Mankind owes - after the mission of the Holy Prophet Muhammad - the great virtue of two women who contributed to preserving the prophetic message in the manner in which it was fulfilled.
For one of them had the merit of caring for the noble Messenger and preparing the specific reasons for him to convey his message, and the other had the honor of preserving this message and passing it on to the successive generations of the nation, until Imam Al-Dhahabi (d. Muhammad بل - indeed, women are not at all - a woman who is more knowledgeable than her !!
And between these two great personalities Islam took place and its passengers walked on various paths of the earth.
Khadija bint Khuwaylid (d. 3 BC / 619 AD) - may God be pleased with her - was the bond to which the Prophet resided So she persevered and supported him, and he did not forget that gift to her over the years, so he was constantly counting her virtues against him, and he says: "She believed in me as People disbelieved in me, and she believed me when people lied about me, and comforted me with her money as people forbade me. ”(Narrated by Ahmad in Al-Musnad).
As for Aisha (d. 58 AH / 679 CE) - may God be pleased with her - she was the watcher of the diaries of the prophet and the first successful student in the school of prophethood.
A unique upbringing
after the death of Khadija - may God be pleased with her - insisted on the Holy Prophet the question of remarriage.
She left him children who needed care, so his choice fell on Sawda bint Zum'ah (d. 54 AH / 675 CE) - may God be pleased with her - and she was a well-dressed woman who was better at managing the house and taking care of children, and with that she was a woman with good humor. ;
As Imam Al-Dhahabi says in Al-Seer.
So the Prophet قي remained with her for three years devoted to matters of calling and arranging for immigration in preparation for a new beginning in the journey of his mission.
And when the standing of the Prophet, peace be upon him, settled in Medina;
He found a genius personality near him with qualitative characteristics that enable her to preserve the inheritance of prophethood, and is fully prepared to receive knowledge and transmit its narrations after his death.
This character was none other than the brilliant girl in the house of his owner and companion in the migration, Abu Bakr Al-Siddiq (d. 13 AH / 635 AD).
It is his daughter Aisha, whom Imam al-Tababi al-Shaabi (d. 103 AH / 722 CE) when he mentioned her was amazed at the accuracy of her jurisprudence and the breadth of her knowledge, then he said: "What do you think of the literature of prophethood?"!
Aisha, may God be pleased with her, grew up in a home devoid of ignorance, full of affection, mercy and enthusiasm for the new religion.
Her father Abu Bakr al-Taymi al-Qurashi married her mother, Umm Ruman al-Kinani (d.6 AH / 628 CE), who came to Makkah from the homes of her people in As-Sarat (= a region south of Mecca) with her husband, Abdullah bin al-Harith, who swore allegiance to Abu Bakr and then died on her behalf.
So his ally, a noble Quraysh man, took the initiative to marry this strange lady, who no longer has a supporter in Makkah, and he treated her according to chivalry and kindness, so she converted to Islam and her good Islam, and Aisha was the fruit of this good family.
Aisha slept in the house of Yudhaud about the message and its owner ﷺ, and in that she says: "I never thought of my parents except when they were condemning the religion."
(Narrated by Bukhari in Sahih).
The fame of her father, Abu Bakr Al-Siddiq - may God be pleased with him - and his misfortune in serving Islam as the fame of Islam itself.
As for her mother, the mother of Roman the Kanani, the noble Prophet bid her farewell on the day she was buried with his honorable hands - year 6 AH / 628 AD - and he says: “Oh God, he did not fear for you what the mother of Roman met in you and in your Messenger.”
According to what was reported by Al-Hafiz Ibn Hajar (d. 852 AH / 1448 CE) in his book “Al-Isbah fi Distinguishing the Companions”.
A literary formation
taught by her father;
As he was not preoccupied with what the sons of the great Qurayshi families were busy with, from Bani Hashim, Bani Umayya, and Bani Makhzum, so he devoted himself to his trade and repair of his household.
So Aisha took from him the knowledge of her people from eloquence and poetry, knowledge of the days of the Arabs, and knowledge of genealogies, and Abu Bakr was "the most appropriate Quraysh to Quraysh."
As Ibn Hisham al-Hamiri (d.218 AH / 833 CE) says in al-Sirah al-Nabawiyyah.
In all these arts, it reached its goal;
On the authority of Aisha - may God be pleased with her - she said: “The Messenger of God used to often say to me: O Aisha! What have your verses done?
Ibn al-Qayyim (d. 751 AH / 1350 CE) - in “Zad al-Ma’ad” - narrated that Imam Aba Al-Zinad Al-Madani (d. 130 AH / 749 CE) said: “I did not see poetry from Urwa (Ibn al-Zubayr died 94 AH / 714 CE). ): I did not tell you [for poetry], O Abu Abdullah! He said: What is my story in Aisha’s story [and his aunt] ?! She did not come down with anything but sang poetry in it !!
It suffices to demonstrate her skill in narrating and criticizing poetry that she was a judge of young poets from among the sons of the Companions in their feelings.
The Sheikh of the commentators and historians al-Tabari (d. 310 AH / 922 CE) - in Tahdheeb al-Athar - reported that Urwa bin Al-Zubayr and Marwan bin Al-Hakam (d. The poetic talent is on the son of her sister Urwa, whom she addressed, saying: “Marwan has an inheritance in poetry that you do not have !!”
Urwah ibn al-Zubayr was one of the fruits of his maternal aunt Aisha and one of her noble students. He learned that the senior Companions asked him about matters of their religion, and he said: “Aisha did not die until she left her three years earlier.”
According to Imam al-Mazzi (d.742 AH / 1341 CE) in Tahdheeb al-Kamal.
Al-Dhahabi narrates - in the biography - on the authority of Hisham Ibn Urwah (d.145 AH / 763 CE), this saying: “I have never seen any of the people knowledgeable in the Qur’an or obligatory, neither permissible nor forbidden, nor poetry, nor the hadith of the Arabs, nor the lineage;
Inborn
qualifications
Aisha had two preparations that made her a vessel for prophetic knowledge, while the first is an innate predisposition to fast memorization, good understanding, and quality of expressing herself.
It is not an exaggeration to describe her as having a gummy memory to which everything clings, and therefore she preserved the hadith for the first time, as happened in her story about the Battle of the Camel in the year 36 AH / 657 CE, and her narration of the poems that were used by the Banu Dabba who were protecting her Hodja and death roaming around her!
Her quick understanding of the Messenger and her good explanation was what al-Bukhari (d. 256 AH / 870 CE) narrated about her: “A woman asked the Prophet about washing her menstrual cycle, so he told her how to cover a piece of cotton, so he said: Take a piece of cloth, so he said: Take a piece of cloth. With her she said: How do I purify myself? He said: Purify me with it, she said: How?
So she got the meaning that the Prophet intended ولم, and the modesty that prevented the Prophet from declaring the meaning did not prevent her.
So Aisha picked it up and fitted it to the fullest.
Her first student was Erwa admiration at her encyclopedia, and he was surprised that she was surrounded by various sciences, especially medicine.
Imam Ahmad (d. 241 AH / 855 CE) - in 'Al-Musnad' - narrated that Urwa once said to her: “Oh his wife! I do not like your understanding [because] I say: The wife of the Messenger of God and the daughter of Abi Bakr, and I am not impressed by your knowledge of poetry and the days of the people. [Because] I say: The daughter of Abu Bakr and he was the most knowledgeable of people or one of the most knowledgeable people, but he was impressed by your knowledge of medicine, how is it? And where is it? Or at the end of his life, and the Arab delegations came to him from every aspect, and the meanings (= traditional prescriptions) were used for him, and I used to treat them for him, so "I learned medicine."
Her saying "then" is what we want to protest about.
As if it says there is nothing between me and mastering a craft except to try it once.
This is supported by another narration that Al-Dhahabi reported in the History of Islam: “On the authority of Hisham bin Urwa, on the authority of his father, he said: I have never seen anyone knowledgeable about medicine from Aisha, may God be pleased with her. ".
As for the second preparation, it is her ability to direct and adapt her personal temperament of zeal, acuteness and courage in order to carry out her mission.
Aisha was one of the most jealous of women, and this is understandable because she was the only spoiled mother, as no other girl included her in her family and she came between two boys.
And when she was with the Prophet, she was always the first.
The concept of competition is a concept contained in it that it did not address in its beginnings, and then it was very jealous.
That jealousy led her to smear the face of Sawda, whom Aisha valued, and wished to be like her, and she once said: “I have never seen a woman I like to be in her slaughterhouse (= to be a copy of her) from Sawda bint Zam'a” (Narrated by Muslim in his Sahih).
Likewise, he broke it according to one of the Mothers of the Believers, in which she gave food to the Prophet ﷺ and his companions while they were in Aisha's house.
And from that also her jealousy of the possessions of her companions.
In 'Sunan Abi Dawood' she said: “O Messenger of God, all my friends are my sins!
His nephew meant the names: Abdullah bin Al-Zubair, so Aisha was nicknamed “Umm Abdullah”
An investment of talents,
but the jealousy that was uncompromising in Aisha's soul was her jealousy of Khadija, peace be upon her, even though she did not realize her life.
This summarizes this hadith that Aisha was told one day and said, according to the narration of Imams Ahmad and al-Tabarani (d. 360 AH / 971 CE): “The Messenger of God would barely leave the house until he mentioned Khadija and praise her well, so he mentioned her one day, so jealousy took me and I said: Was it Except for an old woman, has God changed you into something better than her ?! ”And by that she meant the alternative itself.
Aisha knew that she would not conquer the heart of the Prophet and competed with Khadija with a pure emotional feeling, knowing that she would attach him, peace be upon him, to Khadija who attached love and admiration, and then she sought to attain the desirable qualities of admiration. Khadija took precedence in providing assistance and care to the Prophet in carrying out the message, she is able to follow her by preserving his message after him and delivering her teachings to the people.
As for her severity and boldness, what a girl is like to her father.
So let alone a sharpness that is feared by the example of Umar Al-Faruq (d. 23 AH / 645 AD): “I used to observe a sharpness that I find in Abu Bakr.”
And this intensity is what made Aisha - when her mother ordered her to stand up to the Prophet and thanked him after his announcement of the revelation of her innocence of the accusation of the owners of the dissolution of her - to say with all sharpness: "By God, I do not go to him nor Ahmed but God!"
(Sahih Bukhari).
No one was able to stop her while she was so intense or to silence her.
In the two Sahihs, the wives of the Prophet sent his daughter Fatima (d. 11 AH / 633 CE), then his wife Zaynab asking him to treat them as he treated Aisha. Zainab soon fell into Aisha and was elongated by her, and Aisha looked at the Prophet When she saw him he did not hate to defend herself, she responded to her. Strongly until it silenced her.
Aisha says: “When I fell with her, I did not cross her (= give her) until I bowed down on her.” Then the Prophet smiled ﷺ and said: “She is the daughter of Abu Bakr !!”
In admiration for her "perfect understanding and good vision";
As Imam al-Nawawi (d. 676 AH / 1277 CE) says in Sharh Muslim.
Aisha transformed this character in her personality into boldness in communicating knowledge, as they were major tributaries of her critical queen and her disagreement with the Companions in matters of knowledge.
It also enabled her to narrate the peculiarities of the Prophet’s life with her, without shyness preventing her from performing those meanings that others might hesitate to express.
Therefore, we find her telling about the Prophet ﷺ kissing her and sucking her tongue.
It says in 'Sunan Abi Dawood' (d. 275 AH / 888 CE): “When he kissed some of his women, he would suck her tongue.”
And she was referring to herself in this hadith:
According to what scholars say, including Imam Ibn al-Qayyim (d. 751 AH / 1350 CE) who says in 'The Prophet's Medicine': “The Messenger of God لاعب was playing with his family and kissing her, and Abu Dawud narrated in his Sunnah: that he used to kiss Aisha and suck her tongue.”
Likewise, her hadith about the Prophet’s contests for her, and she was first preceded by her lightness of her body, and in it she said: “Even if the flesh exhausted me, precede me.
Wide horizon
and as long as we mentioned some of Aisha's personal characteristics;
We should refer to a unique meaning in her, which is her human integrity, and by that we mean her good management of her feelings and affection for others, and knowing where emotion should stop and the mind begins.
There is no clearer evidence for that from her relationship with Ali bin Abi Talib - may God be pleased with him - who had something in her mind, because of his stance towards her when the Prophet consulted him in the case of the break-up in the year 5 AH / 627AD, and he advised him of her divorce, and after that she did not prefer to mention his name explicitly.
Nevertheless, when it comes to an issue in religion, she refers to him for his knowledge of his knowledge and the perfection of his religion.
On the authority of Shurayh bin Hani Al-Mudhaji (d. 78 AH / 698 CE), he said: “I asked Aisha about wiping over the socks, and she said: Come on me, for he is more knowledgeable than I do” (Sahih Muslim).
She did not forget the poet of the Messenger Hassan bin Thabit Al-Ansari (d. 54 AH / 675 AD) - may God be pleased with him - his involvement in the incident of falsification, even after he apologized to her and praised her.
However, she was not embarrassed to mention his exploits and his defense of the Prophet ﷺ.
When the son of her sister, Urwa bin Al-Zubayr, cursed him in her presence, she said to him: “Do not insult him, for he was fighting on behalf of God’s Messenger” (Sahih Al-Bukhari).
Among the examples of her human integrity and control over her affection: The aforementioned of her fair judgment in favor of Marwan bin Al-Hakam, based on his poetic talent over his rival, the son of her sister, Urwa.
Thus fairness was a behavior of the Lady, Mother of the Believers, Aisha - may God be pleased with her - and a method she did not deviate from.
It was from the perfection of her mind that she knew people of their destinies, and that she had an accurate opinion on the ranks of men.
Abu Shuja al-Dailami (d. 509 AH / 1115 CE) - in Musnad al-Firdaws - narrated her saying: “Decorate your gatherings with the remembrance of Omar,” bin Al-Khattab.
And she said in what Abu Ya’la al-Mawsili (d. 307 AH / 919 CE) narrated in his Musnad: “Three of the Ansar, all of whom were from the sons of Abd al-Ashhal, and no one would have attacked them after the Messenger of God: Sa`d bin Muadh (d. 5 AH / 627 AD), and Usayd bin Hudair (d. Hegira 20 / AD 642) and Ubad bin Bishr (d. Hegira 11 / AD 633).
Despite her numerous scholarly disagreement with Abu Hurairah (d.59 AH / 680 CE), she kept his scholarly status and virtue for him, and she even recommended that he pray on her upon her death.
Significant
spontaneity
and one of the meanings that we find in the biography of this encyclopedic intellectual and venerable scholar is its distance from the artificiality in the azimuth that later appeared in the Islamic scientific circles, from the assignment to fabricate a sober personality of the scientist or scientist that contradicts what was printed on him from the human natures.
Therefore, Aisha - the one whom the Companions scared to find out about their religion - was not embarrassed to talk about the nature of the woman in her.
She said in what al-Dhahabi narrated in al-Seer: “The Messenger of God came to me On other than my day asking me to sleep, so he knocked and I heard the knocking, then I went out and opened to him, and he said: You did not hear the knocking? I said: Yes, but I liked that the women know that you came to me in a different way. daily"!!
With her Islamic upbringing since her childhood, Aisha was socially open to people of other religions.
She accompanied the women of the Jews, so they would enter and speak to her, and perhaps heal her and uplift her, but when their words connected to a belief or religion, her critical sense moved.
Imam Malik (d. 179 AH / 795 CE) - in al-Muwatta ’- narrated that Abu Bakr al-Siddiq entered Aisha while she was complaining and had a Jewish woman promoting her, so Abu Bakr said:“ I offer her the best in the Book of God. ”
And Muslim (d. 261 AH / 875 CE) narrated in his Sahih: “On the authority of Aisha, may God be pleased with him: Two elderly women from Medina Jews came to me and said: If the people of the graves are to be forgiven.”
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Academic faculties
Let us now look at the features of their scientific personality and their discretionary ability in understanding the texts of Islamic law, and the jurisprudential patterns that were distinguished by them in fatwa making.
Ibn al-Qayyim said - in the 'Notification of the Signatories' - indicating its position among the great muftis of the Companions: “On whom the fatwa of the Companions was preserved a hundred and thirty souls between a man and a woman, and the many of them were seven: Umar ibn al-Khattab, Ali bin Abi Talib, and Abdullah Bin Masoud (d. 32 AH / 654 AD), Aisha, the Mother of the Believers, Zaid bin Thabit (d. 45 AH / 666 AD), Abdullah bin Abbas (d. 68 AH / 688 AD), and Abdullah bin Omar (d. 73 AH / 693 AD).
Al-Tirmidhi (d. 279 AH / 892 CE) - in his Sunnah - narrated on the authority of Abu Musa al-Ash'ari (d. 42 AH / 663 CE) that he said: “We did not confuse us - the companions of Muhammad - a hadith at all, so we asked Aisha unless we found in her knowledge of him.”
And according to a statistic presented to us by the Golden Imam in 'Al-Seer';
The total of what Aisha narrated from the hadiths of the Prophet “amounted to two thousand two hundred and ten hadiths, to which Al-Bukhari and Muslim agreed on a hundred and seventy-four hadiths, and Al-Bukhari was alone with fifty-four, and Muslim was alone with sixty-nine.”
Aisha, may God be pleased with her, disagreed with the senior Companions and took their measure for them in sixty-one issues.
Abu Hurairah had thirteen hadiths, followed by Abdullah bin Omar in ten issues, then Umar ibn al-Khattab and Ibn Abbas came after them with eight issues each, and the rest of the issues were distributed among other companions.
The researcher Fatima Qashuri enumerated these issues with her hadiths in her book: Aisha in Hadith Books and Classes.
Scientists have also composed before in these comprehensions:
Abu Mansour Al-Baghdadi Al-Tajer (d. 489 AH / 1096 CE) classified in it a book that we did not reach, and Imam Al-Zarkashi (d. 794 AH / 1392 CE) wrote his book entitled 'The answer to reflect what Aisha had brought up to the Companions.'
Aisha was aware of her being the storehouse of the Prophet's guidance, and she was aware of the urgent need for her because she was the leader of women’s scholars, and because many issues of female jurisprudence were hidden from the scholars of the Companions ’men.
Therefore, we find that she initiates a criticism of Abdullah bin Amr bin Al-Aas in his fatwa that is far from specialization, and details of the hardship that women will suffer from if they follow it are absent from him.
Aisha repelled her mistake, and he rescinded his fatwa, citing the hardship that would entail.
Muslim narrated - in his Sahih - on the authority of Aisha that he told her that “Abdullah bin Amr (ibn al-Aas 65 AH / 685 CE) orders women when they do ghusl to depress their heads, and she said: O astonishment to this Ibn Amr! He commanded them to shave their heads ?! I and the Messenger of God I used to wash from one vessel, so how can I not empty my head three voids. ”
Commentary and correction
as it had a methodology in fatwa-making, which tends to search for the explanation of rulings and know their intentions, and its jurisprudential approach has been characterized by taking into account the condition of women and providing redress for her in matters that are hidden from the man so that he cannot see them, or he is unable to take into account her feminine specificity.
Among these are the previous criticisms of Abdullah bin Amr’s fatwa regarding undoing a woman’s braids while washing, and her fatwa not requiring the woman in ihram to accompany a woman on travel because she understood that the hadith contained in the forbidden is linked to achieving security and seeking the safety of the woman, and not to impede the movement of women on travel.
Ibn Abi Shaybah (d. 235 AH / 849 CE) - in al-Musannaf - narrated: “It was mentioned with Aisha that a woman does not travel except with a Mahram, and Aisha said:“ Not all women find a mahram. ”
Close to this issue is her doctrine regarding the waiting period for a woman whose husband has died.
When we find that many of the Companions were of the view that it is obligatory for her to observe the observance of marriage in her husband's house, Aisha used to issue a fatwa that "it is permissible for a woman whose husband has died to observe the 'iddah wherever she wants."
As in 'Musannaf Ibn Abi Shaybah'.
She cited her fatwa not to allocate the Qur’an a place to spend her 'iddah despite allocating her time.
Aisha disagreed with some of the Companions in their literal understanding of a hadith cursing the namas and changing the creation of God, in that they forbade a woman to remove any hair growing on her body and face.
And she used to see - with her feminine taste - that this was not part of changing the morality nor deceiving the suitors, but rather a matter of personal cleanliness, and an aesthetic issue that women had instilled in.
Therefore, she used to say to the one who came to question her about this: “Spend harm from you and deal with your husband” (Narrated by Abd al-Razzaq in 'Al-Musannaf').
In the Sahihs of Al-Bukhari and Muslim, on the authority of Abu Hurairah and Ibn Umar, the Messenger of God said: "For one of you to be filled with pus and blood is better than being filled with hair!"
Aisha said: “He did not memorize [Abu Hurairah]! Rather, he said: To be filled with poetry I was repelled by it.”
Aisha was a diver in the meanings and understanding of the hadiths in their contexts. Therefore, we find her indicating that the migration was a temporal meaning linked to the persecution of Muslims.
Abd al-Razzaq al-San`ani (d. 211 AH / 826 CE) - in al-Musannaf - narrated that she was asked: When is the migration?
She said: “There is no emigration after the conquest, but migration was before the conquest when the man migrated with his religion to the Messenger of God, and when the conquest took place, where the man wanted, the servant of God is not lost.”
And when most people talk about the issue of washing before going to the Friday prayer,
She referred to the context of the hadith, saying: “The companions of the Messenger of God were workers themselves, and they would have spirits (= odors), and it was said to them:“ If you had bathed ”(Sahih Al-Bukhari).
In an indication that it was a directive to the workers who come to prayer from their workplaces and their body and clothing smell has changed, so as not to harm the worshipers with it.
Systematic controls
Aisha was aware of the hierarchy of evidence in her strength, so the definite is given precedence over the conjecture, and therefore the Qur’an is presented and nothing precedes it. Whenever the hadith narration contradicts the Qur’anic text, it delays the introduction of the hadith, because of the possibility of error appearing on the narrator and the impossibility of its appearance in the Qur’an.
On the authority of Urwa bin Al-Zubayr, he said: Aisha was informed that Abu Hurairah says: The Messenger of God said: “The child of fornication is the worst of the three.”
She said: May God have mercy on Abu Hurairah!
He misunderstood and mistakenly answered, the conversation was not about this, rather a man from the hypocrites was hurting the Messenger of God ﷺ, then he said: Who excuses me from so-and-so?
It was said, O Messenger of God, that he - along with what he is in - was born with fornication, so the Messenger of God said: “He is the evil of the three.” And God Almighty says: {And no other button and button go out} [Surah Fater / verse: 18] (Narrated by Al-Tahawi in ' Former Al-Athar 'and Al-Hakim in Al-Mustadrak).
Aisha was distinguished by a critical mentality and founded a school in looking at and criticizing the body of hadiths, a school whose sun tended to set after the death of Imam al-Daraqutni (d. 385 AH / 996 CE).
The hadiths became so often not interested in the contents of the hadiths and their criticism of their interest in the chain of transmission, so when the chain of transmission was authentic in their view, they approved the hadith and approved it.
However, Aisha used a strict methodology in accepting the text of the hadith, one of the foundations of which was not to oppose the Holy Qur’an, and not to oppose a hadith that she had memorized.
We will represent all of this with an example:
A- Opposition to the Qur’an: Al-Bukhari came out in his Sahih from the narration of Ibn Omar on the authority of the Prophet ﷺ He said: “The deceased is tormented in his grave with what he was mourning for.”
Aisha replied the hadith and denied that this was its text, and said: “The Qur’an is as per your opinion (and no other button).”
And also from that the hadith of the dead being heard that was narrated by Al-Bukhari and Muslim in their two Sahihs from the hadith of Anas bin Malik, and his conclusion is that the Prophet spoke on the day of Badr twenty-four men of the slain of Quraish’s slippers, so he called them their names and the names of their fathers and said: “Are you pleased that you obeyed God and His Messenger? Our Lord has truly promised us, so have you found what your Lord truly promised? He said: Then Umar said: O Messenger of God, what do you speak of bodies that have no souls ?! Then the Messenger of God said: “And by whom the soul of Muhammad is in his hand, you will not hear what I say of them.”
Qatada al-Sadousi (d. 118 AH / 737 CE) said: “God revived them until I hear them say a rebuke and belittlement” for their concern!
Aisha, however, rejected this hadith for her contradiction with the Holy Qur’an, citing what God Almighty said: {You do not hear the dead} [An-Naml / Verse: 81], and the Almighty said: {And you are not in the hearing of those in the graves} [Surat Fater / Verse: 22] .
B- Opposing the hadith to her narration: the example of which is the hadith of pessimism about women.
It came in Sahih al-Bukhari from the hadeeth of Ibn Umar: “If badness is in anything, then the house, the woman and the Persians.”
Aisha told him about what Al-Tahawi narrated (d. 321 AH / 933 CE) - in “The problem of archeology” - on the authority of Abu Hassan who said: Two men from Bani Amer entered Aisha and told her that Abu Hurairah reported on the Prophet that he said: The bird is in the woman, the house and the Persians, so she got angry and flew into an apartment From it in the sky and a crack on the earth (= exaggeration in anger) and she said: The one who revealed the Qur’an to Muhammad what the Messenger of God never said, only said: The people of the Jahiliyya were flying from that. ”So Aisha told - relying on what he had learned from the Prophet-that this was The saying was from him an anecdote from the people of the Jaahiliyyah, but he does not have it.
I also heard the hadith of Abu Huraira, which was narrated by Bukhari and Muslim in their Sahihs with multiple narrations, including: The Messenger of God said: “The woman, donkey, and dog interrupt prayer.”
Aisha denied this story and said: “You likened us to donkeys and dogs, and by God, I saw the Prophet praying while I was on the bed between him and the kiss, lying down.”
She answered the hadith to the body of the hadith, which she saw that it was an offense to women, and she protested what the Prophet was doing while he was in her house, which contradicts the body of the hadith.
A public activity, with
whom Aisha was satisfied after the death of the Prophet ﷺ as a supreme advisor for fatwa affairs in the community of Medina, especially with regard to marital matters;
The Companions referred to her more than once in these matters, and among that is what the companions mentioned that the Companions - in the presence of Umar ibn al-Khattab - differed on the issue of what is required for the ghusl for the spouses, so Umar said: You disagreed and you are the people of Badr, the good guys, so how about the people after you?
Then Ali suggested to him that he send to the Prophet’s wives to ask them about that. He sent to Aisha and said: “If circumcision exceeds circumcision, then ghusl is required.”
Then Wali Uthman bin Affan (d. 35 AH / 676 AD) the authority was prolonged and his age grew older, and he considered the elderly people to be bored, bored, and hated to review.
He devoted himself to people whom the people of the cities were not satisfied with, so they used to review him in them and in their isolation.
And they might have arranged Aisha to take his advice on that.
Al-Tabari narrated - in his history - on the authority of Aisha as saying: “People used to turn away from Uthman and (= criticize) his workers, and they would bring us to Medina and consult us about what they told us about."
Aisha believed that Caliph Uthman would do justice to the people from his rulership.
So I sent to him - as Al-Hafiz Ibn Asaker (d. 571 AH / 1175 CE) narrated in the 'History of Damascus' - when the people of Egypt came to complain about Abdullah bin Abi Sarh (d.59 AH / 680 CE), she says: “The companions of Muhammad, the Messenger of God came to you and asked you to remove this man So I refuse to do anything but one, because this has killed a man among them, so do justice to them from your factor. "
Uthman - as previously mentioned with us - was tired of these reviews, and his age did not allow him to be quick to respond to the changes in governance, "and there is no work on earth that assures his family from the policy of the floaters."
Al-Jahiz (d.255 AH / 869 CE) said in his book, The Animal.
Many people were upset in this situation, among them Aishah, and perhaps the end of it was her predisposition to truth and the establishment of justice - and what she used to do about that from the two previous caliphs of Uthman - to openly deny him while not being enthusiastic about his survival in the caliphate.
Ibn Katheer narrates - in 'The Beginning and the End' - that when Marwan bin Al-Hakam addressed her, saying: “O Mother of the Believers, if you had risen and reconciled between this man and the people, she said: I have finished my device and I want to perform Hajj.”
In reference to her desperation to fix the situation.
We are not assured of much of what was narrated about that fitnah, as there was a lot of confusion in it and people were divided into two groups, among whom were less fair, and each nation's news and stories supported their opinion and outweighed their doctrine.
However, the researcher who contemplates Aisha’s biography will not be convinced by the stories that turn history into an ambiguous riddle with no way to be guided. The claim that Aisha was instigating the killing of Caliph Othman is contradicted by her coming out to demand his blood. - To hunt him down.
Ghani's legacy
and the opinion that the researcher and inspector reassures about the novels - due to the severe inconsistency in them - concludes that Aisha never accepted the killing of Uthman, but rather would not have invited him from the original.
Rather, her position was the position of the opposing critic peacefully, so when the incident occurred and Othman was unjustly killed, the feeling of grievance hastened her, thinking - due to piety prevailing over her - that she might be criticizing Othman, daring his killers against him, so she decided to initiate a demand for retribution for those who killed him.
Therefore, the story of her march to Basra - and the subsequent fighting of her camp and the camp of Caliph Ali in the incident of the camel - is a story of excitement and sorrow, and it cannot be a story of planning and narration, as Aisha responded to every advice she had given not to march, including the advice of the Mother of the Believers Umm Salamah (d.63 AH / 684 CE) And Abdullah bin Omar, and you could not find an answer to the advice of mentors except for giving in to the feeling of delusional guilt.
It was what was.
This is supported by what we went to her saying about her march to Basra: “An opinion that I saw when Uthman bin Affan was killed, that we hit him with a whip, and places of fever protect her, and Saeed Al-Walid’s command, so you enmity against him and you took the three sanctities from him: the sanctity of the country, the sanctity of the Caliph and the sanctity of the sacred month ".
Aisha regretted this emotion that took her to the battlefield, when it became clear to her that he contradicted some of the texts that prevented her from contemplating her feeling of guilt and the strength of emotional excitement.
So she was, "If she recites: {And join in your own homes} [Al-Ahzab / Verse: 33] she wept until her veil dwindled."
Al-Hafiz Al-Khatib Al-Baghdadi (d. 463 AH / 1072 AD) narrates in the History of Baghdad and Al-Dhahabi in “The Biography of the Flags of the Nobles.”
The life of our mother Aisha, may God be pleased with her, witnessed an activity full of knowledge, work and service for the nation, and left her Muslim children a rich legacy of approaches to considering sources of legislation, drafting fatwas, and dealing with texts, and practiced 1400 years ago what advocates for renewal today are calling for in theory from “criticism of the texts. And getting out of what they call “male guardianship” in reading legislative texts, and giving priority to the intentional view in fatwa making.
But their reluctance to consider their heritage, which was to be renewed, kept them from knowing its virtues !!