The Shia accuse Ayesha of being a Jealous and Vengeful Woman

Objection Two – The Shia Accuse Ayesha of being a Jealous and Vengeful Woman

Ibn al Hashimi states:

The Shia accusations against Aisha (رضّى الله عنها) range from the absurd [i.e. that she gave poison to the Prophet] to the outright childish; for example, Al-Islam.org dedicates so much of its webspace to discuss how Aisha (رضّى الله عنها) was an imprudent, rude, and “jealous woman.” Stories will then be cited about how Aisha (رضّى الله عنها) was so jealous and vengeful towards her co-wives and step-child Ibrahim (رضّى الله عنه); the way the Shia describe her makes her sound diabolical, more like the wicked stepmother in the Disney movie “Cinderella” than a real life person. In fact, the Shia will never even name their daughter “Aisha” because to them this name is a cursed and wretched name; this shows the depth of their hatred for Aisha (رضّى الله عنها). The Shia scholars will belittle Aisha (رضّى الله عنها) by saying that she was barren and infertile, citing this as a reason that Aisha (رضّى الله عنها) hated her co-wives and was jealous of Fatima (رضّى الله عنها).

Reply One – Ayesha testified to her jealousy of Khadija (as)

Sahih Bukhari Volume 5, Book 58, Number 164:

Narrated

‘Aisha: I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija (although) she died before he married me, for I often heard him mentioning her, and Allah had told him to give her the good tidings that she would have a palace of Qasab (i.e. pipes of precious stones and pearls in Paradise), and whenever he slaughtered a sheep, he would send her women-friends a good share of it.

Sahih Bukhari Volume 5, Book 58, Number 166:

Narrated ‘Aisha:

I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and when ever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children.”

Sahih Bukhari Volume 5, Book 58, Number 168:

Narrated ‘Aisha: Once Hala bint Khuwailid, Khadija’s sister, asked the permission of the Prophet to enter. On that, the Prophet remembered the way Khadija used to ask permission, and that upset him. He said, “O Allah! Hala!” So I became jealous and said, “What makes you remember an old woman amongst the old women of Quraish an old woman (with a teethless mouth) of red gums who died long ago, and in whose place Allah has given you somebody better than her?”

Note how Ayesha’s testimony stops abruptly. We learn nothing of the response that the Prophet (s) gave to her self-appraisal. Had he affirmed her claim she would have definitely cited it, but see no such thing. Is it plausible that the Prophet (s) would have just left the matter like that, without any response to her claim? Certainly not, we can see from other traditions how the Prophet would provide a riposte when Ayesha would seek to stifle talk of her, so why would he remain silent to a baseless comment of self appraisal that was preceded by a disparaging slur about her age? The same Prophet (s) that had defended Khadija on other occasions from the tongue of Ayesha would have certainly done the same, particularly when we know that Ayesha’s claim of superiority cannot be corroborated. To this we have the Hadith of Rasulullah (s) himself who stated:

“The most excellent of the women of all worlds are: Mary the daughter of Imran, Khadija the daughter of Khuwaylid, Fatimah the daughter of Muhammad, and Asiya the wife of Pharaoh”

Musnad Ahmed bin Hanbal, Volume 3 page 135 Hadith 12414

It does not therefore require much level of intellect to gauge what the response of Rasulullah (s) would have been.

Sahih Bukhari Volume 9, Book 93, Number 576:

Narrated ‘Aisha:

I never felt so jealous of any woman as I felt of Khadija, for Allah ordered him (the Prophet ) to give Khadija the glad tidings of a palace in Paradise (for her).

Sahih Bukhari, Volume 8, Book 73, Number 33:

Narrated ‘Aisha:

I never felt so jealous of any woman as I did of Khadija, though she had died three years before the Prophet married me, and that was because I heard him mentioning her too often, and because his Lord had ordered him to give her the glad tidings that she would have a palace in Paradise, made of Qasab and because he used to slaughter a sheep and distribute its meat among her friends.

Sahih Bukhari, Volume 5, Book 58, Number 165:

Narrated ‘Aisha:

I did not feel jealous of any woman as much as I did of Khadija because Allah’s Apostle used to mention her very often. He married me after three years of her death, and his Lord (or Gabriel) ordered him to give her the good news of having a palace of Qasab in Paradise.

• So in summary we learn from these traditions that according to Ayesha:
• the Prophet married her three years after Khadija (as) died
• she had never been more jealous of any other woman that Khadija (as)
• she would become irritated when the Prophet (s) would talk excessively about Khadija (as)
• she would convey her objections to the Prophet (s) on this
• the Prophet (s) pointed out that the continuation of his lineage was attained through her
• the Prophet (s) would remember Khadija by sacrificing a goat and distributing the meat to her friends

What was the source of this jealousy? Ayesha clarifies several reasons from her own mouth, it was jealously because she could not tolerate the fact that the Prophet (s):

• constantly talked about her
• praised her
• cited the fact that his lineage continued through her whilst she remained barren
• foretold that there existed a Palace in Heaven for her
• would remember her by slaughtering sheep in her name and distributing the meat to her friends
• never married again whilst Khadija (as) was by his side but after Ayesha he married a further eight times

The crucial thing that one cannot deny is jealously is

• a trait that is associated with hatred
• animosity towards another
• a desire to have that which another has

The testimony of Ayesha is clear the Prophet (s) never forgot Khadija (as) for his entire life, and whenever he sacrificed a sheep he would do so in her memory, that evidences that discussing her merits counts as a major Sunnah of the Prophet (s). Khadija (as) was beyond a doubt the most superior wife of the Prophet (s) something that the Prophet made clear through his Hadith and in particular sought to impress upon Ayesha. Why then does a Sect that calls itself Ahl’ul Sunnah al Jamaah make very little reference to this superior wife in their books and lectures? Why is Ayesha given a greater station by their Mullahs? Why is her example as that which women should aspire to cited, but no reference made to a woman that the Prophet (s) praised for her contribution towards the deen? Why are their speeches devoid of reference to this superior wife?

Reply Two – Ayesha’s happiness at the death of Sayyida Fatima (as)

We read in Sharh Nahj ul Balagha by Ibn Abi al Hadeed page 439 Chapter 2:

“When the Prophets daughter died all the wives except Ayesha came to console Banu Hashim and she said that she was unwell and the message which she sent to Ali (as) clearly depicts her joy at this sad occasion”.

Reply Three – Ayesha’s happiness at the death of Ibrahim ibne Rasululullah (s)

In Sharh Nahj ul Balagha by Ibn Hadeed page 238 Volume 2 we learn that:

“When Ibrahim died Ayesha was happy inside, although she displayed sadness outside, Fatima and ‘Ali were very saddened by his death”.

Reply Four – Ayesha’s jealousy towards Ummul Momineen Safiyya

Ayesha said: “Safiyya, the wife of the Prophet (a), sent a dish she had made for him when he was with me. When I saw the maidservant, I trembled with rage and fury, and I took the bowl and hurled it away. The Prophet of Allah (a) then looked at me; I saw the anger in his face and I said to him: ‘I seek refuge from Allah’s Apostle cursing me today.’ The Prophet said: ‘Undo it’. I said: ‘What is its compensation, O Prophet of Allah?’ He said: ‘The food like her food, and a bowl like her bowl.’” 

1. Musnad Ahmad Ibn Hanbal, Volume 6 page 227 Tradition 26409

2. Sunan Nasai, Volume 2 page 148

3. Majma al-Zawaed, Volume 4 page 372 Tradition 7692

The reviser of Musnad Ahmed namely Shaykh Shoib al-Arnaut declared the tradition to be ‘Hasan’ while Al-Haythami said: ‘The narrators are Thiqah’.

Reply Five – Ayesha’s jealousy led to her attempting to commit suicide

We read in Sahih Bukhari Book of Nikah Volume 7, Book 62, Number 138:

Narrated al-Qasim:

Aisha said that whenever the Prophet intended to go on a journey, he drew lots among his wives (so as to take one of them along with him). During one of his journeys the lot fell on ‘Aisha and Hafsa. When night fell the Prophet would ride beside ‘Aisha and talk with her. One night Hafsa said to ‘Aisha, “Won’t you ride my camel tonight and I ride yours, so that you may see (me) and I see (you) (in new situation)?” ‘Aisha said, “Yes, (I agree.)” So ‘Aisha rode, and then the Prophet came towards ‘Aisha’s camel on which Hafsa was riding. He greeted Hafsa and then proceeded (beside her) till they dismounted (on the way). ‘Aisha missed him, and so, when they dismounted, she put her legs in the Idhkhir and said, “O Lord (Allah)! Send a scorpion or a snake to bite me for I am not to blame him (the Prophet).

Let us ask some questions:

• We have previously cited the event of Ifk, from Sahih Bukhari Volume 6, Book 60, Number 274 wherein she states:Whenever Allah’s Apostle intended to go on a journey, he used to draw lots among his wives and would take with him the one on whom the lot had fallen.But here she tells uswhenever the Prophet intended to go on a journey, he drew lots among his wives (so as to take one of them along with him). During one of his journeys the lot fell on ‘Aisha and Hafsa.Why did Rasulullah (s) depart from this practice and take two wives with him on this occasion?
• When he (s) took both with him, why did he greet one wife and completely ignore the other one, is this not against the justice of the Prophet (s)?
• If he wanted to focus his attention on one wife alone, why did he take the other one with him (s)?
• When both wives’ agreed to swap camels of their own accord why did Ayesha get so angry and jealous?
• When the Prophet (s) noticed that the wife riding the camel was Hafsa and not Ayesha why did she get so surprised?
• Was Ayesha’s supplication that she die an Islamic one?
• If it was can any example be given to evidence such legitimacy?
• If it was not why the focus on her supplication?
• Was her attempt to get bitten by a snake or scorpion not evidence that she was seeking to commit suicide?
• If it was an attempted suicide, is it legitimate for a jealous wife that has been ignored by the Prophet (s) to take her own life?
• If it is not legitimate, why did she try and take her life?
• If it was not legitimate, should we therefore conclude that Ayesha’a act was wrong?
• If it was wrong did she repent in any way?
• If she did not, why not?

When Ayesha is herself testifying to the fact that her jealousy would cause her to ignore the Shariah, should we not cite this fact to all Muslims, as a warning of the consequences of jealousy? This could help women, and indeed those contemplating entry into a polygamous marriage.

Reply Six – Ayesha’s jealousy towards the women of the Ummah led to her committing blasphemy

We read in Sahih Bukhari Volume 6, Book 60, Number 311:

Narrated Aisha:

I used to look down upon those ladies who had given themselves to Allah’s Apostle and I used to say, “Can a lady give herself (to a man)?” But when Allah revealed: “You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive any of them whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).’ (33.51) I said (to the Prophet), “I feel that your Lord hastens in fulfilling your wishes and desires.”

Sahih Bukhari Volume 7, Book 62, Number 48:

Narrated Hisham’s father:

Khaula bint Hakim was one of those ladies who presented themselves to the Prophet for marriage. ‘Aisha said, “Doesn’t a lady feel ashamed for presenting herself to a man?” But when the Verse: “(O Muhammad) You may postpone (the turn of) any of them (your wives) that you please,’ (33.51) was revealed, ” ‘Aisha said, ‘O Allah’s Apostle! I do not see, but, that your Lord hurries in pleasing you.’ ”

In the first tradition we learn of the astonishment of Aisha that the willingness of women to give themselves to the Porphet (s). In all the conclusion of Aisha remains the same “I feel that your Lord hastens in fulfilling your wishes and desires.”

Note how Ayesha does not refer to ‘our Lord’, she says ‘Your Lord’. The interesting thing is when it comes to the slaying of Malik bin Nuwayra, it is justified because to quote modern day Sunni scholar A.I. Akram in book to Khalid bin Al-Walid “Sword of Allah Khalid b. al-Waleed – a biographical study of one of the greatest military generals in history” page 161:

“Malik referred to the Holy Prophet as “your master”. Khalid was angered by the unrepentant and supercilious attitude of the accused. He said, “Do you not regard him as your master?”

Khalid remained convinced that Malik was guilty, that he remained an unbeliever. He gave the order for his execution”.

If the use of the term ‘your Master’ rather than ‘Our Master’ was grounds to prove the apostasy of Malik, should the same approach not be taken with Ayesha? What remains of the faith of Ayesha when she makes such a statement of clear Kufr?

• When Allah (swt) has given the right of women to give themselves to the Prophet (s), why did Ayesha not like that?
• Was it the jealousy of Ayesha that caused the descent of the said verse, namely he can choose who he likes and leave who he likes?
• Was Ayesha’s displeasure not evidence of her objecting and challenging a decision of Allah (swt)?
• If it was not a challenge why can it not be defined as such?
• If it was a challenge was it legal or illegal?
• If it was legal, what would be the grounds for such an opinion?
• If it was illegal could her advocates offer some commentary?
• Had any other wife expressed such a form of extreme jealousy?
• If so, can her name be furnished?
• If no other did, why did Ayesha conduct herself in such an extreme way?
• Is this not evidence of her displeasure at an ordinance of Allah (swt)?