About the malice borne by `A'ishah; and
warning the people of Basrah about what was to occur
can at this time keep himself clinging to Allah should do so. If you
follow me I shall certainly carry you, if Allah so wills, on the path of
Paradise, even though it may be full of severe hardship and of bitter
a certain woman (1),
she is in the grip of womanly views, and malice is boiling in her bosom
like the furnace of the blacksmith. If she were called upon to deal with
others as she is dealing with me she would not have done it. (As for me),
even hereafter she will be allowed her original respect, while the
reckoning (of her misdeeds) is an obligation on Allah.
A part of the same sermon
is the lightest course and the brightest lamp. Guidance towards virtuous
actions is sought through faith while guidance towards faith is achieved
through virtuous actions. Knowledge is made to prosper through faith, and
death is feared because of knowledge.
This world come to an end
with death, while the next world is secured (by virtuous actions) in this
world. For people there is no escape from resurrection. They are heading
for this last end in its appointed course.
A part of the same sermon
got up from the resting places in their graves and have set off for the
final objectives. Every house has its own people. They are not changed nor
shifted from there. Commanding for good and refraining from evil are two
characteristics of Allah, the Glorified.
They can neither bring death
near nor lessen sustenance.
adhere to the Book of Allah because it is the strong rope, a clear light,
a benefiting cure, a quenching for thirst, protection for the adherent and
deliverance for the attached. It does not curve so as to need
straightening and does not deflect so as to be corrected.
Frequency of its repetition
and its falling on ears does not make it old. Whoever speaks according to
it, speaks truth and whoever acts by it is forward (in action).
stood up and said:
al-mu'minin, tell us about this disturbance and whether you enquired about
it from the Holy Prophet.
Amir al-mu'minin said:
Allah, the Glorified sent down the verse:
mim. What! Do people imagine that they will be let off on (their) saying:
"We believe!" and they will not be tried ? (Qur'an, 29:1-2)
I came to
know that the disturbance would not befall us so long as the Prophet
(peace and blessing of Allah be upon him and his progeny) is among us. So
I said, "O' Prophet of Allah, what is this disturbance of which Allah, the
Sublime, has informed you?" and he replied, "O' `Ali, my people will
create trouble after me.
" I said, "O' Prophet of
Allah, on the day of Uhud, when people had fallen martyrs and I was not
among them, and this had been very annoying to me, did you not say to me,
'cheer up, as martyrdom is for you hereafter?' " The Prophet replied, "Yes
it is so, but what about your enduring at present?" I said, "O ' Prophet
of Allah, this is not an occasion for endurance, but rather an occasion
for cheering up and gratefulness.
" Then he said: "O' `Ali,
people will fall into mischief through their wealth, will show obligation
to Allah on account of their faith, will expect His mercy, will feel safe
from His anger and regard His unlawful matters as lawful by raising false
doubts and by their misguiding desires.
They will then hold lawful
(the use of) wine by calling it barley water, a bribe by calling it a
gift, and taking of usurious interest by calling it sale.
" I said, "O' Prophet of
Allah, how should I deal with them at the time, whether to hold them to
have gone back in heresy or just in revolt." He said, "in revolt."
There is no denying the fact that `A'ishah's behaviour towards Amir
al-mu'minin was throughout inimical, and very often her heart's turbidity
expressed itself on her face, and her hatred and dislike became quite
apparent, so much so that if in connection with some affair Amir
al-mu'minin's name came up a frown appeared on her forehead and she did
not relish pronouncing it with her tongue.
For example, when
`Ubaydullah ibn `Abdillah ibn `Utbah mentioned to `Abdullah ibn `Abbas the
narration by `A'ishah namely that "in his death-illness the Prophet,
taking support on al-Fadl ibn `Abbas and another person, came to her
(`A'ishah's) house," `Abdullah ibn `Abbas said: "Do you know who this
'other man' was?" He said, "No." Then he said, ' "`Ali ibn Abi Talib, but
she is averse to name him in a good context." (Ahmad ibn Hanbal,
al-Musnad, vol. 6, pp. 34, 228; Ibn Sa`d, at-Tabaqat al-Kabir, vol. 2,
part 2, p. 29; at-Tabari, at-Tarikh, vol. 1, pp. 1800-1801; al-Baladhuri,
Ansab al-ashraf, vol. 1, pp. 544-545; al-Bayhaqi, as-Sunan al-kubra, vol.
3, p. 396).
One cause for this hatred
and malice was the presence of Hadrat Fatimah (p.b.u.h.) whose wholesome
dignity and esteem pricked her heart like a thorn.
Her jealousy towards the
other wives (of the Prophet) did not allow her to let the Prophet love the
daughter of his other wife to such a degree that he should stand on her
approach, seat her in his own place, declare her most honourable of all
the women of the world and bear such love towards her children as to call
them his own sons.
All these things pained her
much and naturally her feelings on such an occasion were that if she had
borne children they would have been the Prophet's sons and they would have
been the pivot of the Prophet's affection instead of Imam Hasan and Imam
But she was not gifted with
any issue and she gratified her own desire to be a mother by adopting the
surname Umm `Abdillah (mother of the slave of Allah) after her sister's
In short all these things
created the passion of hatred in her heart, as a result of which she off
and on complained to the Prophet against Hadrat Fatimah but could not
succeed in diverting the Prophet's attention from her.
News about this
mortification and estrangement also reached the ears of Abu Bakr. That
would only perturb him as he too could do nothing, except that his verbal
sympathies were with his daughter. At last the Prophet left this world and
the reins of Government fell into his hands. Now was the opportunity for
him to avenge as best as he could and to perpetrate whatever violence he
had in mind.
Consequently the first step
he took was that, in order to deprive Hadrat Fatimah of inheritance, he
denied the principle of inheritance in the case of the prophets and held
that neither do the prophets inherit nor are they inherited from, but the
property left by them escheats to the state.
Fatimah was so much affected
that she gave up speaking to him and passed away from this world with
these very feelings. `A'ishah did not even take the trouble to express any
sorrow at her tragic death. Thus Ibn Abi'l-Hadid has written:
When Fatimah expired, all
the wives of the Prophet came to Bani Hashim in condolence except
`A'ishah. She did not come and showed herself sick and words from her
reached `Ali which displayed her joy. (Sharh Nahj al-balaghah, vol. 9, p.
As long as she bore so much
malice against Hadrat Fatimah, how could Fatimah's spouse be spared
similar enmity and malice. Particularly when such events also occurred
which worked like a fan and roused her feeling of hatred, such as the
incident of "Ifk" when Amir al-mu'minin said to the Prophet: "She is no
better than the buckles of your shoe, leave her and divorce her away.
" On hearing this `A'ishah
must have felt miserable in her bed, and must have developed the severest
feeling of hatred against him.
There were also moments when
distinction was conferred on Amir al-mu'minin in preference to Abu Bakr.
For instance, in connection with the dispatch of the Qur'anic verses on
Bara'ah (innocence), the Prophet removed Abu Bakr from the job, recalled
him and assigned it to Amir al-mu'minin saying that he had been commanded
by Allah to take it himself or send it through a member of his family.
Similarly the Prophet closed
all the doors opening into the mosque including that of Abu Bakr but
allowed the door of Amir al-mu'minin's house to continue to open
`A'ishah could not relish
Amir al-mu'minin's distinction over her father, and whenever there was any
occasion for such distinction she did her best to undo it.
When in his last days the
Prophet ordered the contingent under Usamah ibn Zayd to march, and ordered
Abu Bakr and `Umar also to go under his command, they received a message
from the wives of the Prophet that his condition was serious and therefore
the contingent should come back instead of proceeding further.
This was because their
far-reaching sight had realised that the only purpose in getting Medina
vacated by the muhajirun and the ansar could be that after the death of
the Prophet no one should stand in Amir al-mu'minin's way and that he
should get the caliphate without any trouble. On receipt of this message
the contingent under Usamah came back.
When the Prophet learnt this
he again ordered Usamah to march with the contingent and even said, "Allah
may curse him who keeps away from the contingent," whereupon they again
set off, but they were again called back till the Prophet's illness
assumed serious proportions, but Usamah's contingent did not go out as it
did not want to. After this Abu Bakr was sent word through Bilal that he
should deputise the Prophet in leading the prayers in order to pave the
way for his Caliphateship.
Accordingly, keeping this in
view he was first shown as the Prophet's caliph (deputy) in prayers and
eventually was accepted as his caliph for all purposes. Thereafter matters
were so contrived that Amir al-mu'minin could not get the Caliphate.
However, after the reign of
the third caliph circumstances took such a turn that people were obliged
to swear allegiance at Amir al-mu'minin's hand. On this occasion `A'ishah
was present in Mecca.
When she learnt about Amir
al-mu'minin's caliphate her eyes began emitting flames, and rage and anger
perturbed her mind, and her hatred for Amir al-mu'minin assumed such
seriousness that she rose against him on the excuse of avenging blood of
the same man (`Uthman) whom she had herself proclaimed fit to be killed,
and openly declared war as a result of which so much bloodshed occurred
that the whole land of Basrah was smeared with the blood of those killed,
and the door of disunity was opened for good.
(Sharh, Ibn Abi'l-Hadid,
vol. 9, pp. 190-200).