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===Sunni view of Aisha=== ===Sunni view of Aisha===
]s hold Aisha in high esteem, many believe she was Muhammad's favorite wife and the best woman of her time. They consider her (amongst other wives) to be ''Umm al-Mu'minin'' and among the members of the ], or Muhammad's family. ]s hold Aisha in high esteem, many believe she was Muhammad's favorite wife and the best woman of her time. They consider her (amongst other wives) to be ''Umm al-Mu'minin'' and among the members of the ], or Muhammad's family.

====Criticism====
Although she is highly regarded by Sunnis, scholars belonging to that sect have occasionally criticized her for many reasons. These '']'' are some examples:

{{Quote|And she told him once in an angry speech: You are the one who pretends to be the prophet of God.}}<ref>], volume 2, page 43. Authored in the 11th or 12th century by ]. .</ref>


===Shia view of Aisha=== ===Shia view of Aisha===

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Wives of Muhammad

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Aisha bint Abu Bakr (612 - 678) (Template:Lang-ar transliteration: ʿāʾisha, Template:IPA-ar, also transcribed as A'ishah, Aisyah, Ayesha, A'isha, Aishat, Aishah, or Aisha) was one of Muhammad's wives. In Islamic writings, her name is thus often prefixed by the title "Mother of the Believers" (Arabic: أمّ المؤمنين umm-al-mu'minīn), per the description of Muhammad's wives in the Qur'an. Aisha was betrothed to Muhammad at the age of six and the marriage was consummated when she was nine years old.

According to Sunni views, Aisha had an important role in early Islamic history, both during Muhammad's life and after his death. Regarded by many as his favorite wife, she was an active figure in numerous events and an important witness to many more. Aisha contributed to the growth, development, and understanding of Islam. Being a role model to a significant amount of others added to her attributions as a consultant regarding Muhammad's prayer and practices, soon introducing herself into a world of politics.

After Muhammad, Aisha was readily involved in continuing his messages. She was present through the reigns of at least the first four caliphs. Her father became the first caliph to succeed Muhammad; his name was Abu Bakr. The second caliph Umar then succeeded Abu Bakr. During the time of the third caliph's reign Aisha rebelled. She did not fully approve of his practices on many occasions. After Uthman's death, Aisha wanted to avenge his death in the Battle of the Camel. She became readily involved in the battle by giving speeches, and riding on her camel in it. She ended up losing the battle, but her involvement and determination had shown through.

Early life

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Aisha was the daughter of Um Ruman and Abu Bakr of Mecca. Abu Bakr belonged to the Banu Taym sub-clan of the tribe of Quraysh.

Marriage to Muhammad

Khawlah bint Hakim suggested that Muhammad marry Aisha after the death of Muhammad's first wife (Khadijah bint Khuwaylid). After this, previous agreement regarding marriage of Aisha with Jubayr ibn Mut'im was put aside by common consent. British historian William Montgomery Watt suggests that Muhammad hoped to strengthen his ties with Abu Bakr; the strengthening of ties commonly served as a basis for marriage in Arabian culture.

Age at marriage

See also: Criticism of Muhammad § Aisha, and Child marriage

According to Muslim scholars, most of the hadith about Aisha is fabricated. According to the traditional sources, Aisha was six or seven years old when she was betrothed to Muhammad and nine when the marriage was consummated. Aisha stayed in her parents' home for several years until she joined Muhammad and the marriage was consummated when she was nine. However, al-Tabari records that she was ten. The sources do not offer much more information about Aisha's childhood years, but mention that after the wedding, she continued to play with her toys, and that Muhammad entered into the spirit of these games.

The issue of Aisha's age at the time she was married to Muhammad has been of interest since the earliest days of Islam, and references to her age by early historians are frequent. American historian Denise Spellberg states that "these specific references to the bride's age reinforce Aisha's pre-menarcheal status and, implicitly, her virginity." Early Muslims regarded Aisha's youth as demonstrating her virginity and therefore her suitability as a bride of Muhammad. This issue of her virginity was of great importance to those who supported Aisha's position in the debate of the succession to Muhammad. These supporters considered that as Muhammad's only virgin wife, Aisha was divinely intended for him, and therefore the most credible regarding the debate. According to Spellberg, historians who supported Aisha's position in the debate of the succession to Muhammad against Shi'a claims considered her youth, and therefore her purity, to be of paramount importance.

Child marriages such as this were relatively common in Bedouin societies at the time, and British scholar Colin Turner suggests that such marriages were not seen as improper in that historical context.

Status as "most beloved wife"

In mainstream Sunni Muslim belief, after Khadijah bint Khuwaylid (who died before the migration to Madinah took place) Aisha is described as Muhammad's most beloved wife, and it was in her company that Muhammad reportedly received the most revelations.

Accusation of adultery

While travelling, Aisha discovered she was missing her necklace. She left her litter to find it, but got lost and the caravan left without her. She was waiting to be rescued and fell asleep. She was found the next morning by a young nomad named Safwan who brought her back to Medina. Rumors started about infidelity and Muhammad consulted some of his followers in the right path. Ali advised that the Prophet could take another wife if he wished to do so However Usama bin Zayd, son of Zayd ibn Harithah, defended Aisha's reputation. When questioned, he declared 'This is all a lie - we know nothing but good of her.' His position as adopted grandson of the Prophet meant that his opinion eventually came to be highly regarded, but at this point he was about the same age as Aisha and his testimony did not hold much weight. Shortly after this, Muhammad announced that he had received a revelation from God confirming Aisha's innocence and directing that charges of adultery must be supported by four eyewitnesses. This revelation also rebuked Aisha's accusers whom Muhammad ordered to receive forty lashes in punishment.

Story of the honey

Soon after the event of the honey, which involved Aisha, Muhammad reported that he had received a revelation, in which he was told that he could eat anything permitted by God.

Some Sunni commentators on the Qur'an sometimes give this story as the "occasion of revelation" for Sura 66, which opens with the following verses: "Prophet, why do you prohibit that which God has made lawful for you, in seeking to please your wives? God is forgiving and merciful. God has given you absolution from such oaths."

After Muhammad

After a decade of marriage to Muhammad, which ended with his death, Aisha lived fifty more years in and around Medina. Much of her time was spent learning and acquiring knowledge of the Quran, and the Sunnah of Muhammad. Aisha was one of three wives (the other two being Hafsah and Umm Salamah) who memorized the Quran. Like Hafsah, Aisha had her own script of the Quran written after Muhammad's death. During Aisha’s life many prominent customs of Islam, such as veiling and seclusion of women, began. Aisha’s importance to revitalizing the Arab tradition, and leadership among the Arab women highlights her magnitude within Islam. Aisha became involved in the politics of early Islam and the first three caliphate reigns; Abu Bakr, Umar, and Uthman. During a time in Islam when women were not expected, or wanted, to contribute outside of the household, Aisha delivered public speeches, became directly involved in war and even battles, and helped both men and women to understand the practices of Muhammad.

Role during Caliphate

Role during First Caliph & Second Caliph

Aisha’s father, Abu Bakr, had long been well-regarded by Muhammad, having been the first person outside Muhammad's family to publicly convert to Islam. In 622 both of Aisha's parents became muhajirun when Muhammad migrated from Mecca to Medina in the Hijra. The muhajirun were those loyal enough to follow and are considered the first group of converts to Islam.

After Muhammad's death in 632, the Islamic community was faced with the dilemma of deciding who would stand in his place. Eventually, Abu Bakr was appointed his successor by a committee and became the first caliph. Abu Bakr had two advantages in achieving his new role: his long personal friendship with Muhammad, and his role as father-in-law. As caliph, Abu Bakr was the first to set guidelines for the new position of authority.

Aisha garnered more special privilege in the Islamic community for being known as both a wife of Muhammad and the daughter of the first caliph. Being the daughter of Abu Bakr tied Aisha to honorable titles earned from her father’s strong dedication to Islam. For example, she was given the title of al-siddiqa bint al-siddiq, meaning "the truthful woman, daughter of the truthful man," a reference to Abu Bakr's support of the Isra and Mi'raj.

In 634 Abu Bakr fell sick and was unable to recover. Prior to his death, he appointed Umar one of his chief advisers, as the second caliph. . Throughout Umar's time in power Aisha continued to play the role of a consultant in political matters.

Role During the Third Caliph

After Umar died, Uthmān was chosen to be the third caliph. He wanted to promote interest in the Umayyads. Aisha had little involvement with Uthmān for the first couple years, but eventually she found a way into the politics of his reign. She eventually grew to despise Uthmān, and many are unsure of what specifically triggered her eventual opposition towards him. A prominent opposition that arose towards him was when Uthmān mistreated Ammar ibn Yasir (companion of the prophet) by beating him. Aisha became enraged and spoke out publicly saying, "How soon indeed you have forgotten the practice (sunnah) of your prophet and these, his hairs, a shirt, and sandal have not yet perished!" (108). She was showing and telling the people of Medina that Muhammad would not have allowed this sort of act.

As time continued issues of antipathy towards Uthmān continued to arise. Another instance of opposition arose when the people came to Aisha, after Uthmān ignored the rightful punishment for Walid idn Uqbah (Uthmān's brother). Aisha and Uthmān argued with each other, Uthmān eventually made a comment on why Aisha had come and how she was "ordered to stay at home"(111). Arising from this comment, was the question of whether Aisha, and for that matter women, still had the ability to be involved in public affairs. The Muslim community became split, "some sided with Uthmān, but others demanded to know who indeed had better right than Aisha in such matters"(111).

The caliphate's reign took a turn for the worst when Egypt was governed by Abdullah ibn Saad. Abbott reports that Mohammad ibn Abi Hudhaifah of Egypt, an opposer of Uthmān, forged letters in the "Mother's of the Believers" names to the conspirators against Uthmān. The people cut off Uthmān's water and food supply. When Aisha realized the behavior of the crowd, Abbot notes, Aisha could not believe the crowd "would offer such indignities to a widow of Mohammad"(122). She is referencing when Safīyah (one of Muhammed's wives) tried to help Uthmān and got taken by the crowd. Ashtar (a rebel) then approached her about killing Uthmān and the letter, and she claimed she would never want to "command the shedding of the blood of the Muslims and the killing of their Imām" (122), she also claimed she did not write the letters. The city continued to oppose Uthmān, but as for Aisha, her journey to Mecca was approaching. With the journey to Mecca approaching at this time, she wanted to rid herself of the situation. Uthmān heard of her not wanting to hurt him, and he asked her to stay because of her influence on the people, but this did not persuade Aisha, and she continued on her journey with opposition both towards Uthmān and the Egyptians.

In Medina, conspirators, including Mohammad ibn Abi Bakr, broke into Uthmān's house, and eventually Uthmān was murdered. It is not quite sure who murdered Uthmān. Aisha, at this point had been clear of any blame, and was continuing her journey to Mecca. In Mecca, upon hearing about Uthman's death, Aisha rallied support against the new Caliph, (Ali bin Abi Talib), by placing him with the responsibility for Uthmān's murder. To Aisha, Uthmān's murder was seen as a moment to replace Alī with a more suitable Caliph such as her close allies. It was during this time that Aisha led her followers into a battle known as Battle of Bassorah (Battle of the Camel) against Alī's forces in Medina. It was at the Battle of Bassorah that was deemed Islam's foremost understanding of a civil war (fitnah). Although Aisha was dedicated to and fully recognized the importance of following God's commandments, she also was committed to maintaining the "secular character" of the Caliphate.

Battle of the Camel

Main article: Battle of the Camel

In 655, Uthman was murdered, which caused the First Fitna.

Professor Leila Ahmed claims that it was during this engagement that Muslims fought Muslims for the first time, in which Aisha was one of the central figures.

Upon arrival back to Mecca after Uthman's death, Aisha, enraged about the murder of Uthman and the election of Ali, gave a speech. She spoke to the people of Mecca "at the sacred spot of Hijr" (131), supposedly created by Abraham. Aisha spoke of his death, and how the murderers "shed sacred blood, desecrated the sacred city, seized sacred funds, and profaned the sacred month" (131). At this point Governor Abd Allah followed in command of Aisha. Others such as Umayyads, those from different provinces, and fugitives from Medina came to support Aisha in her fight. Others also questioned her true feelings towards avenging Uthman's death because she had opposed his reign for so long. Aisha defended her sincerity throughout her life.

When it came time to decide whether to continue on spreading the word about the opposition, Aisha and her advisers believed going to Basrah was the best choice so they could obtain more followers. Aisha was unsure of this idea, but was strongly urged to keep going. Abbott reports that over a thousand people followed Aisha, but only one "Mother of the Believers" followed en-suit, Hafsah. Aisha's "sisters" traveled with her and the group until reaching Dhat Irq, where they cried and said goodbye, the day known as "The Day of Weeping" (138).

The continuation of the journey brought Aisha closer to Basra, where she received a notice from Umm Salamah urging her not to continue, and her participation in the battle is not womanly. She did not back down, but rode her camel, which was known to be the best in Arabia. At one point on the journey to Basrah, Aisha became scared and didn't want to continue on. Aisha's followers managed to convince her to continue despite of her doubts and fears. During their time at Basrah, there was much political happenings that occurred between Egypt, Ali, and Aisha.

When the battle occurred, Aisha rode out on her camel with Kab ibn Sur. He was killed by an arrow and she was left alone to command her troops. Aisha regularly tried to give speeches to her followers. Arrows flew all around her, and many of the warriors came to protect her. Many of Aisha's protectors died trying to defend her. Ali "gave orders to hamstring the animal,"(161) which was the moment Aisha realized she had been defeated. Ali, with respect, sent her back to Madina, with her brother Muhammad ibn Abu Bakr. Ali and Aisha were accounted to have become friends after the battle, and with this she backed down from "opposition and effective defiance" (164).

Contributions to Islam and her influence

After 25 years of a monogamous relationship with Muhammad's first wife Khadijah bint Khuwaylid, Muhammad partook in 10 years of polygyny, possessing nine wives. Muhammad's nine marriages were depicted purely as political unions rather than sexual unions. In particular, Muhammad's unions with Aisha and Hafsah associated him with two of the most significant leaders of the early Muslim community, Aisha's and Hafsah's fathers, Abu Bakr and Umar ibn al-Khattāb, correspondingly. Aisha’s marriage has given her significance among many within Islamic culture, becoming known as the most learned lady of her time. Being Muhammad’s favorite wife, Aisha occupied an important position in his life. When Muhammad married Aisha in her youth, she was accessible "...to the values needed to lead and influence the sisterhood of Muslim women." After the death of Muhammad, Aisha was discovered to be a renowned source of Hadith due to her qualities of intelligence and memory. Aisha delivered ideas expressing the Prophets practice (sunna). Aisha expressed herself as a role model to women, which can also be seen within some traditions attributed to her. The traditions regarding Aisha habitually opposed ideas unfavorable to women in efforts to elicit social change.

Muhammad became a significantly powerful figure in 627 C.E. of the rapidly expanding Islamic community. Due to this expansion, segregation of his wives were permitted to enforce their sacrosanct. Veiling, which was seen as the most distinctive emblem, was not specifically enjoined upon Muslim women anywhere within the Quran. During the time of Muhammad's leadership, women were not documented or observed as hijab in Ummah. Other than Muhammad's wives, other women were not required to veil, but others, including the Quran, believed it to be modest to conceal their bodies in clothing.

After the death of Muhammad, Muslim women believed it was Muslim men, not Islam, that suppressed the rights of women. It was for that reason that Muslim feminists are advocating to return Islam to the envisioned society Muhammad had originally had for his followers. It was from Muhammad that the developed idea that Medina was a society in which he designated Muslim women as spiritual guides, prayed and fought alongside Muslim men, and acted not only as religious leaders but political leaders, which was an act Aisha participated in herself, such as the Battle of the Camel. United prayer gathering including Muslim men and women occurred near Muhammad's house as they were blessed as a "single undivided community" (136).

Aisha played a key role in the emergence of Islam, and played an active position in social reform of the Islamic culture. Not only was she supportive of Muhammad, but she added scholarly intelligence to the development of Islam. During a point in Aisha’s life she was given the title Aisha as-Siddiqah, meaning "the one who affirms the truth." Aisha was known for her "...expertise in the Qur'an, shares of inheritance, lawful and unlawful matters, poetry, Arabic literature, Arab history, genealogy, and general medicine.". Her intelligence and contributions regarding the verbal texts of Islam were in time transcribed into written form, becoming the official history of Islam. After the death of Muhammad, Aisha was ascribed as the most reliable source in the teachings of Hadith. Being Muhammad's favorite wife and a close companion, soon after his death the Islamic community began consulting Aisha on Muhammad's practices, and she was often used to settle disputes on demeanor and infrequent points of law. Aisha's authentication on Muhammad's ways of prayer and his recitation of the Qur'an allowed for development of the ways in which he prayed and corrected the reading within versus of the Qur'an. Urwah, Aisha’s nephew, explained Aisha’s strengths as knowledgeable in Islamic law. Aisha was also often solicited for advice regarding information on inheritance, requiring much needed knowledge of the Quran. She exemplified the ability to clearly speak allowed for successful and influential presentations and speeches.

During Aisha’s entire life she was a strong advocate for the education of Islamic women especially in areas such as law and the teachings of Islam. Aisha, the mother of the Muslims, was known for establishing the first madrasah for women in her home. Attending Aisha’s classes varied from family relatives to orphaned children. Men also attended Aisha's classes, and a curtain simply separated the male and female students. One of her most mentioned and outstanding students was her nephew, Urwah, who eventually became one of the greatest scholars of his generation. Umrah bint Abdur was also one of Aisha’s famous women pupils who was not only regarded as a trustworthy narrator of the Hadith, but became Aisha’s secretary.

Aisha's scholarly intelligence and motherly figure allowed for important contributions in the emergence of Islam and an important dignitary to the Muslim women.

Political Influence

As mentioned before, Aisha became an influential figure in early Islam after Muhammed's death. However, Aisha also had a strong political influence. Though Muhammad had ordered his wives to stay in the home, Aisha, after Muhammad’s death, took a public and predominant role in politics. Aisha’s political influence helped promote her father, Abu Bakr, into an Islamic leader after Muhammad’s death. Through Aisha’s standing as Muhammad’s favorite wife, her opinion was taken greatly into consideration. In early Islam, after Muhammad’s death, it was uncommon for women to play a governing role in the religious or political decisions. However, it was through Aisha’s recommendation and status as Muhammad’s favorite wife that led to her father’s appointment as the first political leader after the Prophet’s death. Abu Bakr relied heavily on his status as Muhammad's father-in-law, and subsequent close friend.

During the rule of Ali ibn Abi Talib, the fourth successor of Muhammad, Aisha and two other male allies publicly opposed Ali ibn Abi Talib's power. Political control over Islam soon escalated to bloodshed. After the death of Uthman, as mentioned in previous sections, a veiled Aisha delivered a public address at the mosque in Mecca. In the address she swore to avenge Uthman’s death. Her charismatic speech eventually influenced many to join the cause against Ali ibn Abi Talib. Her desire to avenge Uthman's death eventually led to the Battle of the Camel. During the Battle of the Camel, Aisha exhibited her role as a commander by directing her men into battle. Her position as commander positively impacted the organization and direction of the men fighting. Ali ibn Abi Talib soon realized the power Aisha had over the men, and ordered his men to kill her camel. Once the orders had been completed, Aisha was unable to direct her men. Without her command, the men quickly became disorganized, subsequently losing the important battle.

After the defeat at the Battle of Camel, Aisha retreated to Medina as a virtual prisoner. Upon her arrival in Medina, Aisha retired from her public role in politics. Her discontinuation of public politics, however, did not stop her political influence completely. Privately, Aisha continued influencing those intertwined in the Islamic political sphere. Amongst the Islamic community, she was known as an intelligent woman who debated law with male companions. Aisha was also considered to be the embodiment of proper rituals while partaking in the pilgrimage to Mecca, a journey she made with several groups of women. For the last two years of her life, Aisha spent much of her time telling the stories of Muhammad, hoping to correct false passages, which had become influential in creating the Islamic law. Due to this, Aisha's political influence continues to impact those in Islam.

Death

Aisha died in Medina at the age of 65 in 678 CE (57 AH), 17 Ramadan. She was buried in the Jannat al-Baqi.

Views

Sunni view of Aisha

Sunnis hold Aisha in high esteem, many believe she was Muhammad's favorite wife and the best woman of her time. They consider her (amongst other wives) to be Umm al-Mu'minin and among the members of the Ahl al-Bayt, or Muhammad's family.

Shia view of Aisha

Main article: Shi'a view of Aisha

The Shia view of Aisha is a negative one. This is primarily due to what they see as her contempt for the Ahl al-Bayt (Muhammad's family) and her attempts to stir up the fitnah (civil war) of the time.

See also

References

  1. Spellberg, p. 3.
  2. 33:6
  3. History of the Islamic Peoples: With a Review of Events, by Carl Brockelmann, Moshe Perlmann, Joel Carmichael; G. P. Putnams Sons, 1947
  4. ^ Nabia Abbott, Aishah: the Beloved of Muhammad (University of Chicago Press, 1942) ISBN 978-0-405-05318-4
  5. ^ Ahmed, Leila. Women and gender in Islam: historical roots of a modern debate.London: Yale UP, 1992. 9780300055832. 47-75
  6. ^ Watt, "Aisha", Encyclopedia of Islam Online
  7. Amira Sonbol, Rise of Islam: 6th to 9th century, Encyclopedia of Women and Islamic Cultures
  8. ^ D. A. Spellberg, Politics, Gender, and the Islamic Past: the Legacy of A'isha bint Abi Bakr, Columbia University Press, 1994, p. 40 Cite error: The named reference "Spellberg" was defined multiple times with different content (see the help page).
  9. ^ Karen Armstrong, Muhammad: A Biography of the Prophet, Harper San Francisco, 1992, p. 157.
  10. Barlas (2002), p. 125-126
  11. Sahih al-Bukhari, 5:58:234, 5:58:236, 7:62:64, 7:62:65, 7:62:88, Sahih Muslim, 8:3309, 8:3310, 8:3311, 41:4915, Sunan Abu Dawood, 41:4917
  12. Tabari, Volume 9, Page 131; Tabari, Volume 7, Page 7
  13. Watt, Muhammad: Prophet and Statesman, Oxford University Press 1961, page 102.
  14. Spellberg, p. 34–40.
  15. Colin Turner, Islam: The Basics, Routledge Press, pp. 34-35
  16. ^ Goodwin, Jan. Price of Honour: Muslim Women Lift the Veil of Silence on the Islamic World. UK: Little, Brown Book Group, 1994
  17. Ludwig W. Adamec, Historical Dictionary of Islam (Scarecrow Press, 2nd ed. 2009), p. 24
  18. author=Barnaby Rogerson, title=THE HEIR OF MUHAMMAD
  19. http://quran.com/24/11
  20. http://quran.com/24/12
  21. http://quran.com/24/13
  22. Surah 24:11
  23. Watt, M. "Aisha bint Abi Bakr". In P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs (ed.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.{{cite encyclopedia}}: CS1 maint: multiple names: editors list (link)
  24. Glubb (2002), p. 264f.
  25. 66:1
  26. translation by N. J. Dawood
  28. ^ Elsadda, Hoda "Discourses on Women's Biographies and Cultural Identity: Twentieth-Century Representations of the Life of 'A'isha Bint Abi Bakr" Feminist Studies , Vol. 27, No. 1 (Spring, 2001), pp. 37-64
  29. Aghaie, The Origins of the Sunnite-Shi’ite Divide and the Emergence of the Ta’ziyeh Tradition, The MIT Press, TDR: The Drama Review, Volume 49, Number 4 (T 1888), Winter 2005, pp. 42-47 (Article).
  30. ^ Aslan, Reza (2005). No god but God: The Origins, Evolution, and Future of Islam. New York: Random House Inc. pp. 58–136. ISBN 978-0-385-73975-7.
  31. See:
    • Lapidus (2002), p.47
    • Holt (1977a), p.70-72
    • Tabatabaei (1979), p.50-57
  32. ^ Anwar, Jawed (April 4, 2005). "History Shows the Importance of Women in Muslim Life". Muslims Weekly. Pacific News Service. Retrieved June 19, 2012. Foremost among these women was Hazrat Aisha, the youngest wife of Prophet Muhammad and the most learned lady of her time. The Prophet married Aisha in her youth while she was receptive to the values needed to lead and influence the sisterhood of Muslim women. Aisha had an outstanding quality of intelligence and memory and, by virtue of these qualities, is considered to be one of the most reliable sources and teacher of Hadith. She had expertise in the Quran, shares of inheritance, lawful and unlawful matters, poetry, Arabic literature, Arab history, genealogy, and general medicine.{{subst:fact}} The first madrasa for women and with a female teacher was established in the home of Aisha. With a curtain separating the men from the women, men also attended Aisha's classes. The Prophet even commanded that the slave girls be educated, and he asked Shifa bint Abdullah to instruct his wife Hafsah bint Umar. Both men and women attended lectures of the Prophet, and by the time of the Prophet's death, there were many women scholars.
  33. Geissinger, Aisha (January 2011). "'A'isha bint Abi Bakr and her Contributions to the Formation of the Islamic Tradition". Religion Compass 5 (1): 37-49. doi:10.1111/j.1749-8171.2010.00260.x
  34. ^ Horg,Jannah "Aisha Bint Abu Bakr" http://www.jannah.org/sisters/aishah.html
  35. ^ Spellberg, D.A. (1996). Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint ABI Bakr. Columbia University Press. pp. 3. ISBN 0-231-07999-0, ISBN 978-0-231-07999-0.
  36. Ahmed, Leila (1986). "Women and the Advent of Islam". Chicago Journals. 11 (4): 690. {{cite journal}}: Unknown parameter |month= ignored (help)
  37. Geissinge, Aisha (01). "'A'isha bint Abi Bakr and her Contributions to the Formation of the Islamic Tradition". Religion Compas. 10 (11): 42. {{cite journal}}: Check date values in: |date= and |year= / |date= mismatch (help); Unknown parameter |month= ignored (help)
  38. "A’isha was eighteen years of age at the time when the Holy Prophet (peace and blessings of Allah be upon him) died and she remained a widow for forty-eight years till she died at the age of sixty-seven. She saw the rules of four Caliphs in her lifetime. She died on Ramadan 58 A.H. during the Caliphate of Hadrat Amir Mu‘awiya…" (Source: Sunan Nasa'i: English translation with Arabic Text, compiled by Imam Abu Abd-ur-Rahman Ahmad Nasa'i, rendered into English by Muhammad Iqbal Siddiqui , Volume 1, p. 108)

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