\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/p>\n\n\n\n
Quite often, Ummul Mumin\u012bn<\/em> \u02bfAishah\u2019s \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 emergence and involvement in what turned out to be the battle of Jamal is cited as evidence that a woman can, in fact, adopt a leadership role in Islam. While her emergence and leadership in this instance can be easily dismissed as an exception, a case of dire necessity, not over riding the general, clear evidences in Shar\u012bc<\/sup><\/em>ah<\/em> to the contrary; an in-depth, unbiased, analysis of the incident actually reveals that there is no ground, or argument from this instance that lends weight to the emergence of women and their assuming the mantle of leadership, governance and control. An objective study of the incident, the circumstances surrounding it and \u02bfAishah\u2019s \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 actual role, as well as her sentiments with regards to it, rather proves the converse. <\/p>\n\n\n\n All the pure wives (azw\u0101j mutahhar\u0101t <\/em>\u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0646) of the Prophet \ufdfa were in Makkah Mukarrmah<\/em> for Hajj<\/em> when \u02bfUthman \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 was martyred. Tal\u1e25ah and Zubair \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 were in Madinah Munawwarah<\/em> when the assassination occurred but then came down to Makkah. After \u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 encouraged the people to pursue qi\u1e63\u0101\u1e63<\/em> (judicial execution) for \u02bfUthman\u2019s \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 murder, they agreed to it. However, they started to discuss whether to go directly to Mad\u012bnah or seek help from the Muslims of Syria or Basrah. The pure wives, including \u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 These were the\nactual circumstances surrounding \u02bfAishah\u2019s \u0631\u0636\u064a\n\u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 travel on this occasion. None of the illustrious \u1e62<\/em>a<\/em>\u1e25<\/em>\u0101<\/em>bah<\/em>\ninvolved had the slightest thought of engaging in battle. They were proceeding\nto make peace, to secure a shar<\/em>c<\/sup><\/em>\u012b<\/em> (legal) right.\nAll\u0101h Tac<\/sup>\u0101l\u0101<\/em>\nsays in the Quran Maj\u012bd<\/em>, \u201cAnd do not kill the soul which All\u0101h has\nforbidden, except by right. And whoever is killed unjustly – We have given his\nheir authority [to demand qi<\/em>\u1e63<\/em>\u0101<\/em>\u1e63<\/em>], but let him not exceed limits in [the matter of]\ntaking life. Indeed, he has been supported [by the law].\u201d It is this right of qi<\/em>\u1e63<\/em>\u0101<\/em>\u1e63<\/em> that they hoped to secure. A battle would defeat the\npurport of this verse and what they were hoping to achieve. In any case, as\ndecided, they set out for Basrah.[1]<\/a> It was on the way to Basrah\nthat a very significant conversation ensued. This telling detail is often\noverlooked, relegated \u2013 conveniently or due to lack of understanding and\nin-depth, unbiased research into the incident.<\/p>\n\n\n\n Im\u0101m Ibn Ab\u012b Shaibah \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 narrates in his Mu\u1e63annaf<\/em>[2]<\/a>, \u201cWhen \u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 reached the water springs of Ban\u012b \u02bf\u0100mir at night, the dogs barked at her, she then enquired, \u201cWhich watering place is this?\u201d They replied, \u201cThe water of \u1e24aw-ab.\u201d She paused for some time then remarked, \u201cI do not see myself except that I am turning back.\u201d Tal\u1e25a and Zubair \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 said to her, \u201cMay All\u0101<\/a>h have mercy on you, do not make haste, rather you should proceed so that the Muslims will see you and due to such, All\u0101h will reconcile between them<\/strong>. She responded, \u201cI do not see myself except that I am turning back, for indeed, I remember the Prophet \ufdfa saying to us (wives) one day, \u201cHow will your state be when the dogs of \u1e24aw-ab bark at one of you?\u201d<\/strong><\/p>\n\n\n\n The expert Syrian <\/span><\/span>had<\/span><\/span><\/em><\/strong>\u012b<\/span><\/span><\/em>th<\/span><\/span><\/em> scholar, <\/span><\/span>\u02bfAll\u0101mah<\/span><\/span><\/em> Muhammad \u02bfAww\u0101mah \u062d\u0641\u0638\u0647 \u0627\u0644\u0644\u0647 explains,<\/span><\/span><\/strong><\/p>\n\n\n\n \u201cThe\nreader should examine the words of Tal\u1e25ah\nand Zubair \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 to \u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647\n\u0639\u0646\u0647\u0627, \u201cAll\u0101h will\nreconcile between them,\u201d for surely it served as a reminder to her of the true\npurpose and intent of her emergence (from the confines of her home), i.e. the reconciliation\nbetween two great parties of Muslims. <\/p>\n\n\n\n She\ndid not<\/strong> go there to fight, nor did she go as the commander<\/strong>\nof <\/strong>an army or as the leader <\/strong>of a\nspecific affair of the Muslims. Therefore, using this emergence as evidence, erroneously or\nsophistically, that it is permissible for a woman to take charge of a collective\nmatter of the general Muslims, is wrong. \u02bfAishah, may All\u0101h be pleased with her,\ndid not emerge for this. <\/p>\n\n\n\n Yes,\ndue to her nobility and the confidence in her status, that no one would charge\nagainst her from the opposing side, her presence gave the impression as a representative\n(commander) of the\npeople.<\/p>\n\n\n\n He\n–\u1e24<\/em>afidh<\/em> Ibn \u1e24ajar- transmitted in Al-Fat<\/em>\u1e25<\/em>, from Muhallab \u0631\u062d\u0645\u0647\u0645\u0627\n\u0627\u0644\u0644\u0647 the statement,\n\u2018That which is known from Ab\u016b\nBakrah[3]<\/a>\n\u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 is that he was of the same view of \u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 in seeking out reconciliation between the\npeople and their intent was not to fight.\u2019 <\/p>\n\n\n\n The\nastute reader should examine the manner in which the Prophetic statement [\u201cHow\nwill your state be when the dogs of \u1e24aw-ab\nbark at one of you?\u201d] was mentioned. Was it given in the context of praise of\nher emerging [for this endeavour], so that we can now use it as evidence for\nthe legality of the leadership of women, or did it come in a way of rebuke and\nreproach in the manner that it truly was?\u201d[4]<\/a>\n<\/p>\n\n\n\n For\narguments sake, if we assume that \u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647\n\u0639\u0646\u0647\u0627\nwas the actual leader of\nthe army, then her action still cannot oppose the Prophetic hadith which\nforbids women from this position. <\/p>\n\n\n\n The honest \u1e63<\/em>a<\/em>\u1e25<\/em>\u0101<\/em>bi, <\/em>Ab\u016b Bakrah \u0631\u0636\u064a \u0627\u0644\u0644\u0647\n\u0639\u0646\u0647 said that\nduring the battle of Jamal,<\/em> All\u0101h benefited me with a statement (I heard\nfrom the Prophet \ufdfa).\nWhen it reached the Prophet \ufdfa that the Persians had made the daughter of K\u1e96osrau their Queen (ruler), he \ufdfa said, \u201cA people will never succeed who\ngive their leadership to a woman.<\/strong>\u201d[5]<\/a><\/p>\n\n\n\n Furthermore,\nwhat was \u02bfAishah\u2019s personal sentiments and\nopinion with regards to this incident? The\nprolific historian, Im\u0101m\nZahab\u012b \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 said, \u201cThere\nis no doubt that <\/strong>\u02bf<\/strong>Aishah <\/strong>\u0631\u0636\u064a\n\u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627<\/strong> <\/strong>utterly\nregretted her travel to Basrah and her presence on the Day of Jamal.<\/strong>\nShe never imagined the matter would reach where it did.\u201d[6]<\/a> \u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627, herself, used to say, \u201cFor me to have\nstayed away from this journey and sat down (at home) would be more beloved to\nme than having ten children from the Prophet <\/strong>\ufdfa<\/strong> like that of Al-<\/strong>\u1e24<\/strong>\u0101rith ibn Hish\u0101m\u2019s.\u201d[7]<\/strong><\/a><\/strong><\/p>\n\n\n\n Under\nthe commentary of the verse \u201cAnd stay [plural feminine] in your houses,\u201d many mufassirun,<\/em>\nincluding Imam \u1e6eha\u02bflab\u012b\nand Qurtub\u012b\n\u0631\u062d\u0645\u0647\u0645 \u0627\u0644\u0644\u0647, have quoted that, \u201cWhenever <\/strong>\u02bf<\/strong>Aishah <\/strong>\u0631\u0636\u064a \u0627\u0644\u0644\u0647\n\u0639\u0646\u0647\u0627<\/strong>\n<\/strong>would recite this\nverse she would cry until her scarf became wet.<\/strong>\u201d[8]<\/a><\/p>\n\n\n\n Im\u0101m\nBaihaq\u012b\n\u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 mentions in Al-Itiq\u0101d<\/em>,[9]<\/a>\n\u201cShe [<\/strong>\u02bf<\/strong>Aishah] never remembered this journey\nof hers, except that she would cry until her scarf became wet and she would\nsay, \u2018O, how I wish I could fall into utter oblivion<\/strong>.<\/strong>\u2019\u201d <\/p>\n\n\n\n How\ncan a rational, logical mind ever rely on this incident as proof in support<\/strong>\nof female leadership? These statements were no doubt uttered out of fear of the\naccounts on the Day of Judgement.<\/em> Imagine what our respected mother, \u02bfAishah\u2019s reaction would be if she knew that people of the\ntwenty-first century would erroneously use her journey, which she regretted and\nconsidered a mistake, to break the laws of All\u0101h with respect to h<\/em>\u012b<\/em>j\u0101b, <\/em>leadership and modesty. <\/p>\n\n\n\n Rather \u02bf\u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 complained to Ibn \u02bfUmar \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 for not preventing her from going to Basrah. She asked him, \u201cWhy did you not prevent me from this journey?<\/strong>\u201d He replied, \u201cI saw that one person (i.e. Ibn Zubair) had influenced you and I did not think you would have gone against him.\u201d \u1e24azrat <\/em>\u02bfAishah \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627 replied, \u201cNay, by All\u0101h, if you had prohibited me, I would not have emerged.<\/strong>\u201d[10]<\/a><\/p>\n\n\n\n This\nalso proves that \u02bfAbdullah ibn Zubair, his father Zubair\nand Tal\u1e25ah \u0631\u0636\u064a\n\u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\nwere the ones who were truly\nin charge, while the Mother of Believers, \u02bfAishah \u0631\u0636\u064a\n\u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627\nonly accompanied them for\nmoral support, as Shaikh Muhammad \u02bfAww\u0101mah indicated to. <\/p>\n\n\n\n She\nfelt so ashamed of this emergence that, on account of it, she decided not to be\nburied in her own room next to her husband, the Prophet \ufdfa and her father, Ab\u016b Bakr \u0631\u0636\u064a\n\u0627\u0644\u0644\u0647 \u0639\u0646\u0647.\n\u02bfAishah \u0631\u0636\u064a\n\u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0627,\nherself said, \u201cI used to tell myself that I will be buried with the Messenger\nof All\u0101h \ufdfa and Ab\u016b Bakr. Then I said, \u2018I committed an\ninnovation, bury me with his wives. So, she was buried in Al-Baqi\u02bf.\u201d[11]<\/a>\nIm\u0101m Zahab\u012b\n\u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 said,\n\u201cBy innovation, she meant her ride on the Day of Jamal. She had utterly\nregretted that and repented from it even though she did not pursue it except\nwith a (valid) interpretation[12]<\/a>\nand intention of (a) good (outcome).\u201d[13]<\/a>\n<\/p>\n\n\n\n The\ngrand muft\u012b\nof Pakistan, \u1e24<\/em>azrat\nMuft<\/em>\u012b<\/em>\nMuhammad Raf\u012b\u02bf \u02bfUsm\u0101n\u012b sahib<\/em> \u062d\u0641\u0638\u0647\n\u0627\u0644\u0644\u0647\nconcludes, \u201cFrom all\nthese events it becomes clear that \u1e24<\/em>azrat<\/em> \u02bfAishah never coveted the leadership of\ngovernment or claimed it, nor did anyone suggested that she should be appointed\nas the leader. Her objective was never to be a commander of any battle, rather she\nsimply emerged to implement a Quranic injunction and to bring about reconciliation\namongst the Muslims. However, since this endeavour was somewhat in the realm of\npolitics, the \u1e62<\/em>a<\/em>\u1e25<\/em>\u0101bah Kir\u0101m<\/em> did not approve of it and she herself\nutterly regretted it, to the extent that she felt bad to be buried in the rawdah<\/em>\nof Ras\u016bl <\/em>\ufdfa.\nSo, judge with justice. How can the venture, which she herself considered a\nmistake in the end, which she cried over and regretted to the extent that she\nfelt ashamed to be buried next to the Prophet \ufdfa, be used as evidence (to prove the\npermissibility of female leadership)?\u201d[14]<\/a>\n<\/p>\n\n\n\n May\nAll\u0101h Tac<\/sup>\u0101l\u0101<\/em> be pleased with our respected mother, \u02bfAishah and may He forgive the ummah<\/em> and guide us\nall. \u0100m<\/em>\u012b<\/em>n<\/em>. [1]<\/a>\nSee Al-Bid\u0101yah wan Nih\u0101yah Vol.10 Pg.431-433, Vol.11 Pg.147, Naw\u0101dirul\nFiqh by Raf\u012b\u02bf \u02bfUsm\u0101n\u012b\nVol.1 Pg.179-180<\/p>\n\n\n\n [2]<\/a>\n#38926 After narrating it in\nFat\u1e25ul B\u0101r\u012b, \u1e24\u0101fidh\nIbn \u1e24ajar said, \u201cIt was collected by A\u1e25mad, Ab\u016b Yac<\/sup>l\u0101 and Al-Bazz\u0101r. Ibn \u1e24ibb\u0101n and \u1e24\u0101kim\nauthenticated it. Its chain is on the condition of Al-\u1e62a\u1e25\u012b\u1e25.\u201d Vol.16 Pg.516 \u1e24\u0101fidh Zahab\u012b (in Siyar Vol.2 Pg.178) and \u1e24\u0101fidh Ibn Kath\u012br (in Al-Bid\u0101yah Vol.9 Pg.187) also authenticated it. <\/p>\n\n\n\n [3]<\/a> He\nrelated the hadith of \u1e62a\u1e25\u012b\u1e25 Bukh\u0101r\u012b #7099\nwhich is also quoted in this article.<\/p>\n\n\n\n [4]<\/a> Aww\u0101mah\u2019s\nfootnotes on Musannaf Vol.21 Pg.372<\/p>\n\n\n\n [5]<\/a>\nBukhari #7099<\/p>\n\n\n\n [6]<\/a>\nSiyar Al\u0101mun Nubal\u0101 Vol.<\/p>\n\n\n\n [7]<\/a>\nCollected by Ibn Ab\u012b Shaibah in Mu\u1e63annaf #38966. Shaikh \u02bfAww\u0101mah explained that Al-\u1e24\u0101rith is an honorable \u1e63ah\u0101b\u012b from\nthose who accepted Islam at the conquest of Makkah. What is meant by his\nchildren are his grandchildren who were all great and upright. For instance, one\nof them, Ab\u016b\nBakr was one of the seven great fuqah\u0101\nof Mad\u012bnah.<\/p>\n\n\n\n [8]<\/a> Tafs\u012br Qurtub\u012b, Zuhd of Im\u0101m\nAhmed #911<\/p>\n\n\n\n [9]<\/a> Pg.526<\/p>\n\n\n\n [10]<\/a> Ist\u012b\u02bf\u0101b\nby Ibn Abdil Barr M\u0101lik\u012b Vol.3 Pg.910, Nasbur R\u0101yah Vol.4 Pg.70, Naw\u0101dirul Fiqh Vol.2 Pg.185<\/p>\n\n\n\n [11]<\/a>\nCollected by \u1e24\u0101kim in Mustadrak Vol.4 Pg.6 and he\nauthenticated on the conditions of Bukh\u0101r\u012b and Muslim. Zahab\u012b agreed with this classification.<\/p>\n\n\n\n [12]<\/a> She intended to bring about reconciliation\nand seek justice. Later, she realized that this was not her place.<\/p>\n\n\n\n
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