The Role of Aishah in the History of Islam (volume 2)

Part One : After the Allegiance To 'ali's Rule

The most critical part of 'Ali's rule

We swear by God that we will not choose anyone but you.

One of the Prophet's Companions When 'Uthman was killed and the rein of the Muslims' social and political affairs fell into their hands and they were freed from their allegiance which had imposed limitations on them concerning the choice of another caliph, they all turned towards 'Ali and crowded around him to swear allegiance and elect him as caliph.

at-Tabari describes this event as follows: The Prophet's companions came to 'Ali and said: "'Uthman, caliph of all Muslims, has been killed, and today the Muslims must have a worthy leader and guardian, and we know of no worthier than you for this position since your record in Islam is longer than everyone else's and your kinship to the Prophet of God is closer and stronger." Imam 'Ali said in answer: "No. Do not make such a proposal and do not choose me as caliph; for, I would prefer to act as a caliph's aid and adviser rather than be a caliph."

They said: "No, by God we will not leave you alone until you accept our proposal." 'Ali said: "Now that there is no alternative but to accept your allegiance, the ceremony should be held publicly in the mosque in the presence of the Muslims and with their full agreement." at-Tabari narrates again that the Muslims including Talhah and az-Zubayr rushed upon 'Ali and said: "O 'Ali! We have come to swear allegiance and choose you as our caliph and leader."

Imam 'Ali answered again: "Leave us alone and let me be as I am for, I have no need of acting as a caliph and ruler, and I am like any other Muslim. You can show allegiance to anyone you consider worthy for that position. I swear to God that I will be pleased with that choice and have no objection to it at all." But they were not content with 'Ali's answer and said emphatically: "O 'Ali! We swear to God that we will have none but you as our leader and caliph of the Muslims."

At-Tabari says: After 'Uthman's assassination the people assembled in large groups and came several times to 'Ali's presence, begging him to accept the position of caliph and to hold the rein of the Muslims' affairs. But the Imam refused to give a positive answer. When they applied to him for the last time, they said: "O 'Ali! If the question of the caliph's election is postponed any longer, chaos will result in Muslims' affairs. Now we are all in need of a worthy and competent guardian like you to put our affairs in order and guide us in these turbulent times."

Now 'Ali gave a somewhat positive answer and said: "You are putting too much pressure upon me, and show too much insistence in accepting none but me. I, too, have a proposal, and if you accept it, I would be willing to accept your allegiance, otherwise I can never do so and will not undertake the heavy task of caliphate."

They said: "O 'Ali! We accept whatever you say with all our hearts and souls." Then they proceeded towards the mosque and assembled there. 'Ali, too, arrived and, after climbing the pulpit, he said: "O people! I had no desire to take the seat of caliphate and act as your ruler. But what could I do? You would not leave me alone, and forced me to accept this heavy responsibility. I must first remind you of a point and obtain your agreement that during my caliphate these two matters will be adhered to strictly and without the smallest consideration:

1-The abolition of class privileges, 2-Equality of rights of all Muslims,

Indeed this law must become universal during my caliphate. Even I, as your emir, having control of your wealth and holding the key of the public fund, must not have the right to allot to myself one drachma and have a share more than others." The Imam then added: "Pull out your tooth of greed, and expect no special social privilege or additional stipend from me. Do you agree with my caliphate on these conditions?"

They all said in one voice: "We do, O 'Ali! We do!" Then 'Ali said: "O God! Be a witness to this pact!" The Muslims took 'Ali's hand and the ceremony of allegiance was performed.4 al-Baladhuri says: The Muslims rushed eagerly towards 'Ali and shouted the slogan: " 'Ali is the commander of the faithful!, 'Ali is the commander of the faithful!" They entered his house shouting their slogans and said: "O 'Ali! You know well that the Muslims need a leader. We have chosen you as our leader and guardian. Now we have come to swear allegiance to you and entrust you with the rein of Islamic affairs."

'Ali answered: "The choice of a leader and caliph does not depend on you alone. Those who have taken part in the battle of Badr and have a longer record and a greater share in Islam, too, must participate in the election of the caliph. Their vote, too, is necessary in this choice." When the companions heard of 'Ali's words, they came to him and said: "O 'Ali! We, too, choose you. Indeed we choose you because with your presence 4. at-Tabari 5/152-153, Kanz al-'ummal 3/161 Tradition 2471, Translation of Futuh of Ibn A'tham 2/243.

no one else is worthy of being caliph, and none is better than you for this position!"

After hearing their opinion, 'Ali climbed the pulpit, and prepared himself to receive the people's allegiance. They raised their arms and the ceremony of allegiance began. Talhah was the first man to swear allegiance to 'Ali. As it happened Talhah's hand was offered loosely and 'Ali is said to have taken it as a bad omen, murmuring: "He will soon break his promise!"5 at-Tabari says: When Talhah swore allegiance to 'Ali, Habib ibn Dhu'ayb looked at him and said: "This allegiance will not last, since that hand which is raised is defective and faulty!"6 While the people of Medina regarded this incident as a bad omen, 'A'ishah considered it as a good omen and said: "Now the people will hold that defective hand of Talhah, and elect him as caliph!" Where the verdict of death turned into the vengeance for blood Woe to those who do not restore the caliphate to Taym's household.

At the end of 'Uthman's rule 'A'ishah was greatly disgusted with the conditions of the caliphate, since she was deprived of the privileges she had enjoyed in the time of the first two caliphs. So she raised the banner of opposition to 'Uthman and used all her endeavour to send letters to the provinces to make the people cynical about 'Uthman's ways and rule, and rouse them to riot and rebel against him. When the flame of sedition was kindled and she found herself successful in her attempts, she departed for Mecca where she stayed, waiting for the assassination of 'Uthman and the people's allegiance to Talhah.

at-Tabari says in this connection: One day a man called al-Akhdar arrived in Mecca from Medina, when 'A'ishah saw him, she asked about the conditions in Medina.

al-Akhdar said: " 'Uthman has killed the Egyptians." She said: "We come from God and return to Him! Has 'Uthman really resorted so much to injustice and perversity as to kill even those who seek aid to defend their right and combat oppression? By God, we will not tolerate this tyranny and injustice!" Then another man came to 'A'ishah, she asked him about the conditions in Medina, and he reported that 'Uthman was killed by the Egyptians. 'A'ishah said: "It is very strange why al-Akhdar has regarded the killers to be the murdered ones!" Since that time this incident has assumed the form of this 5. Ansab al-ashraf 1/70, al-Mustadrak of al-Hakim 3/114.

6. at-Tabari 1/153.

saying: "That man is as much of a lier as al-Akhdar!"7 al-Baladhuri says: 'When 'A'ishah heard in Mecca of 'Uthman's death, she asked to pitch a tent in the mosque of al-Haram, and stood there addressing the people and said: "O people! I make a prediction by 'Uthman's deeds and conduct that he will bring misfortune to his kinsmen and Muslim people, in the same way that Abu Sufyan brought misery to his kinsmen in the battle of Badr."8

A number of historians have narrated that when 'A'ishah heard in Mecca the news of 'Uthman's death, she said: "May 'Uthman be deprived of God's favour! He met this ill-omened fate because of his evil deeds; for, God is never unjust to anyone." Sometimes she said: "May God keep him away from His favour! His sins dragged him into the abyss of annihilation, and he was punished for his deeds. O people! Grieve not for 'Uthman's death. Ahmar Thamudi killed Salih's camel and thus brought misfortune and destruction upon the people of Thamud. Let not 'Uthman, like him, cause dispute and mischief among you Muslims. If 'Uthman is killed, Talhah is present amidst you as the best and ablest person to be chosen caliph. Swear allegiance to him, and abstain from division and dispersion."

After uttering these words 'A'ishah left for Medina with all speed, along the way she reflected about the conditions in Medina, and was never in doubt about Talhah's attainment of the position of caliph.9

On the way to Medina these thoughts occupied her mind: "May God show no favor to that Jew 'Uthman, that foolish and stupid man! Forget 'Uthman and speak to me of Talhah! Happy is a father who has such a son as you! Praised be a mother who has begotten an offspring like you! How well they have realized that Talhah is the only man worthy of leadership, and are choosing him as caliph! He is, indeed, the only person worthy of this position! I seem to see people from a far offering him the hand of allegiance. Drive my mount faster so that I may join him soon!"

She was occupied with such thoughts on the way, when she came across 'Ubayd ibn Umm Kilab10 who was coming from Medina, and asked him the news from that city. He answered:" 'Uthman has been killed, and the Muslims were left perplexed and without a guardian for eight days." 'A'ishah asked: "What then?"

'Ubayd said: "Fortunately it ended well, since all the Muslims unanimously

7. at-Tabari 5/166.
8. Ansab al-ashraf 5/91, Kanz al-'ummal 3/161.
9. For Talhah was a cousin of Abu Bakr, and this kinship gave him a chance to become caliph, whereas 'A'ishah did not have the same view about 'Ali, the Prophet's cousin!
10. 'Ubayd was of the Layth tribe, and his conversation with 'A'ishah is quoted by such historians as at-Tabari in 5/172, Ibn al-Athir 3/80, Tabaqat of Ibn Sa'd 4/88 and Kanz al-'ummal 3/16.

elected 'Ali ibn Abi Talib as caliph and guardian and swore allegiance to him." 'A'ishah said: "I swear to God that if the question of caliphate ends in favour of 'Ali, it would be fitting if all the heavens are demolished. Woe to you, 'Ubayd, do you know what you are saying?" 'Ubayd answered: " 'A'ishah, be sure that things have occurred as I said." 'A'ishah cried out in lamentation at these words, and 'Ubayd said: "'A'ishah! Why are you vexed at people's allegiance to 'Ali? Why are you not pleased? 'Ali is a better and worthier caliph than anyone else. There is no one as virtuous as him."

When 'Ubayd finished his remark, 'A'ishah shouted: "take me back! Take me back as quickly as possible!" Thus she returned to Mecca, but she had changed her former slogan of ordering 'Uthman's assassination, now she exclaimed: "I swear to God that 'Uthman has been killed innocently. I must rise to avenge his blood." 'Ubayd said: " 'A'ishah, I am amazed that yesterday you issued a verdict about 'Uthman's infidelity and ordered his death, calling him Na'thal and an old Jew. But how soon you have gone back on your words! For, today you call him innocent and guiltless!"

'A'ishah said: "Yes, 'Uthman was such a man, but he repented, and these people killed him in his innocence without paying attention to his repentance. Anyhow, what has my word of yesterday to do with you? Accept what I say today, since it is better than my words of yesterday!" In response to 'A'ishah, 'Ubayd composed a poem, the translation of which is as follows:

" 'A'ishah, you are the source of all these differences and riots; The heavy storms of seditions and tumults have their origin in you; It was you who issued the verdict of his death; It was you who called him an infidel. Though we took part in shedding 'Uthman's blood by your order; Yet you are his true assassin since you ordered his death. 'A'ishah, neither has the heaven descended upon the earth, Nor have the sun or the moon eclipsed. But the Muslims have sworn allegiance to a great man; To a brave man who puts on chain mail in the fields of battle, And makes selfish and unruly men abject. Is a cunning and perfidious creature. The equal of a loyal and steadfast man?"

'A'ishah returned to Mecca and dismounted in front of Masjid al-Haram, and after covering herself walked towards Hajar al-Aswad (the Black stone in the Ka'bah), she was soon surrounded by the people. When she saw the crowd she addressed them, saying: "O people! Innocent 'Uthman has been killed, and I must lament him for his innocence. I swear to God that I will rise to avenge his blood."

Sometimes she exclaimed: "O Quraysh tribe! 'Ali killed 'Uthman! 'Uthman was a man of whose one night of his life was better than 'Ali's whole life."11 Abu Mikhnaf quotes the same narration and then says: When 'A'ishah heard of the people's allegiance to 'Ali, she cried out, saying: "Woe be to them! Woe upon their life! They do not restore the caliphate12 to the Taym tribe."13

Allegiance breakers

Let them alone to act upon their own wish.

Imam 'Ali

All the Muslims sincerely chose 'Ali as caliph and swore allegiance to him except for a few such as 'Abd Allah ibn 'Umar, Muhammad ibn Muslamah, Usamah ibn Zayd, Hassan ibn Thabit and Sa'd ibn Abi Waqqas. Two of 'Ali's friends, namely 'Ammar and Malik al-Ashtar came to him and discussed the above individuals. 'Ammar said: "O commander of the faithful! All the people swore allegiance to you except these few people. Invite them to swear allegiance to you. They may accept your invitation, and not infringe the way of the Prophet's companions, emigrants and Ansar, and not stay away from the Muslim assembly."

'Ali said: "We have no need of anyone who does not welcome us and does not sincerely accept us." al-Ashtar said: "O Amir al-Mu'minin! Though they have precedence over some of us in Islam, yet this precedence is no excuse for them to refuse to swear allegiance to you and disregard such an important matter as the choice of a caliph. Indeed, they must accept this allegiance like all others, and not cause a division and disunion among the Muslims." 'Ali said: "al-Ashtar! I am more familiar than you with the thoughts of these people. Leave, them alone. It is better not to impose allegiance on them." Sa'd ibn Abi Waqqas who was one of the infringes came to the Imam and said: "O 'Ali! I swear to God that I have no doubt about your merit over others for the position of caliph. But what can I do? I am sure that very soon some of those peoples, who are offering you the caliphate today, will quarrel with you and cause war and bloodshed. I am prepared to swear allegiance to you on the 11. Abu Mikhnaf's book of al-Jamal, from al-Mada'ini, quoting Ibn Abi al-Hadid in the description of Nahj al-balaghah 2/76, printed in Egypt, Ansab al-ashraf 5/91

12. Description of Nahj al-balaghah.

13. Taym was the tribe of 'A'ishah and her cousin Talhah.

condition that you let me have a tongued sword that can introduce me to anyone who deserves death." Imam 'Ali answered: "Sa'd, the condition imposed on me by the Muslims for their allegiance has been that I should act upon the Book of God and the Prophet's tradition. Has any act been performed by me contrary to them to give you a reason for your opposition to me? You are free to swear allegiance to me under the same conditions and join the Muslim community, or refuse this allegiance and stay away from the Muslim community."14 In addition to the above-mentioned people a number of Banu Umayyah refused to swear allegiance to 'Ali.

Al-Ya'qubi, a well-known historian, quotes their own words concerning the infringement of this group as follows: Marwan ibn al-Hakam, Sa'id ibn al-'As, and al-Walid ibn 'Uqbah came to 'Ali, and al-Walid said as their spokesman: " 'Ali! You have pounded us all and broken our backs. As for me, in the battle of Badr you killed my father in a sorry condition. As for Sa'id, you also killed his father who was a hero of the Quraysh, thereby breaking the back of the Quraysh. As for Marwan, you slandered and criticized his father and thus hurt his feelings. On the day 'Uthman showed benevolence to him on account of the ties of kinship and added to his stipend, you criticized 'Uthman for this matter and strongly objected to it. Despite all these complexes and vexations, we are prepared to swear allegiance to you but on condition that you first connive at what we have done in 'Uthman's time, and that you disregard our past oppressions to the Muslims, and not seize back from us the wealth we have gathered in 'Uthman's time. Secondly, you must punish and kill 'Uthman's assassins."

That was a summary of the Umayyad's proposals. But 'Ali was enraged by their words, and said angrily: "As for your claims about your fathers, I did not kill them. It was their opposition and hostility to truth and their support of polytheism and idolatry that brought about their death. As for your proposal that I should not take back the enormous wealth, which you have seized out of the public fund, in this matter justice and equity will govern us and I shall act according to the verdict of justice.

As for your other proposal that I should kill the assassins, if I do so today, a big civil war will ensue tomorrow among the Muslims." Then he added: "Put aside all these pretexts, and listen to my word, which are in your interests. I invite you towards the Book of God, and revive the Prophet's tradition among you. Accept what is right and avoid wrong. For, anyone who considers a life of right and justice to be bitter and narrow will find a wrong life much narrower and harder. These are my last words, and you are free to accept them or to follow your own thoughts, and proceed towards any direction you wish." Marwan said: "We will be with you and swear allegiance to you, let it 14. Translation of Futuh of Ibn A'tham 163.

happen what may!"15

Talhah and az-Zubayr violate their pact I swear to God that they do not intend to visit the House of God, but to break their promise and be perfidious.

Both Talhah and az-Zubayr had long cherished the desire to attain the position of caliph and ruler over the realm of Islam. But as the people favored 'Ali and considered only him as worthy of that position, those two men abandoned that desire and swore allegiance to 'Ali, and seemed to have taken the lead over others in this step. For, they intended to win the favour of the caliph, thereby securing a high post and a higher share of privileges. But contrary to their expectation, 'Ali treated them equally with other Muslims and did not allow them the smallest privilege over that of others. Thus they foiled in their purpose, and their plan became null and void. Al-Ya'qubi speaks of the improper expectations of Talhah and az-Zubayr as follows:

These two came to 'Ali and said: "O 'Ali! After the Prophet we have been deprived of every position and each of us has lived in retirement. Now that you are caliph, we expect you to give us a share, of governing, and entrust us with suitable posts." 'Ali answered: "Forget this suggestion; for, what position is higher for you than in being my power and strength, supporting me in difficulties, and acting as the basis of the power and stability of my government? Is a higher position accessible to any other Muslim?"16

Some historians narrate that 'Ali granted the governorship of Yemen to Talhah and that of al-Yamamah and Bahrain to az-Zubayr, and when he was about to hand over to them the writ of appointment, they said: "O commander of the faithful! You have preserved the ties of kinship with us and granted us that right." 'Ali at once refrained from giving them the writ and said: "I never grant the authority of the Muslims to anyone on the basis of the ties and rights of kinship!"

Talhah and az-Zubayr were enraged at 'Ali's conduct and said: "O 'Ali! You give priority to others over us and humiliate us in their presence!" 'Ali said: "You are too interested in posts and positions, and in my opinion, 15. History of al-Ya'qubi 2/125, al-Mas'udi, chapter on allegiance to 'Ali, Futuh of Ibn A'tham 163- 164.

16. History of al-Ya'qubi!, chapter on allegiance to 'Ali, 126.

greedy and ambitious individuals are never worthy to govern the Muslims, and act as their guardian!"17 In this connection at-Tabari writes: Talhah and az-Zubayr asked 'Ali for the governorship of Kufah and Basra. 'Ali answered: "If you stay with me and give more splendor and order to my government, it is better than your going to remote spots and being separated from me; for, I would feel lonely at this separation."18

As we said, 'Ali did not grant these two their desired posts, and did not let them share with him his position as caliph. This was the first factor that vexed Talhah and az-Zubayr and made them cynical of the caliph's administration resulting in their violation of allegiance and eventually in the battle of al-Jamal. The second factor, which drove Talhah and az-Zubayr to violate their pact and lead them to war, was that 'Ali divided public funds equally among the Muslims and gave no extra advantage to anyone. These two men were no exception to this law, but they could not digest this just and equality-seeking spirit of 'Ali's. So they flagrantly gave tongue to their objections and began their opposition against the system of equality.

Ibn Abi al-Hadid says: 'Ali divided public funds among the Muslims, offering each person three dinars, and unlike the custom of 'Umar and 'Uthman's time, he observed an equality between Arabs and non-Arabs. In protest to this method of 'Ali, Talhah and az-Zubayr refused their share of this fair division. 'Ali called them and said: "I ask you in God's name, did you not come to me wishing me to accept the position of caliph, whereas I was reluctant to do so?" They said: "Yes." He asked: "Did you not swear allegiance to me willingly and without any compulsion and reluctance?" They said: "Yes." 'Ali said: "Then what malfeasance did you notice in we to justify your opposition and protest?"

They said: "O 'Ali! You are well aware that we possess a precedence and excellence over other Muslims. We swore allegiance to you hoping that you would not govern without consulting us in the affairs of the realm. But now we see that you take important steps without our advice, and divide public funds without our information."

'Ali said: "Talhah and az-Zubayr! You are finding fault with small matters, and disregard great affairs, you sacrifice social interests and destiny of Islamic ummah for personal profits. Repent to God! May he accept your repentance! Tell me, O Talhah and az-Zubayr, have I deprived you of the right of Muslims and committed any injustice to you?"

They said: "God forbid that you should be unjust!"

'Ali said: "Have I devoted to myself a share of this wealth and public fund?"

17. The Prophet, too, gave no position to greedy and ambitious people. Sahih al-Bukhari 4/156, Sahih Muslim 5/6.

18. History of at-Tabari 5/153, History of Ibn Kathir 7/127-128.

They said: "No! By God you have not done so." 'Ali said: "Has a problem ever risen for a Muslim about the solution of which I have been ignorant of or shown weakness and negligence to?" They said: "No, by God!" 'Ali said: "Then what fault did you observe in my rule to make you oppose me and stay away from the Muslim community?"

They said: "The only thing that has offended and made us cynical about your government has been your opposition to the method and ways of the second caliph, 'Umar ibn al-Khattab, who took into consideration the precedence and superiority of individuals in sharing public funds, and gave each person a share fitting his rank and position. But you consider all Muslims equal and ignore our privileges, whereas all these riches have been secured through our swords, activities and self-sacrifices. How could those who have submitted to our swords through fear and force and thus embraced Islam, be equal to us?"

'Ali said: "Concerning the question of consulting you in governmental matters, I had no attachment for the position of caliphate. It was you who dragged me into it, and made me take that seat. I feared that dispersion would fall upon the Muslims and so I accepted this responsibility, and in doing so, I referred to the Book of God and the Prophet's ways and traditions and obtained the verdict about each question from them. Therefore, I had no need of consulting you or asking your help in the affairs of the caliphate since the Qur'an and traditions provided everything I needed. But if one day something should happen that the verdict of which can not be found in the Qur'an and in traditions, and I find myself in need of consulting you, then I would indeed seek your aid.

As for the question of dividing public funds equally among Muslims, this was not my own personal method, either, and I am not the first person to have chosen this way. You and I have both lived in the Prophet's time and seen his ways. He divided public fund equally among the Muslims, and did not give the smallest advantage to anyone.

Moreover, the verdict about this matter is mentioned in the Book of God, inviting us to equality and abolishing improper privileges. This Qur'an is always in front of you and its injunctions are eternal, and the smallest wrong words do not find their way into it.

As for your remark that all these riches have been secured through your swords, and thus you deserve certain privileges, there have been individuals in the past who have aided Islam with their life and property and secured some spoils of war. Nevertheless the Prophet of God did not grant them any special advantage for it, and their precedence and activity could not be the reason for their securing a greater share. Their self-sacrifice and worthy deeds must surely have been taken into consideration at the threshold of God, and they are sure to be rewarded for their good deeds on the day of resurrection. God knows that I do not know of any duty of mine but this towards you and other Muslims. May God guide all of us to the right path and grant us patience and fortitude. May God bestow favor upon him who aids and supports right, and avoids injustice and endeavors for its overthrow?"19

At-Tabari, says about this matter: When Talhah was disappointed about obtaining some privilege, he uttered this well-known saying: "Our profit in this matter is equal to the benefit that a dog gets by licking its nose. Thus, we could not fill our belly in 'Ali's caliphate and got no position."20

After their allegiance to 'Ali, Talhah and az-Zubayr stayed in Medina for four months waiting to receive some position and distinction, watching 'Ali's conduct and a possible change in his ways. But they saw no sign of lenience and flexibility in him or in his methods, and thus they despaired of securing any privileges. On the other hand they were informed that 'A'ishah had raised the banner of opposition to 'Ali in Mecca. So they decided to seek her aid and departed for Mecca. With this decision they visited 'Ali and begged his permission to leave for pilgrimage to the house of God. 'Ali seemed to agree and gave them leave, and then he said to his friends:

"I swear to God that their purpose of this journey is not a pilgrimage to the house of God, but this is only a pretext, the object of which is nothing but perfidy, disloyalty and violation of the pact." Anyhow when 'Ali gave them leave for this journey, they swore allegiance to him for the second time and left Medina for Mecca, and joined 'A'ishah's army and the party opposed to 'Ali there.21