his own home and her spousal was one year after that not at her 9 years old.
3: regardless above issues, some of Sunni scholars believe that “Ayesha” passed away in the year 57 or 58, at the age 70, at the time of “Mua’wiyah’s government.
Al ondolusy, Ahmad ibn Muhammad (d. 328 AH), unique marriage, vol. 4, p. 240, chapter: prophet’s [PBUH] wives.
According to above issues if she had 57 years old at the time of death, she was born in the first year of prophetic mission. On the other hand prophet [PBUH] married her after marring “Soodeh”.
Ibn Abd al-Barr Namri al qertabi Maliki, Abu Omar Yousef ibn Abdullah ibn Abd al-Barr (died in: 463 H), assimilation in knowing companions , v 4, p. 1867,
There is difference about the date of their marriage and her entrance to prophet’s house as well:
1: prophet [PBUH] espoused “Ayesha” 3 years after the death of lady “Khadija” and 2 years after that she entered [ prophet’s house[ started living with prophet] and spousal ceremony was held 1 year later.
“Muhammad ibn Ismael Bukhari” the famous Sunni narrator writes, quoted by “Ayesha”:
حدثنا يونس عن هشام بن عروة عن أبيه قال تزوج رسول الله صلى الله عليه وسلم عايشة بعد موت خديجة بثلاث سنين...
“Ayesha” says: prophet [PBUH] married me 3 years after the death of “Khadija”…. Muhammad ibn Ishaq ibn Yasar (d. 151 AH), Ibn Ishaq 's Sirah, vol. 5, p. 239, R: Muhammad Hamid Allah.
NOTE: “ibn is,hagh” says, “Ayesha” had six years old and went to prophet’s house when she had nine years old, but the potent point is that he says the date of their marriage was three years after the death of lady “Khadija”.
“Ibn Mulaqan” writes:
وبنى بها بالمدينة في شوال في السنة الثانية.
“Ayesha” entered prophet’s [PBUH] house in the month of “Shawwal” second year of migration.
Abu Hafs Umar ibn Ali al-ansari, prophet’s characteristics, p 236.
As we said “Ayesha” was whether born 7 years before prophetic mission or in the first or second year of prophetic mission, and lady “Khadija” died in the tenth year of prophetic mission, so based on these quotations, “Ayesha” should have had 13 or 12 or 20 years old while marring prophet [PBUH] and at the age 22 or 15 or 14 should have gone to prophet’s [PBUH] house and wedding ceremony was held 1 year after that not at her six or nine years old.
2: prophet [PBUH] espoused “Ayesha” about three years after the death of “Khadija” and wedding ceremony was held 5 years later.
“Belazory” one of Sunni historians writes:
وتزوج رسولُ الله صلى الله عليه وسلم، بعد خديجة، سودة بنت زَمعة بن قيس، من بني عامر بن لؤي، قبل الهجرة بأشهر... فكانت أول امرأة وطيها بالمدينة.
After the death of lady “Khadija”, prophet [PBUH] married “Soodeh” several months before migration…. She was the first woman that prophet [PBUH] slept with in “Medina”.
Al belazory, Ahmad ibn Yahya ibn Jaber (d. 279 AH), logarithms of nobles, vol. 1, p. 181.
وقد انفردت بصحبة النبي صلى الله عليه وسلم أربع سنين لا تشاركها فيه امرأة ولا سرية، ثم بنى بعايشة بعد...
For four years “Soodeh” was prophet’s [PBUH] sole wife, at that time he didn’t have any wife or maid the “Ayesha” entered his house…
Al zahabi al Shafei, Shams al-Din Muhammad ibn Ahmad ibn Othman (d. 748 AH), Islam history, v 3, p. 288, R: d. Omar Abdul Salam Tadmori.
And “Hafez Maqdasi” writes:
... وبنى بها بالمدينة ودخل بها بعد البناء بسنة.
One year after taking her to his own home, Prophet [PBUH] slept with “Ayesha”.
Al maqdasi, mutahar ibn taher (d. 507 AH), beginning and history vol. 5, p. 11.
Based on “Bukhari’s quotation, prophet [PBUH] espoused “Ayesha” 3 years after the death of lady “Khadija” and according to what “Zahabi” said “Soodeh” was the only wife of prophet [PBUH] for 4 years, and based on what “belazori” said, prophet marred “Soodeh” in “Medina” and “Ayesha’s entrance to prophet’s house was four years after “Soodeh” and according to what “Hafez maqdasi” said, the spousal of “Ayesha” was 1 year after going to prophet’s house. So because she was born 7 years before prophetic mission or in the first or second year of prophetic mission, the date of her marriage must be spousal at her 20 or 12 or 13 years old and her wedding must be at her 25 or 18 or 17 years old not her 9 years old.
3: prophet [PBUH] espoused “Ayesha” one year before migration [12th year of prophetic mission] and one year after her entrance to prophet’s house, prophet [PBUH] slept with her.
“Hafez Maqdasi” writes:
تزوجها بمكة قبل الهجرة بسنة و هي ابنة سبع سنين وبنى بها بالمدينة ودخل بها بعد البناء بسنة... وتوفيت عايشة في زمن معاوية وقد قاربت السبعين».
Prophet married “Ayesha” who had seven years old, one year before migration, and one year after going to prophet’s [PBUH] house he slept with her…she died at the age 70, at the time of “Mu’awiya
Al maqdasi, mutahar ibn taher (d. 507 AH), beginning and history, vol. 5, p. 11 and 12,
Based on issues that we said before about the birth year of “Ayesha”, she should have had 19 or 12 or 11 years old at the time of spousal and her wedding was at the age 24 or 17 or 16.
4: prophet [PBUH] espoused “Ayesha” one year and half before migration [end of 12th year of prophetic mission] “Ibn juzi” writes:
فتزوجها رسول الله صلي الله عليه وسلم بمكة في شوال قبل الهجرة بسنتين وقيل بثلاث سنين وهي بنت ست سنين وبنى بها بالمدينة وهي بنت تسع سنين... وماتت سنة سبع وخمسين... وقد قاربت السبعين.
Prophet [PBUH] married “Ayesha” who had 6 years old about 2 years before migration in month of “Shawwal” and based on the opinion of some [married her 3 years before prophetic mission] and she entered prophet’s [PBUH] house at the age 9 in ”Medina” and died in the year 57 at the age 70.
According to the death date of “Ayesha” she should have had about 12 years old not 6 years old, and had about 15 years old when she went to prophet’ [PBUH] house [not 9 years old]. Some say the time of her spousal was 3 years before migration and as it was said, historians say that this quotation is invalid and in this case the age of “Ayesha” at the time of spousal is not 6 years old but 9 or 10 years old. So in any of quotations regarding to the age of her spousal and going to prophet’s [PBUH]house, her age at the time of wasn’t 6 years old, and she didn’t have 9 years old when she went to prophet’s house.
“Ayesha” and supporting the usurpers of caliphate.
“Ayesha” at the time of “Abu Bakr”
After prophet’s [PBUH] death, “Ayesha” would support her father’s government [Abu bakr] and after him she supported “Omar” as caliph. And when “Abu bakr” and “Omar” made fake hadith:
“نحن معاشر الأنبيا لا نورث ما ترکنا صدقة”
And usurped “fadak” and Fatima’s inheritance [AS], “Ayesha” defended them and spread this fake narrative. she admits that when prophet’s wives wanted to send “Osman” to “Abu bakr” to demand their legacy, I said: aren’t you ashamed, didn’t prophet [PBUH] say: we prophets don’t leave inheritance and anything we leave is charity [fake hadith].
حدثنا عبد الله بن مسلمة عن مالك عن ابن شهاب عن عروة عن عايشة رضي الله عنها : أن أزواج النبي صلى الله عليه و سلم حين توفي رسول الله صلى الله عليه و سلم أردن أن يبعثن عثمان إلى أبي بكر يسألنه ميراثهن فقالت عايشة أليس قال رسول الله صلى الله عليه و سلم ( لا نورث ما تركنا صدقة ).
Al neisaburi Al qashiry, Abu al hussein Muslem ibn al-Hajjaj (d. 261 AH), Sahih Muslem, v 3, p 1379
“Ayesha” at the time of “Omar”
“Ayasha” was one of his government’s supporters and because “Omar” wasn’t good person in public
eyes in both before his selection by “Abu bakr” and during his ruling, “Ayesha” would make virtue for him that following narrative proves it:
God’s will follows “Omar’s will”.
عن عُرْوَةَ بن الزُّبَيْرِ عن عَائشَةَ أَنَّ أَزْوَاجَ رسول اللَّهِ صلى الله عليه وسلم كُنَّ يَخْرُجْنَ بِاللَّيْلِ إذا تَبَرَّزْنَ إلى الْمَنَاصِعِ وهو صَعِيدٌ أَفْيَحُ وكان عُمَرُ بن الْخَطَّابِ يقول لِرَسُولِ اللَّهِ صلى الله عليه وسلم احْجُبْ نِسَاءَكَ فلم يَكُنْ رسول اللَّهِ صلى الله عليه وسلم يَفْعَلُ فَخَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ زَوْجُ النبي صلى الله عليه وسلم لَيْلَةً من اللَّيَالِي عِشَاءً وَكَانَتْ امْرَأَةً طَوِيلَةً فَنَادَاهَا عُمَرُ ألا قد عَرَفْنَاكِ يا سَوْدَةُ حِرْصًا على أَنْ يُنْزَلَ الْحِجَابُ قالت عَائشَةُ فَأَنْزَلَ الله عز وجل الْحِجَابَ .
“Ayesha” says: prophet’s [PBUH] wives would go to a vast land out of “Medina” for defecate. ”Omar” would say to prophet [PBUH], cover your wives but prophet didn’t listen, till one night “Soodeh” left the house for defecation, she was tall, “Omar” shouted and said” Soodeh” we know you , “Ayesha” says: “Omar” did so because he was greedy about revealing “Hijab” and god revealed “Hijab” verse for “Omar’s heart desire.
Al neisaburi Al qashiry, Abu al hussein Muslem ibn al-Hajjaj (d. 261 AH), Sahih Muslem, v 3, p 1379
As you saw “Ayesha” would make virtue for “Omar” to serve him and his reign and to get credit and refuge to god, she wants to show that “Omar” was more zealous than “Prophet [PBUH] and she even doesn’t adequate to this but she wants to say that god’s will follows “Omar’s will.
In her opinion “Omar” knows more than prophet [PBUH].
“Ibn qatibah” writes about this issue:
فلما أحس بالموت قال لابنه: اذهب إلى عايشة، وأقريها مني السلام، واستأذنها أن أقبر في بيتها مع رسول الله ومع أبي بكر، فأتاها عبد الله بن عمر، فأعلمها، فقالت: نعم وكرامة ثم قالت: يا بني أبلغ عمر سلامي، وقل له: لا تدع أمة محمد بلا راع، استخلف عليهم، ولا تدعهم بعدك هملا، فإني أخشى عليهم الفتنة .
When “Omar” saw the signs of death in him said to his son [Abdu Allah]: go to “Ayesha” give her hello for me and ask her to let my body to be buried in her house beside the prophet [PBUH] and “Abu bakr”, he went to “Ayesha” and gave her his message, “Ayesha” said: it’s not big deal. Then said: say to your father not to leave Islamic nation without leader and appoint someone as his successor because I’m afraid that it faces sedition without leader.
Al dinuary, Abu Muhammad Abdullah ibn Muslem (d. 276 AH), Emamat and policy, vol. 1, p. 28
If it’s possible to say that “Ayesha” would care about Muslims’ interests and was sympathetic towards them more than prophet [PBUH]? And how come that she was at her wit’s end saying prophet [PBUH] to appoint caliph?
“Omar” praises “Ayesha”
“Omar” would make up her efforts and praised her in different times via various ways, for instance:
مطرف بن طريف عن أبي إسحاق عن مصعب بن سعد قال فرض عمر لأمهات المؤمنين عشرة ألاف وزاد عايشة ألفين... .
“Musa’ab ibn sa’ad” says: “Omar” gave ten thousand dirhams to prophet’s wives as annuity but he’d pay “Ayesha” two thousand dirhams more than others.
Ayesha’s dual behavior toward “Osman”
Her making virtue and supporting the reign, weren’t limited to the two last caliphs but she would help and serve the reign of “Osman” and tried a lot to strengthen the base of his government, as it’s clear in following narrative:
In her opinion the zeal of “Osman” was more than prophet [PBUH].
“Muslem ibn hajjaj” writes:
... عن مُحَمَّدِ بن أبي حَرْمَلَةَ عن عَطَاءٍ وَسُلَيْمَانَ ابْنَيْ يَسَارٍ وَأَبِي سَلَمَةَ بن عبد الرحمن أَنَّ عَايشَةَ قالت كان رسول اللَّهِ صلي الله عليه وسلم مُضْطَجِعًا في بَيْتِي كَاشِفًا عن فَخِذَيْهِ أو سَاقَيْهِ فَاسْتَأْذَنَ أبو بَكْرٍ فَأَذِنَ له وهو على تِلْكَ الْحَالِ فَتَحَدَّثَ ثُمَّ اسْتَأْذَنَ عُمَرُ فَأَذِنَ له وهو كَذَلِكَ فَتَحَدَّثَ ثُمَّ اسْتَأْذَنَ عُثْمَانُ فَجَلَسَ رسول اللَّهِ صلي الله عليه وسلم وَسَوَّى ثِيَابَهُ... فَدَخَلَ فَتَحَدَّثَ فلما خَرَجَ قالت عَايشَةُ دخل أبو بَكْرٍ فلم تَهْتَشَّ له ولم تُبَالِهِ ثُمَّ دخل عُمَرُ فلم تَهْتَشَّ له ولم تُبَالِهِ ثُمَّ دخل عُثْمَانُ فَجَلَسْتَ وَسَوَّيْتَ ثِيَابَكَ فقال ألا أَسْتَحِي من رَجُلٍ تَسْتَحِي منه الْمَلَائكَةُ.
“Ayesha” says: prophet [PBUH] had slept at home, his cloth was messy and his leg was clear, “Abu bakr” asked to come in, prophet [PBUH] let him in without changing his position and the began talking, then “Omar” came in and prophet [PBUH] didn’t change his position, then “Osman” asked coming in, prophet [PBUH] sat and fix his cloth…, he came in and talked to prophet. after “Osman” left, I said to prophet [PBUH]: when “Abu bakr” and ”Omar” came in you didn’t change your position and didn’t mind it, but once “Osman” came in you sat and fixed your cloth? Prophet [PBUH] said: wouldn’t I feel ashamed of a man whom angles feel ashamed of him.
Al neisaburi Al qashiry, Abu al hussein Muslem ibn al-Hajjaj (d. 261 AH), Sahih Muslem, v 4, p 1866.
It’s said in another quotation in rest of the narrative:
إِنَّ عُثْمَانَ رَجُلٌ حَيِيٌّ وَإِنِّي خَشِيتُ إن أَذِنْتُ له على تِلْكَ الْحَالِ أَنْ لَا يَبْلُغَ إليّ في حَاجَتِهِ.
“Osman” is zealous, if I let him come in such mood, he won’t tell me his request.
Al neisaburi Al qashiry, Abu al hussein Muslem ibn al-Hajjaj (d. 261 AH), Sahih Muslem, v 4, p 1866.
Now the question is this: was [refuge to god], the zeal of prophet [PBUH] less than “Osman” that prophet had scared that if “Osman” sees him in this position, he won’t say his request?!
Risking the interests of “Ayesha”
Once “Osman” disapproved the request of “Ayesha” and “Hafseh” about demanding their inheritance from prophet’s [PBUH] property, situation changed, and they began their enmity toward
“Osman” and cursed him. “Salim ibn qais helali” writes:
بينما أنا قاعد عنده في بيته إذ أتته عايشة وحفصة تطلبان ميراثهما من ضياع رسول الله صلي الله عليه وآله وأمواله التي بيده، فقال: ( لا والله ولا كرامة لكما ولا نعمت عنه ولكن أجيز شهادتكما على أنفسكما. فإنكما شهدتما عند أبويكما أنكما سمعتما من رسول الله صلي الله عليه وآله يقول: ( النبي لا يورث، ما ترك فهو صدقة ). ثم لقنتما أعرابيا جلفا يبول على عقبيه ويتطهر ببوله ( مالك بن أوس بن الحدثان ) فشهد معكما، ولم يكن في أصحاب رسول الله صلي الله عليه وآله من المهاجرين ولا من الأنصار أحد شهد بذلك غيركما وغير أعرابي. أما والله، ما أشك أنه قد كذب على رسول الله صلي الله عليه وآله وكذبتما عليه معه. ولكني أجيز شهادتكما على أنفسكما فاذهبا فلا حق لكما. فانصرفتا من عنده تلعنانه وتشتمانه. فقال:ارجعا، أليس قد شهدتما بذلك عند أبي بكر؟ قالتا: نعم. قال: فإن شهدتما بحق فلا حق لكما، وإن كنتما شهدتما بباطل فعليكما وعلى من أجاز شهادتكما على أهل هذا البيت لعنة الله والملائكة والناس أجمعين .
Commander of faithful [AS] said: I was at “Osman’s house, “Ayesha” and “Hafseh” came and demanded their legacy from prophet’s [PBUH] land and properties. He said: swear to god I don’t give it to you, neither you’re respectable for me nor can I accept what you say, but I accept your witness against you. You two testified before your fathers [Abu Bakr and Omar] that prophet [PBUH] said: “prophets don’t leave inheritance and what they leave is charity”. Then you taught a fool Arab nomadic named “Malek ibn ous ibn hadsan” how to testify and he did so along with you, and amongst prophet’s [PBUH] companions no one testified to this issue except you two and that person. Swear to god you ascribed lie to prophet [PBUH]. But I accept your testifying against you, get away you have no due. They left while cursing him. “Osman” said: come back, didn’t you testify to this issue before “Abu Bakr”? they said: yes we did, he said: if you testified to the truth so you have no due, and if you committed perjury, god and all angles and people may curse who accepted your
testifying against this dynasty.
Al-Hilali, Salim ibn Qays (d. 80 AH), a book by Salim Iibn Qais Al Hilal, p. 242, chapter: innovation and protests of Abu Bakr and Omar in religion,
Ayesha’s behavior with “Ahl Al bayt” [AS].
The messenger of grace at the end of the life.
“Muhammad ibn Ismail bukhari” and “ muslem ibn hajjaj” and many of Sunni elders quote part of the events of last days of prophet’s life [PBUH] as follows.
قَالَتْ عَائِشَةُ لَدَدْنَاهُ فِي مَرَضِهِ فَجَعَلَ يُشِيرُ إِلَيْنَا أَنْ لَا تَلُدُّونِي فَقُلْنَا كَرَاهِيَةُ الْمَرِيضِ لِلدَّوَاءِ فَلَمَّا أَفَاقَ قَالَ أَلَمْ أَنْهَكُمْ أَنْ تَلُدُّونِي قُلْنَا كَرَاهِيَةَ الْمَرِيضِ لِلدَّوَاءِ فَقَالَ لَا يَبْقَى أَحَدٌ فِي الْبَيْتِ إِلَّا لُدَّ وَأَنَا أَنْظُرُ إِلَّا الْعَبَّاسَ فَإِنَّهُ لَمْ يَشْهَدْ
“Ayesha” said: when prophet [PBUH] was sick we wanted to pour drug in his mouth by force, he made us understand by mentioning that don’t give me medicine, we thought it may because patient dislikes drug, we poured it into his mouth by force, when he recovered, he said: didn’t I mention you to avoid giving medicine to me?! Anyone who is here, drug must be poured in their mouth except “Abbas” who wasn’t there.
Al joufy Bukhari, Abu Abdullah Muhammad ibn Ismail (d. 256 AH), sahih Bukhari, vol. 4, p. 1618.
“Ibn hajar Asqalani” writes in the description of this narrative:
( قوله لددناه ) أي جعلنا في جانب فمه دواه بغير اختياره وهذا هو اللدود.
“ means that we poured drug in his mouth while he didn’t have any authority. لددناهthis sentence “
Al asqalany Al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Fath Al-Bari description of sahih Bukhari, vol. 8, p. 147
The point is that why despite of prophet prohibited “Ayesha” and others of this act, they didn’t pay attention and poured medicine in his throat by force, despite god says:
ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَديدُ الْعِقابِ.
And whatever he forbids you, abstain. And fear Allah; surely, Allah is Stern in retribution
surah AL-HASHR verse 7
When people understand that a drug is good for their diseases, not only they don’t avoid it but they take it willingly, now the question is that why “Ayesha” and people who were there, see prophet[PBUH] even less than many of average people?! Didn’t god say about his prophet:
وَ مَا يَنطِقُ عَنِ الهـَوَى / إِنْ هُوَ إِلَّا وَحْىٌ يُوحَى.
Nor does he speak out of desire. (3) Indeed it is not except a Revelation which is revealed, (4)
surah AL-NAJM verse: 3,4
oddly enough, “Ayesha” said, their intention was to help prophet [PBUH], so why prophet [PBUH] ordered all of those who forced him to take that medicine, take the same drug, didn’t, god forbid,
Prophet [PBUH] didn’t know how to respond benevolence or didn’t he think of them as benevolent?!
“Ayesha’s happiness of the martyrdom of “Fatimah” [AS]
“Ibn ibi al hadid” quotes from Sheikh “Ya’aqob Mo’tazeli”
ثم ماتت فاطمة ، فجاء نساء رسول الله صلي الله عليه وآله كلهن إلى بني هاشم في العزاء إلا عائشة ، فإنها لم تأت ، وأظهرت مرضا ونقل إلى علي عليه السلام عنها كلام يدل على السرور.
When Fatimah [AS] got martyred, all prophet’s [PBUH]wives came to “Bani Hashem” to express their condolence except “Ayesha” who pretend to be sick and commander of faithful was quoted a sentence that implied her happiness of “Fatimah’s [AS] martyrdom.
Ibn Byalhdyd al-Madaini Al mu’tazely, Abu Hamid Izz al-Din (d. 655 AH), the description of Nahj al-Balagha, research: Mohammed Abd al Karim al-Nemri,
“Ayesha’s enmity and grudge against commander of faithful [AS].
When “Osman” died, ”Ayesha” got happy because she thought people have sworn an allegiance to “Talha”, but when she realized that caliphate has reached to its main owner means Ali [AS], she got very angry and said that she wants to revenge “Osman’s death, despite she was one of those who
issued “Osman’s death decree
Al-Tabari, Abu Ja 'far Muhammad ibn Jarir (d. 310), History of al-Tabari, vol. 3, p. 7,
Since commander of faithful [AS] would abide by justice and naturally “Ayesha’s requests wouldn’t have gotten fulfilled, she held grudge against him, and when she was told that commander of faithful [AS] got martyred she got so happy, said this poem and performed a prostration of gratitude:
فَأَلْقَتْ عَصَاهَا واسْتَقَرَّبِهَا النَّوَى كَمَا قَرَّ عَيْناً بِالاِيَابِ الْمُسَافِرُ.
Dropped his stick and got relax as passenger made others happy by arriving.
As for her gratitude prostration refer to [with valid document]:
Al esfehany, Abu Faraj Ali ibn Al Hussein (d. 356 AH), Maqatel Al talebyn, Page 27
She even named her maid “Abdul Rahman” after “Ali’s [AS] martyrdom to show her favor to the murderer of commander of faithful [As],
عن مسروق أنه قال : دخلت على عائشة فجلست إليها فحدثتني واستدعت غلاما لها أسود يقال له عبد الرحمان فجاء حتى وقف فقالت : يا مسروق أتدري لم سميته عبد الرحمان ؟ فقلت : لا . فقالت حبا مني لعبد الرحمان بن ملجم .
“Mashroogh” says: I went to “Ayesha”, talked to her, she called a negro maid named “Abdul Rahman
He came in, “Ayesha” told me: I named him “Abdul Rahman” to show my interest in Ali’s [AS] killer.
Al majlesy, Muhammad al-Baqir (d. 1111 AH), Bihar al- vol. 32, pp. 341- 342.
“Ayesha” would cover her face before Imam “Hasan” [AS]
عن عكرمة رضي الله عنه قال بلغ ابن عباس رضي الله عنهما ان عائشة رضي الله عنها احتجبت من الحسن رضي الله عنه فقال إن رؤيته لها لتحل.
“Ibn Abbas” was told, “Ayesha” covers herself before Imam “Hassan” [AS], “Ibn Abbas” said: [since
She’s the spouse of imam hasan’s grandfather] it’s not forbidden if Imam Hasan [AS] looks at her.
Suyuti Jalal Din Abu al-Fadl Abd al-Rahman ibn Abi Bakr (died 911 AH), Al dor al manthur, vol. 5, p. 215,
Despite she was one of prophet’s wives but had held much grudge against “Ahl al bayt” that would even cover herself before prophet’s [PBUH] grandson means Imam “Hasan” [AS] and didn’t want to face him, but in “Jamal” war she exposed herself to the vision of strangers. She didn’t adequate to it but during Imam Hasan’s funeral procession, she opposed “Ahl Al bayt” and said to Imam Husayn [AS]:
فقالت عائشة للحسين عليه السلام: نحوا ابنكم واذهبوا به فإنكم قوم خصمون.
get your son [Imam Hassan] away of here and go, you’re a vindictive tribe.
Al kuleiny al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq (d. 328 AH), Usul al-Kafi I, vol. 1, p.
In here, Not only “Ayesha” didn’t call Imam Hasan [AS] her son but called “Ahl Al bayt” a vindictive tribe despite she knew that “Verse “tathir” was revealed for “Ahl Al bayt” and they’re away of any evil and filth.
“Ayesha” at the time “Mu’awiya”
“Mua’wiya” would support “Ayasha” financially
When “Mu’awiya” usurped the government, since he needed “Ayesha” for his reign like “Abu bakr”, “Omar” and “Osman”, he would give her money. “Zahabi” writes:
وقال عروة بعث معاوية مرة إلى عايشة بمية ألف
“Urvah” says: once “Muawiyah” sent 100 thousand dirhams for “Ayesha”
قضى معاوية عن عايشة ثمانية عشر ألف دينار.
“Mu’wiyah” paid 18 thousand dirhams as her debt.
A; zahabi Shafei, Shams al-Din Abu abd Mohammad ibn Ahmad ibn Othman (d 748 AH), seir al aelam, vol. 3, p. 154
Making virtue for “Muawiyah”
To make up his favors, ”Ayesha” began to make virtue for “Muawiyah”, following fake narrative proves this claim:
وعن عايشة مرفوعا كأني أنظر إلى سويقتي معاوية ترفلان في الجنة.
“Ayesha” ascribes this talk to prophet [PBUH]: as if I’m seeing “Muawiyah’s feet taking step in the heaven.
A; zahabi Shafei, Shams al-Din Abu abd Mohammad ibn Ahmad ibn Othman (d 748 AH), seir al aelam, vol. 3, p. 159
“Muawiyah” And “Ayesha” cooperation against commander of faithful [AS]
“Ibn khaldoon” writes about forming “Jamal” war
ثم قدم طلحة و الزبير من المدينة فقالت لهما عائشة : ما وراءكما ؟ قالا : تحملنا هرابا من المدينة من غوغاء و أعراب غلبوا على خيارهم فلم يمنعوا أنفسهم و لا يعرفون حقا و لا ينكرون باطلا فقالت : انهضوا بنا إليهم و قال آخرون : نأتي الشام فقال ابن عامر: إن معاوية كفاكم الشام فأتوا البصرة فلي بها صنائع و لهم في طلحة هوى فنكروا عليه مجيئه من البصرة و استقام رأيهم على رأيه.
“Talhe” and “Zubair” came from “Medina”, “Ayesha” told them: what’s up? They said: we escaped due to uproar and riot in “Medina”. Arabs overcame their best and didn’t hinder their bad act, didn’t recognize the truth and didn’t deny the null, “Ayesha” said: let’s go there and put up riot against them, some other said: we should go to “Sham”, “Ibn amer said: we need not going to “Sham” “Muawiyah” is there and it’s enough for us [and will encourage people in “Sham” against Ali [AS], go to “Basrah” I’ve prepared the arrangements and they’re interested in “Talhe”, “Naketin” agreed with him but disagreed with his coming to “Basrah”.
Al-Rahman Ibn Muhammad Ibn Khaldun (d. 808 H), Ibn Khaldun 's History, vol. 2, p. 606
Yes, this talk of “Ibn amer: ” إن معاوية كفاكم الشام” shows that “Ayesha” and “ Muawiyah” joined together against commander of faithful [AS], the real successor of prophet [PBUH] and put up the deadly riot of “Jamal.
“Muawiyah” and taking allegiance for “Yazid”
When “Muawiyah” went to “Ayesha’s house to take allegiance for “Yazid”, said to her:
أنت - والله يا أم المؤمنين - العالمة بالله وبرسوله ، دللتنا على الحق ، وحضضتنا على حظ أنفسنا ، وأنت أهل لأن يطاع أمرك ، ويسمع قولك ، وإن أمر يزيد قضاء من القضاء ، وليس للعباد الخيرة من أمرهم ، وقد أكد الناس بيعتهم في أعناقهم ، وأعطوا عهودهم على ذلك ومواثيقهم، أفترين أن ينقضوا عهودهم ومواثيقهم ؟ فلما سمعت ذلك عائشة علمت أنه سيمضي على أمره ، فقالت : أما ما ذكرت من عهود ومواثيق ، فاتق الله في هؤلاء الرهط ، ولا تعجل فيهم ، فلعلهم لا يصنعون إلا ما أحببت ، ثم قام معاوية ، فلما قام قالت عائشة : يا معاوية ، قتلت حجرا وأصحابه العابدين المجتهدين . فقال معاوية ، دعي هذا ، كيف أنا في الذي بيني وبينك في حوائجك ؟ قالت : صالح ، قال : فدعينا وإياهم حتى نلقى ربنا ، ثم خرج ومعه ذكوان ، فاتكأ على يد ذكوان ، وهو يمشي ويقول : تالله إن رأيت كاليوم قط خطيبا أبلغ من عائشة بعد رسول الله صلى الله عليه وسلم... .
O’ “mother of faithful”, swear to god, you know god’s orders and his messenger, you guided us to the right path and encouraged us to happiness, you deserve to be obeyed, the caliphate of “Yazid” is god’s will, and people shouldn’t disagree in this case, they’ve promised to swear him an allegiance, in your idea will they keep their word? When “Ayesha” listened to him found that he wants to appoint “Yazid” as his successor, she said: as for promising you talked about, fear god and don’t decide about people in rush, they may finally do what you want, “Muawiyah” got up, “Ayesha” said: you killed “Hajar ibn adi” and his all companions who were devout. “Muawiyah” said: don’t talk about that, how have I fulfilled your requests so far? She said: you’ve done well, he said: so don’t talk about that event till we meet god, then he left along with her maid “Zakwan” he said while relying on “Zakwan’s hand: after prophet [PBUH] I’ve not seen an eloquent as good as her.
Al dinury, Abu Muhammad Abdullah ibn Muslim (d. 276 H), Emamat and policy, vol. 1, p. 205.
Prophet’s [PBUH] forecasting of “Ayesha’s end
And how great prophet [PBUH]:
قام النبي صلى الله عليه وسلم خَطِيبًا فَأَشَارَ نحو مَسْكَنِ عَايشَةَ فقال هُنَا الْفِتْنَةُ ثَلَاثًا من حَيْثُ يَطْلُعُ قَرْنُ الشَّيْطَانِ.
Prophet [PBUH] mentioned to the house of “Ayesha” and said tree times: sedition begins from here since evil’s companions come out from there.
Al jufy Bukhari, Abu Abdullah Muhammad ibn Ismail (d. 256 AH), sahih Bukhari, vol 3, p 1130
The death of “Ayesha”
She was killed by “Muawiyah” in the year 57 or 58. After her death “Abu hurairah” said prayer on her, and she was buried in “Baqi’” cemetery.
Al bulezry, Ahmad ibn Yahya ibn Jaber (d. 279 AH), Ansab Al Ashraf, vol. 1, p. 186