The harmonious relationship between Umm al Mu’minin Aisha and the Ahlul Bayt in the books of the Ahlus Sunnah
The harmonious relationship between Aisha and ‘Ali
Sayyidah Aisha and Sayyidina ‘Ali radiya Llahu ‘anhuma prior to Rasulullah’s salla Llahu ‘alayhi wa sallam demise shared cordial relations. After Rasulullah’s salla Llahu ‘alayhi wa sallam demise, the Battle of Jamal occurred wherein Sayyidah Aisha and Sayyidina ‘Ali radiya Llahu ‘anhuma differed in thier opinions. However, despite this their relationship was not one of enmity and estrangement.
Amir al Mu’minin Sayyidina ‘Ali bin Abi Talib radiya Llahu ‘anhu came to Sayyidah Aisha radiya Llahu ‘anha and after greeting her with salam said:
كيف أنت يا أمه قالت بخير فقال يغفر الله لك
“How are you, O beloved mother?”
She replied, “Good.”
He then said, “May Allah forgive you.”
Ibn Jarir mentions that Sayyidina ‘Ali radiya Llahu ‘anhu gave orders to hamstring the camel of Umm al Mu’minin Aisha radiya Llahu ‘anha. He shouted:
اعقروا الجمل فإنه إن عقر تفرقوا
Hamstring the camel because if it is hamstrung, the people will disperse.
Some believe that the reason for this was so that Umm al Mu’minin should not be struck since she remained a target for the archers.
When Umm al Mu’minin Aisha’s radiya Llahu ‘anha camel was brought down, Sayyidina ‘Ali radiya Llahu ‘anhu ordered a group of men to carry the carriage from amid the slain. He also commanded Muhammad ibn Abi Bakr and Sayyidina ‘Ammar radiya Llahu ‘anhu to pitch a tent for her and he said to her brother Muhammad:
انظر هل وصل إليها شيء فقالت لا
“See if she is hurt?” to which she replied in the negative.
In fact, when Sayyidah Aisha radiya Llahu ‘anha intended to depart from Basrah after the Battle of Jamal, Sayyidina ‘Ali radiya Llahu ‘anhu provided here with all her provisions, viz. a conveyance, food, baggage, etc., and gave permission to those of her army who were pardoned to return, except if they desired to stay with him. Sayyidina ‘Ali radiya Llahu ‘anhu chose 40 influential women of Basrah to accompany her. He also sent her brother Muhammad ibn Abi Bakr to escort her. On the day of her departure, Sayyidina ‘Ali radiya Llahu ‘anhu came to see her off and halted at the door, where the people soon gathered. She left from the house seated in her carriage and bid the people farewell and supplicated for them. She explained:
يا بني لا يعتب بعضنا على بعض إنه والله ما كان بيني و بين علي في القدم إلا ما يكون بين المرأة و أحمائها و إنه على معتبتي لمن الأخيار
O my sons, we should not reprove each other. By Allah, what happened between ‘Ali and I is nothing more than what happens between a woman and her in-laws. Certainly, he is above my censure and among the righteous.
Sayyidina ‘Ali radiya Llahu ‘anhu confirmed:
صدقت والله ما كان بيني و بينها إلا ذاك و إنها لزوجة نبيكم صلى الله عليه و سلم في الدنيا و الآخرة
She has spoken the truth, by Allah! What occurred between myself and her was nothing more than this. And indeed, she is the wife of your Nabi salla Llahu ‘alayhi wa sallam in the world and the Hereafter.
Sayyidina ‘Ali radiya Llahu ‘anhu then proceeded with her for a few miles to see her off and bid her farewell.
This stance is the most accurate stance which depicts the cordial relationship between Sayyidina ‘Ali and Sayyidah Aisha radiya Llahu ‘anhuma. Had Sayyidah Aisha radiya Llahu ‘anha harboured enmity or malice for him, she would not have made that statement and had Sayyidina ‘Ali radiya Llahu ‘anhu held a grudge against her, he would not have validated her statement nor would he have made that proclamation, which ought to be written in gold, nor would he have taken this gracious stance.
In addition to this, Sayyidina ‘Ali radiya Llahu ‘anhu would punish those who ridiculed or maligned Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha. Ibn al Athir rahimahu Llah has mentioned:
أن رجلين وقفا على باب الدار الذي نزلت فيه أم المؤمنين بالبصرة فقال أحدهما جزيت عنا أمنا عقوقا و قال الآخر يا أمنا توبي فقد أخطأت فبلغ ذلك عليا فبعث القعقاع بن عمرو إلى الباب فأقبل بمن كان عليه فأحالوا على رجلين من أزد الكوفة و هما عجلان و سعد ابنا عبد الله فضربهما مائة سوط و أخرجهما من ثيابهما
Two men stood at the door of Umm al Mu’minin’s house in Basrah.
One of them said, “You have been recompensed on our behalf for disobedience, O our mother.”
The second said, “O our mother! Repent for indeed you have sinned.”
This information reached ‘Ali who sent Qa’qa’ ibn ‘Amr to the door and he brought whoever was present there. They assigned the two men to Azd al Kufah: ‘Ajlan and Sa’d, sons of ‘Abdullah. He whipped them with a hundred lashes and stripped them of their clothes.
What highlights the amicable bond between Sayyidina ‘Ali and Sayyidah Aisha radiya Llahu ‘anhuma is what is reported after the martyrdom of Sayyidina ‘Uthman radiya Llahu ‘anhu that she would entreat the people to obey Sayyidina ‘Ali radiya Llahu ‘anhu and pledge allegiance to him. Some Shia have acknowledged this fact. Ibn Abi Shaybah rahimahu Llah reports on the authority of Sayyidina ‘Abd al Rahman ibn Abza radiya Llahu ‘anhu who said:
انتهى عبد الله بن بديل إلى عائشة و هي في الهودج يوم الجمل فقال يا أم المؤمنين أنشدك بالله أتعلمين أني أتيتك يوم قتل عثمان فقلت إن عثمان قد قتل فما تأمريني فقلت لي الزم عليا فوالله ما غير و لا بدل
‘Abdullah bin Budayl approached Aisha while she was in her carriage on the Day of Jamal and submitted, “O mother of the believers! I implore you by Allah, do you recall that I came to you the day ‘Uthman was martyred and said, ‘Indeed ‘Uthman has been killed, so what do you command me?’ You then answered me, ‘Cling to ‘Ali for by Allah, he has neither changed nor distorted.’”
He also records that Ahnaf said:
قدمنا المدينة و نحن نريد الحج قال الأحنف فانطلقت فأتيت طلحة و الزبير فقلت ما تأمرانني به و ترضيانه لي فإني ما أرى هذا إلا مقتولا يعني عثمان قالا نأمرك بعلي قلت تأمرانني به و ترضيانه لي قالا نعم ثم انطلقت حاجا حتى قدمت مكة فبينا نحن بها إذ أتانا قتل عثمان و بها عائشة أم المؤمنين فلقيتها فقلت ما تأمرينني به أن أبايع قالت علي قلت أتأمرين به و ترضينه قالت نعم فمررت على علي بالمدينة فبايعته
“We arrived in Madinah en route to perform hajj.”
Ahnaf says, “I approached Talhah and Zubair and submitted, ‘What do you command me and with what are you pleased for me because I divine that this man i.e. ‘Uthman will be killed?’”
They said, ‘We command you with ‘Ali.’
I confirmed, ‘You command me with him and are pleased with him for me?’
They replied in the affirmative. I then continued for hajj until I reached Makkah. While we were there, the news of ‘Uthman’s murder reached us and Aisha Umm al Mu’minin was also present. I met her and asked, ‘Who do you instruct me to give bay’ah to?’
She said, ‘‘Ali.’
I asked, ‘Do you instruct me with him and are pleased with him?’
She replied, ‘Yes.’
Accordingly, I proceeded to ‘Ali in Madinah and pledged allegiance to him.”
‘Umar ibn Shabbah rahimahu Llah says:
أن أحدا لم ينقل أن عائشة و من معها نازعوا عليا في الخلافة و لا دعوا إلى أحد منهم ليولوه الخلافة و إنما أنكرت هي و من معها على علي منعه من قتل قتلة عثمان و ترك الاقتصاص منهم
Not one person has recorded that Aisha and those with her contested ‘Ali regarding khilafah or demanded that one of them be crowned khalifah. Instead, she and those with her disapproved of ‘Ali’s decision in refusing to execute the murderers of ‘Uthman and not implement the prescribed punishment.
Sayyidina ‘Ali radiya Llahu ‘anhu did not intend that the murderers of ‘Uthman radiya Llahu ‘anhu go unpunished indefinitely entirely but felt it best to delay its execution until calm had returned to the state.
Another aspect which depicts the amicable relationship between Sayyidah Aisha and Sayyidina ‘Ali radiya Llahu ‘anhuma is that she would often refer others to Sayyidina ‘Ali radiya Llahu ‘anhu for matters pertaining to their religion. Shurayh ibn Hani’ reports:
سألت عائشة عن المسح على الخفين فقالت ائت عليا فإنه أعلم بذلك مني
I asked Aisha concerning mash (passing wet hands) upon khuffayn (leather socks).
She said, “Go to ‘Ali for he is more knowledgeable than me in this matter.”
It appears in one narration:
عليك بابن أبي طالب فسله فإنه كان يسافر مع رسول الله صلى الله عليه و سلم
Go to Ibn Abi Talib and ask him since he would travel with Rasulullah salla Llahu ‘alayhi wa sallam.
This proves her confidence in the knowledge, honesty, and familiarity of the practices of Rasulullah salla Llahu ‘alayhi wa sallam by Sayyidina ‘Ali radiya Llahu ‘anhu.
It is reported that a person once came to Sayyidah Aisha radiya Llahu ‘anha with a query:
في كم تصلي المرأة من الثياب فقالت له سل عليا ثم ارجع إلي فأخبرني بالذي يقول لك قال فأتى عليا فسأله فقال في الخمار و الدرع السابغ فرجع إلى عائشة فأخبرها فقالت صدق
He asked, “In how many pieces of clothes should a woman perform salah?”
She replied, “Ask ‘Ali, then return to me and inform me of his reply to you.”
Accordingly, the questioner approached ‘Ali and he replied, “In a khimar (veil covering the head and face of a woman) and a long dress.”
He then returned to Aisha and informed her upon which she remarked, “He has spoken the truth.”
When news of Sayyidina ‘Ali’s radiya Llahu ‘anhu extermination of the Khawarij reached her she said,
قتل علي بن أبي طالب شيطان الردهة تعني المخدج
‘Ali ibn Abi Talib has killed the deformed shaytan.
She has also stated as reported by Masruq rahimahu Llah:
ذكر رسول الله صلى الله عليه و سلم الخوارج فقال شرار أمتي يقتلهم خيار أمتي
Rasulullah salla Llahu ‘alayhi wa sallam spoke about the Khawarij and then declared, “They are the worst of my ummah who will be slain by the best of my ummah.”
Sayyidina ‘Ali radiya Llahu ‘anhu would in turn complement Sayyidah Aisha radiya Llahu ‘anha: her intelligence and her accurate views. He declared:
لو كانت امرأة تكون خليفة لكانت عائشة
Had a woman become a khalifah, it would have been Aisha.
The harmonious relationship between Sayyidah Aisha and Sayyidah Fatimah
The bond between Sayyidah Aisha and Sayyidah Fatimah radiya Llahu ‘anhuma was one of love and admiration. It is not established in any authentic hadith that any of them harboured malice for the other. On the contrary, the historians and scholars of hadith are unanimous that they shared the strongest bonds friendship. History bears witness to this relationship.
There are ample traditions which elucidate on the harmonious relationship between Sayyidah Aisha and Sayyidah Fatimah radiya Llahu ‘anhuma. One such tradition is reported on the authority of Aisha bint Talhah that Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha affirmed:
ما رأيت أحدا أشبه سمتا و دلا و هديا برسول الله صلى الله عليه و سلم في قيامها و قعودها من فاطمة بنت رسول الله صلى الله عليه و سلم
I have not seen anyone who resembled Rasulullah salla Llahu ‘alayhi wa sallam more in conduct, mannerisms, and etiquettes—his manner of standing and sitting—than Fatimah, the daughter of the Messenger of Allah salla Llahu ‘alayhi wa sallam.
In this hadith, Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha has attributed many praiseworthy qualities to Sayyidah Fatimah radiya Llahu ‘anha which demonstrates her standing and status in her eyes.
She has also characterised her as being truthful. It appears on the authority of Sayyidina ‘Abdullah ibn Zubair radiya Llahu ‘anhuma who reports that when Sayyidah Aisha radiya Llahu ‘anha would mention Sayyidah Fatimah bint al Nabi radiya Llahu ‘anha, she would say:
ما رأيت أحدا كان أصدق لهجة منها إلا أن يكون ألذي ولدها
I have not seen anyone with more truthful speech than her aside from when she spoke to her children.”
‘Amr ibn Dinar reports:
ما رأيت أصدق من فاطمة غير أبيها قالت و كان بينهما شيء أي بين رسول الله صلى الله عليه و سلم و عائشة فقالت عائشة يا رسول الله سلها فإنها لا تكذب
Sayyidah Aisha radiya Llahu ‘anha said, “I have not seen anyone more honest that Fatimah besides her father.”
She says, “Once there was a dispute between them (i.e. Rasulullah salla Llahu ‘alayhi wa sallam and Aisha radiya Llahu ‘anha) so Aisha said, ‘O Messenger of Allah, ask Fatimah for she never lies.’”
She would also consider her as the most intelligent woman. The narration of Sayyidah Fatimah radiya Llahu ‘anha being the queen of the women of the universe affirms this. Sayyidah Aisha radiya Llahu ‘anha narrates:
أنا كنا أزواج النبي صلى الله عليه و سلم عنده جميعا لم يغادر منا واحدة فأقبلت فاطمة تمشي لا و الله ما تخفى مشيتها من مشية رسول الله صلى الله عليه و سلم فلما رآها رحب قال مرحبا بابنتي ثم أجلسها عن يمينه أو عن شماله ثم سارها فبكت بكاء شديدا فلما رأى حزنها سارها الثانية إذا هي تضحك فقلت لها أنا من بين نسائه خصك رسول الله صلى الله عليه و سلم بالسر من بيننا ثم أنت تبكين فلما قام رسول الله صلى الله عليه و سلم سألتها عما سارك قالت ما كنت أفشى على رسول الله صلى الله عليه و سلم سره فلما توفي قلت لها عزمت عليك بما لي عليك من الحق لما أخبرتني قالت أما الآن فنعم فأخبرتني قالت أما حين سارني في الأمر الأول فإنه أخبرني أن جبريل كان يعارضه بالقرآن كل سنة مرة و أنه قد عارضني به العام مرتين و لا أرى الأجل إلا قد اقترب فاتقي الله و اصبري فإني نعم السلف أنا لك قالت فبكيت بكائي الذي رأيت فلما رأى جزعي سارني الثانية قال يا فاطمة ألا ترضين أن تكوني سيدة نساء المؤمنين أو سيدة نساء هذه الأمة
We, the wives of Rasulullah salla Llahu ‘alayhi wa sallam, were all with him; none of us left. Just then Fatimah approached. By Allah, her walk precisely resembled the walk of Rasulullah salla Llahu ‘alayhi wa sallam. When he saw her, he welcomed her saying, “Welcome to my daughter.”
He then made her sit on his right—or left—and then whispered to her something upon which she began to sob profusely. When he saw her grief, he whispered to her a second time and she began to laugh.
I said to her in front of all his wives, “Rasulullah salla Llahu ‘alayhi wa sallam has favoured you with a secret in front of us, and you cry?”
When Rasulullah salla Llahu ‘alayhi wa sallam stood up, I asked her, “What did Rasulullah salla Llahu ‘alayhi wa sallam whisper to you?”
She replied, “It is not becoming of me to disclose Rasulullah’s salla Llahu ‘alayhi wa sallam secret.”
After Rasulullah salla Llahu ‘alayhi wa sallam passed away, I said to her, “I have taken a determination upon you of the right that I have over you that you will inform me.”
She said, “Now I will inform you.”
She then explained, “When Rasulullah salla Llahu ‘alayhi wa sallam whispered to me the first time, he told me that Jibril would recite the Qur’an to him once every year but he recited it to him twice this year. He commented, ‘I divined from this my imminent demise. So fear Allah and bear patiently, for I am the best forerunner for you.’”
She continued, “I then sobbed as you witnessed. When he saw my restlessness, he whispered to me a second time and said, ‘O Fatimah! Are you not pleased to be the queen of the Muslim women—or the queen of the women of this ummah?’”
In this hadith, Sayyidah Aisha radiya Llahu ‘anha described Sayyidah Fatimah’s radiya Llahu ‘anha resemblance to Nabi salla Llahu ‘alayhi wa sallam, his welcoming her, his favouring her over his wives, and his declaration that Fatimah is the queen of the women of the worlds. If she harboured enmity for the Ahlul Bayt—as claimed by the Rawafid—she would have concealed this. However to the contrary, she is al Siddiqah bint al Siddiq (the truthful, daughter of the truthful). This evidences her love and fairness with the family of Nabi salla Llahu ‘alayhi wa sallam.
Sayyidah Aisha once told Sayyidah Fatimah radiya Llahu ‘anhuma:
ألا أبشرك إني سمعت رسول الله صلى الله عليه و آله و سلم يقول سيدات نساء أهل الجنة أربع مريم بنت عمران و فاطمة بنت رسول الله صلى الله عليه و سلم و خديجة بنت خويلد و آسية امرأة فرعون
Should I not give you glad tidings? Certainly, I heard Rasulullah salla Llahu ‘alayhi wa sallam declaring, “The queens of the women of Jannat are four: Maryam bint ‘Imran, Fatimah bint Rasulillah, Khadijah bint Khuwaylid, and Asiyah—the wife of Firoun.”
Had there been the slightest of reservations for each other, she would not have given her this glad tiding.
This love was entrenched in their hearts and became apparent by its signs and evidences and was manifest from their actions and statements. After Rasulullah salla Llahu ‘alayhi wa sallam whispered his secret to his beloved daughter Sayyidah Fatimah radiya Llahu ‘anha, she disclosed her secret after his demise to none other than al Siddiqah radiya Llahu ‘anha as mentioned in the above hadith. A confidant can be none but one close to the heart and beloved to the soul. This is the special connection between Sayyidah Fatimah and our mother, Sayyidah Aisha radiya Llahu ‘anhuma. It should be noted that the incident happened during the final days of Rasulullah’s salla Llahu ‘alayhi wa sallam earthly life and Sayyidah Aisha radiya Llahu ‘anha beseeched Sayyidah Fatimah radiya Llahu ‘anha to disclose the secret after Rasulullah’s salla Llahu ‘alayhi wa sallam demise, i.e. during the period regarding which the Rawafid alledge that the flame of hostility, disunity, and division was ignited.
Furthermore, Sayyidah Aisha radiya Llahu ‘anha reports that Nabi salla Llahu ‘alayhi wa sallam declared:
و ايم الله لو أن فاطمة ابنة محمد سرقت لقطعت يدها
By the oath of Allah, if Fatimah the daughter of Muhammad had stolen, I would have cut her hand off!
There is indication here to her lofty rank in his sight as noted by Hafiz Ibn Hajar rahimahu Llah:
و إنما خص صلى الله عليه و سلم فاطمة ابنته بالذكر لأنها أعز أهله عنده و لأنه لم يبق من بناته حيينئذ غيرها
Rasulullah salla Llahu ‘alayhi wa sallam mentioned his daughter Fatimah specifically since she was the most honoured of his family in his sight and since none of his other daughters were alive when he made this statement.
When Sayyidah Fatimah radiya Llahu ‘anha would come to Nabi salla Llahu ‘alayhi wa sallam for any need and not find him, she would inform Sayyidah Aisha radiya Llahu ‘anha about it. Sayyidina ‘Ali radiya Llahu ‘anhu relates:
أن فاطمة رضي الله عنها أتت النبي صلى الله عليه و سلم تشكو إليه ما تلقى في يدها من الرحى و بلغها أنه جاءه رقيق فلم تصادفه فذكرت ذلك لعائشة فلما جاء أخبرته عائشة الحديث
Fatimah came to Nabi salla Llahu ‘alayhi wa sallam to complain about the injuries she was sustaining on her hands due to [grinding] the grindmill as she heard that some slaves had come to him. However, she did not meet him. Thus, she mentioned this to Aisha. When he returned, Aisha conveyed her message to him…
This shows Sayyidah Fatimah’s radiya Llahu ‘anha confidence in Sayyidah Aisha radiya Llahu ‘anha and it also depicts the latter’s concern to convey the message of the former.
Another incident is when the Ummahat al Mu’minin sent Sayyidah Fatimah radiya Llahu ‘anha to Nabi salla Llahu ‘alayhi wa sallam to request him:
إن نساءك ينشدنك الله العدل في بنت أبي بكر فكلمته فقال يا بنية ألا تحبين ما أحب قالت بلى فرجعت إليهن فأخبرتهن فقلن ارجعي إليه فأبت أن ترجع
“Your wives are entreating you to show fairness with regards to the daughter of Abu Bakr for Allah’s sake.”
She spoke to him to which he noted, “O beloved daughter! Do you not love what I love?”
“Definitely,” she replied.
She thus returned to them and informed them.
They said, “Go back to him.”
However, she refused to return.
This is emphatic evidence of Sayyidah Fatimah’s love for Sayyidah Aisha radiya Llahu ‘anhuma.
The narration of Muslim documents that Rasulullah salla Llahu ‘alayhi wa sallam said:
يا بنية ألا تحبين ما أحب قالت بلى قال فأحبي هذه
“O beloved daughter! Do you not love what I love?”
“Indeed,” she replied.
“So love her,” he instructed.
This is Rasulullah’s salla Llahu ‘alayhi wa sallam command to her. And she would never violate his command, may Allah be pleased with her.
The harmonious relationship between Aisha and the progeny of ‘Ali and the rest of the Ahlul Bayt
The relationship between Sayyidah Aisha radiya Llahu ‘anha and the progeny of Sayyidina ‘Ali radiya Llahu ‘anhu as well as the rest of the Ahlul Bayt is an amicable one, strengthened by kindness and loyalty. In fact, Sayyidah Aisha radiya Llahu ‘anha narrates several ahadith which mention their virtues and merits. Among these is hadith al kisa’ (the hadith of the cloak) wherein she relates:
خرج النبي صلى الله عليه و آله و سلم غداة و عليه مرط مرحل من شعر اسود فجاء الحسن بن على فأدخله ثم جاء الحسين فدخل معه ثم جاءت فاطمة فأدخلها ثم جاء علي فأدخله ثم قال إِنَّمَا يُرِيْدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيْرًا
Rasulullah salla Llahu ‘alayhi wa sallam left in the morning wearing a cloak with pictures of camel saddlebags made from black (camel’s) hair. Hassan ibn ‘Ali came and Rasulullah salla Llahu ‘alayhi wa sallam wrapped him under it, followed by Hussain who entered with him. Then Fatimah came and he took her under it, then ‘Ali came and he also took him under it. He thereafter recited:
إِنَّمَا یُرِيْدُ اللهُ لِیُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ یُطَهِّرَكُمْ تَطْهِيْرًا
This hadith proves that Sayyidina ‘Ali, Fatimah, and their sons radiya Llahu ‘anhum are most deserving of being included in the Ahlul Bayt than others. And this is Sayyidah Aisha’s radiya Llahu ‘anha narration which is clear evidence to her recognition of their position, and her honesty in narrations.
Similar is her narration of Rasulullah salla Llahu ‘alayhi wa sallam embracing Sayyidina Hassan radiya Llahu ‘anhu and decalring his love for him. Accordingly she recalls that Nabi salla Llahu ‘alayhi wa sallam would embrace him and declare”
اللهم إن هذا ابني فأحبه و أحب من يحبه
O Allah, indeed this is my son so love him and love the one who loves him.
After Sayyidina Hassan radiya Llahu ‘anhu passed away, Sayyidina Hussain radiya Llahu ‘anhu came to Sayyidah Aisha radiya Llahu ‘anha and sought her permission for him to be buried in her room alongside his grandfather. She replied:
نعم و كرامة فبلغ ذلك مروان فقال مروان كذب و كذبت و الله لا يدفن هناك أبدا
“Yes and it will be an honour.”
However, this reached Marwan who said, “He is mistaken and so is she. By Allah, he will never be buried there.”
There are many points deduced from this tradition:
- Her love for Sayyidina Hassan and Sayyidina Hussain radiya Llahu ‘anhuma,
- The pleasant relationship between them.
This is proven from her granting permission so that Sayyidina Hassan radiya Llahu ‘anhu could be buried with his grandfather.
Worthy of note is that Sayyidina Zayn al ‘Abidin ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib was a student of Sayyidah Aisha radiya Llahu ‘anha and narrates several ahadith from her; some of which appear in Sahih Muslim.
و لم تسجل لنا كتب الأحاديث واقعة صحيحة تدل على أن عائشة رضي الله عنها تحمل شيئا من الكراهية أو البغض في قلبها تجاه أحد من آل البيت بل أجمع أصحاب السير على أن الصلة بين عائشة رضي الله عنها و آل البيت كانت على أكمل ما ترضاه السجية الإنسانية
The books of ahadith have not authentically documented even one incident which indicates that Sayyidah Aisha radiya Llahu ‘anha harboured any aversion or enmity in her heart for any of the Ahlul Bayt. Instead, the historians are unanimous that she had the most perfect relationship with the Ahlul Bayt as desired by man’s natural disposition.
The evidences for this harmonious connection between Sayyidah Aisha radiya Llahu ‘anha and the Ahlul Bayt are numerous, scattered all over the books of hadith and history, to the extent that the books of the Shia as well document these incidents; as will be discussed shortly.
The loving bond between Sayyidah Aisha and Sayyidina ‘Ali and his progeny radiya Llahu ‘anhum has been established by confirmed authentic narrations. Even if these had not been available, then too Sayyidah Aisha’s radiya Llahu ‘anha devoutness, fear for Allah subhanahu wa ta ‘ala, recognition of rights and entitlements, treatment of people according to their status, realisation of the virtue of the virtuous, and loving those whom Allah subhanahu wa ta ‘ala and His Rasul salla Llahu ‘alayhi wa sallam loved; is sufficient proof and substantiation for those who are searching for the truth. Had the Rafidah not denied this, there would be no real need to substantiate such obvious realities.
The stance of the Ahlul Bayt from the Banu al ‘Abbas concerning those who revile Aisha
1. Al Amir Musa ibn ‘Isa ibn Musa al ‘Abbasi (d. 183 A.H)
Qadi ‘Iyad says:
و شتم رجل عائشة بالكوفة فقدم إلى موسى بن عيسى العباسى فقال من أحضر هذا فقال ابن أبي ليلى أنا فجلد ثمانين و حلق رأسه و أسلمه للحجامين
A man ridiculed Aisha in Kufah and was thus brought to Musa ibn ‘Isa al ‘Abbasi who inquired, “Who brought him.”
“I,” replied Ibn Abi Layla.
He was whipped with 80 lashes, his head was shaved, and was handed over to the cuppers.
2. Khalifah al Mutawakkil ‘Ala Allah (d. 247 A.H)
Khalifah al Mutawakkil ‘Ala Allah commanded the lashing of one of the reputable men of Baghdad named ‘Isa ibn Jafar ibn Muhammad ibn ‘Asim. Accordingly, he was lashed severely. It is reported that he was whipped a 1000 lashes until he died. This came after 17 men testified against him in the presence of Qadi al Sharqiyyah Abu Hassan al Ziyadi that he reviled Abu Bakr, ‘Umar, Aisha, and Hafsah radiya Llahu ‘anhum.
3. Khalifah al Muqtadir bi Allah (d. 323 A.H)
Information reached him that a group of Rawafid had gathered in Masjid Buratha and were insulting the Sahabah. They did not perform Salat al Jumu’ah and were corresponding with the Qaramitah. He ordered that they be besieged. He sought a ruling from the scholars regarding the Masjid, and they ruled that it is Masjid Dirar. Consequently, those who were apprehended were lashed severely, suppplicaed against, and the Masjid was demolished.
4. Khalifah al Qadir bi Allah (d. 422 A.H)
He mentioned amongst his beliefs, as mentioned in al Muntazam of Ibn al Jawzi (vol. 4 pg. 384):
و من سب سيدتنا عائشة فلا حظ له في الإسلام
Whoever disparages Sayyidah Aisha radiya Llahu ‘anha has no share in Islam.
5. Khalifah al Mustadi’ bi Amr Allah (d. 575 A.H)
A crowd gather around a poet who would sing for the Rawafid. His name was Ibn Qaraya. He would remain at the market places and sing poetry which included abuse and slander of the Sahabah, coupled with disparagement of those who love them. A audience was arranged for him on the instructions of the Khalifah. It turned out that he was a wretched Rafidi who invited towards his cult. The Fuqaha’ passed judgement that his tongue and hands be severed and this was carried out. The masses then grabbed him and hurled bricks at him, which led to him throwing himself into the Tigris. They pulled him out of it and killed him.
 Tarikh al Tabari vol. 3 pg. 55, al Bidayah wa al Nihayah vol. 10 pg. 468.
 Tarikh al Tabari vol. 3 pg. 47.
 Ibid vol. 4 pg. 519, al Bidayah wa al Nihayah vol. 10 pg. 468.
 Tarikh al Tabari vol. 3 pg. 47, al Bidayah wa al Nihayah vol. 10 pg. 468.
 Al Fitnah wa Waq’at al Jamal pg. 183; Tarikh al Tabari vol. 4 pg. 544; Ibn al Jawzi: al Muntazam fi Tarikh al Muluk wa al Umam vol. 5 pg. 94; al Kamil vol. 2 pg. 614; al Bidayah wa al Nihayah vol. 10 pg. 472; al Nuwayri: Nihayat al Arab vol. 20 pg. 50.
 He is ‘Ali ibn Muhammad ibn Muhammad Abi al Hassan al Jazari. He was born in 555 A.H. He was a sheikh, ‘allamah, muhaddith (hadith expert), adib (writer) and nassabah (genealogist). He possessed excellent traits, coupled with humility, and fine character. Among his books is al Kamil and Usd al Ghabah. He passed away 630 A.H. See Siyar A’lam al Nubala’ vol. 22 pg. 353.
 Al Kamil fi al Tarikh vol. 2 pg. 614, Nihayat al Arab of al Nuwayri vol. 20 pg. 50.
 Fath al Bari vol. 13 pg. 29-48.
 See the book al Jamal of the Shia scholar al Mufid pg. 73 and al Sa’iqah fi Nasf Abatil wa Iqtira’at al Shia of ‘Abd al Qadir Muhammad ‘Ata Sufi pg. 236-240.
 Musannaf Ibn Abi Shaybah vol. 15 pg. 283. Ibn Hajar has categorised its isnad as jayyid in al Fath vol. 13 pg. 57.
 Musannaf Ibn Abi Shaybah vol. 11 pg. 118; Tarikh al Tabari vol. 3 pg. 34. Ibn Hajar categorised its isnad as sahih in Fath al Bari vol. 13 pg. 38.
 He is ‘Umar ibn Shabbah ibn ‘Ubaidah Abu Zaid al Namiri al Basri al Nahwi, the Hafiz (of hadith), and author of many books. He was born in 173 A.H. He was an author, a poet, and a journalist. He was well-verse in History and the science of Qira’at. Some of his books are Tarikh al Basrah and Akhbar al Madinah. He passed away in 262 A.H. (Siyar A’lam al Nubala’ vol. 12 pg. 369, Tahdhib al Tahdhib vol. 4 pg. 289)
 Tarikh al Madinah of Ibn Shabbah vol. 4 pg. 1233; Fath al Bari vol. 13 pg. 56.
 Sahih Muslim Hadith: 276.
 Musannaf ibn Abi Shaybah Hadith: 6169; Musannaf ‘Abd al Razzaq vol. 3 pg. 128. Al Albani categorised it as sahih in Tamam al Minnah pg. 161.
 Al Tarikh al Kabir of Ibn Khaythamah, Hadith: 892; al Bidayah wa al Nihayah vol. 10 pg. 629.
 Musnad Bazzar as referenced in Majma’ al Zawa’id vol. 6 pg. 242; al Mujam al Awsat as referenced in Majma’ al Zawa’id vol. 6 pg. 242. Ibn Hajar categorised the isnad as Hassan in Fath al Bari vol. 12 pg. 298.
 Al Mahajjah of Qiwam al Sunnah Abu al Qasim Ismail ibn Muhammad al Isfahani vol. 2 pg. 401.
 Sunan al Tirmidhi Hadith: 3872; Sunan Abi Dawood Hadith: 5217; Sunan al Kubra vol. 5 pg. 96 Hadith: 8369; al Adab al Mufrad pg. 355; al Mustadrak Hadith: 4732. Al Tirmidhi comments, “This hadith is Hassan and gharib from this chain.” Al Hakim comments, “The hadith is sahih according to the standards of Sheikhayn but they have not recorded it.” Al Dhahabi comments, “In fact, it is sahih.” Al Albani has declared it sahih in Sahih Sunan al Tirmidhi Hadith: 3872 and Sahih al Adab al Mufrad pg. 355.
 Al Mustadrak vol. 3 pg. 175; al Isti’ab fi Ma’rifat al Ashab vol. 4 pg. 1896. Al Hakim comments, “The hadith is sahih according to the standards of Muslim but they have not recorded it.”
 Al Mujam al Awsat vol. 3 pg. 137 Hadith: 2721; Musnad Abi Ya’la vol. 8 pg. 153 Hadith: 4700. Al Haythami states in Majma’ al Zawa’id vol. 9 pg. 204, “Their narrators are the narrators of al Sahih.” Ibn Hajar has categorised its isnad as sahih according to the standards of Sheikhayn in al Isabah vol. 4 pg. 378.
 Al Sunan al Kubra vol. 7 pg. 393 Hadith: 8311; Fath al Bari vol. 8 pg. 136
 Sahih al Bukhari vol. 7 pg. 362; Sahih Muslim Hadith: 2450
 Fada’il al Sahabah vol. 2 pg. 720 Hadith: 1336; al Mustadrak vol. 3 pg. 205. Al Hakim has categorised its isnad as sahih according to the standards of Sheikhayn. Al Albani declared it sahih in Sahih al Jami Hadith: 3676.
 Sahih al Bukhari Hadith: 3475, Sahih Muslim Hadith: 1688.
 Fath al Bari vol. 12 pg. 95.
 Sahih al Bukhari Hadith: 5361; Sahih Muslim Hadith: 2727.
 Sahih al Bukhari Hadith: 2581; Sahih Muslim Hadith: 2441.
 Sahih Muslim Hadith: 2442; Sahih al Bukhari Hadith: 2581.
 Surah al Ahzab: 33
 Sahih Muslim Hadith: 2424.
 Majmu’ al Fatawa of Ibn Taymiyyah vol. 22 pg. 361.
 Sahih al Bukhari Hadith: 5884; Sahih Muslim Hadith: 2421 on the authority of Sayyidina Abu Hurairah radiya Llahu ‘anhu.
 Tarikh al Madinah vol. 1 pg. 110; al Isti’ab fi Ma’rifat al Ashab vol. 1 pg. 376; Siyar A’lam al Nubala’ vol. 3 pg. 277.
 He is ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib Abu al Hussain al Qurashi al Hashimi Zayn al ‘Abidin. A man of deep knowledge, nobility, and piety. Reliable and trustworthy. A narrator of plenty ahadith; prominent, influential and righteous. He was with his father when the tragedy at Karbala’ occurred. However, he was indisposed so he did not participate in the battle. He passed away in 93 A.H. (Siyar A’lam al Nubala’ vol. 4 pg. 386; Tahdhib al Tahdhib vol. 4 pg. 192)
 Siyar A’lam al Nubala’ vol. 4 pg. 386.
 Sirat al Sayyidah Aisha of al Nadwi pg. 122.
 Musa ibn ‘Isa ibn Musa al ‘Abbasi al Hashimi. He was appointed as governor of the Haramayn by al Mansur and al Mahdi for a long period. Thereafter, he was appointed over Yemen by al Mahdi and over Egypt by al Rashid. He passed away in 183 A.H. (al Nujum al Zahirah of Taghri Bardi vol. 2 pg. 78, al A’lam of Zarkali vol. 7 pg. 326)
 Al Shafa bi Ta’rif Huquq al Mustafa of Qadi ‘Iyad vol. 2 pg. 309.
 Ta’amul Al al Bayt min al ‘Asabah al Ahbab ma’a al Sabb li al Zawjat wa al Ashab of ‘Abdullah al ‘Abbas with slight editions on the Internet.
 Jafar ibn Muhammad ibn Harun Abu al Fadl al Khalifah al ‘Abbasi. He was born in 205 A.H and appointed as khalifah in 232 A.H. He was loved by his subjects. He exhibited the Sunnah and propagated it in his gatherings. He also wrote to the provinces to increase the level of sacrifice and warned against saying that the Qurʾan is created. He spread the Sunnah and supported those devoted to it. He was finally martyred in 247 A.H. (Siyar A’lam al Nubala’ vol. 12 pg. 30, al Bidayah wa al Nihayah vol. 10 pg. 349)
 Al Bidayah wa al Nihayah vol. 14 pg. 375.
 Al Qaramitah: An underground movement portrayed as votaries of the Ahlul Bayt but in reality were nothing more than heresy and libertinism. (al Mawsu’ah al Maifsarah fi al Adyan wa al Madhahib wa al Ahzab al Mu’asarah pg. 392)
 Al Bidayah wa al Nihayah vol. 15 pg. 18
 Ahmed ibn Ishaq ibn Jafar Abu al ‘Abbas al Baghdadi al Khalifah al ‘Abbasi. He was born in 336 A.H. He was religious, an ‘alim, a devout worshipper, liberal in giving charity, combined with an understanding of din and was among the eminent khalifas. Ibn al Salah has counted him among the Shawafi’. He wrote a book on ‘Aqaʾid wherein he mentioned the merit of the Sahabah and the disbelief of one who believes that the Qurʾan was created. He passed away in 422 A.H. (Siyar A’lam al Nubala’ vol. 15 pg. 128, al Bidayah wa al Nihayah vol. 11 pg. 353
 Al Bidayah wa al Nihayah vol. 16 pg. 531