Misconception: She acted in defiance to Allah’s command

Misconception: She set out to fight ‘Ali
March 1, 2018
Misconception: Talhah and Zubair took her out of her house and travelled with her
March 1, 2018

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Misconception: She acted in defiance to Allah’s command


وَقَرْنَ فِي بُيُوْتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُوْلىٰ

And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance.[1]



Five responses will be provided to remove this misconception:[2]

  1. Yes, she travelled. However, she did not display herself as the display of the former times of ignorance. May Allah subhanahu wa ta ‘ala forbid! She is exempt from this. The one who claims this should furnish proof. If he cannot, then it is a vile slander against her just like the other malicious lies they fabricated about her which have already been mentioned.
  2. The command to abide at home does not prohibit travelling for any requirement, necessity, or something beneficial. Nabi salla Llahu ‘alayhi wa sallam had informed his wives:

إنه قد أذن لكن أن تخرجن لحاجتكن

You have been permitted to leave for your needs.[3]

Accordingly, it is permissible for a woman to leave her home to maintain family ties, visit the sick, etc.; actions which are beneficial. Sayyidah Aisha radiya Llahu ‘anha set out for the benefit of the entire ummah, i.e. creating unity among them. She practiced ijtihad in this matter.


Ibn Taymiyyah elucidates on this point very profoundly:

و الأمر بالاستقرار في البيوت لا ينافي الخروج لمصلحة مأمور بها كما لو خرجت للحج و العمرة أو خرجت مع زوجها في سفرة فإن هذه الآية قد نزلت في حياة النبي صلى الله عليه و سلم و قد سافر بهن رسول الله صلى الله عليه و سلم بعد ذلك كما سافر في حجة الوداع بعائشة رضي الله عنها و غيرها و أرسلها مع عبد الرحمن أخيها فأردفها خلفه و أعمرها من التنعيم و حجة الوداع كانت قبل وفاة النبي صلى الله عليه و سلم بأقل من ثلاثة أشهر بعد نزول هذه الآية و لهذا كان أزواج النبي صلى الله عليه و سلم يحججن كما كن يحججن معه في خلافة عمر رضي الله عنه و غيره و كان عمر يوكل بقطارهن عثمان أو عبد الرحمن بن عوف و إذا كان سفرهن لمصلحة جائزا فعائشة اعتقدت أن ذلك السفر مصلحة للمسلمين فتأولت في ذلك

The command to remain at home does not conflict leaving the home for some benefit/need which is commanded. Like if she left to perform hajj or ‘umrah or left with her husband on a journey. This verse was revealed in the lifetime of Nabi salla Llahu ‘alayhi wa sallam and Rasulullah salla Llahu ‘alayhi wa sallam travelled with them after its revelation. He travelled in Hajjat al Wada’ with Sayyidah Aisha radiya Llahu ‘anha and his other wives. He sent her with her brother ‘Abdul Rahman, thus leaving her behind, and ordered her to make ‘umrah from al Tan’im. Hajjat al wada’ took place prior to Rasulullah’s salla Llahu ‘alayhi wa sallam demise by less than three months, and after the revelation of this verse. Owing to this, Rasulullah’s salla Llahu ‘alayhi wa sallam wives would perform hajj thereafter. They performed hajj during the khilafah of Sayyidina ‘Umar radiya Llahu ‘anhu, etc. Sayyidina ‘Umar radiya Llahu ‘anhu would appoint Sayyidina ‘Uthman or Sayyidina ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhuma to take care of their caravan[4]. When their travel for anything beneficial is permissible, then Sayyidah Aisha radiya Llahu ‘anha believed that her journey was beneficial for the Muslims. She interpreted it in this way.[5]

  1. She travelled after making ijtihad. And the condition of a mujtahid has been explained previously. Moreover, Sahabah radiya Llahu ‘anhum who were mujtahidin and cannot possibly be identified as ignorant supported her view.

Ibn Taymiyyah says:


و المجتهد المخطئ مغفور له خطؤه و إذا غفر خطأ هؤلاء في قتال المؤمنين يعني عليا و من قاتله فالمغفرة لعائشة لكونها لم تقر في بيتها إذ كانت مجتهدة أولى

The error of a mujtahid is forgiven. Now when their error of fighting believers, i.e. ‘Ali and his army has been forgiven, then Aisha is more deserving of forgiveness for not remaining in her home since she is a mujtahidah.[6]

  1. It is established through tawatur in the books of the Shia themselves that Sayyidina ‘Ali radiya Llahu ‘anhu put Sayyidah Fatimah radiya Llahu ‘anha on a conveyance and took her around Madinah to the dwellings of the Ansar seeking assistance to acquire her right which had been usurped – in accordance to their warped belief[7]. Nevertheless, they do not use this to criticise her for her leaving the home. This shows that they follow nothing but their passions in taking out faults of the Sahabah radiya Llahu ‘anhum.
  2. Undoubtedly, Sayyidah Aisha radiya Llahu ‘anha was deeply regretful over this journey of hers. Whenever she would recall the Battle of Jamal, she would weep profusely until her scarf would be soaked in tears. Regret is tawbah. And the one who repents is like one who has no sin. Moreover, a sinner cannot be taunted for his sins. The one who taunts someone of a sin he repented from, has indeed oppressed him. If we hypothetically agree that she committed a sin which demands repentance, then her deep regret is sufficient proof for her repentance. And this proves her perfection in religiousness, and piety. One who discloses the sin of a repenter without mentioning his repentance has slandered the latter. When this is the case regarding laymen, then it is more grievous and heinous when dealing with the Sahabah radiya Llahu ‘anhum of Rasulullah salla Llahu ‘alayhi wa sallam.

Ibn Taymiyyah declares:

فمن ذكر ما عيب عليهم و لم يذكر توبتهم التي بها رفع الله درجتهم كان ظالما لهم

One who reveals their flaws and does not mention their repentance – owing to which Allah subhanahu wa ta ‘ala elevated their status – has definitely oppressed them.[8]


NEXT ⇒ Misconception: Talhah and Zubair took her out of her house and travelled with her 

[1] Minhaj al Karamah pg. 75.

[2] We have taken from Minhaj al Sunnah al Nabawiyyah vol. 4 pg. 317 and some from Mukhtasar al Tuhfah al Ithna ‘Ashariyyah pg. 268.

[3] Sahih al Bukhari Hadith: 4795; Sahih Muslim Hadith: 2170.

[4] Al Qatar, qatar al ibil: to tie camels in a line, one behind the other. (al Nihayah fi Gharib al Hadith wa al Athar vol. 4 pg. 80)

[5] Minhaj al Sunnah al Nabawiyyah vol. 4 pg. 317, 318.

[6] Ibid vol. 4 pg. 320.

[7] Mukhtasar al Tuhfah al Ithna ‘Ashariyyah pg. 269.

[8] Minhaj al Sunnah al Nabawiyyah vol. 6 pg. 207.

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