crying and wailing of Ayesha

Ayesha’s excessive tears

We read in Ahl’ul Sunnah’s esteemed work Adaab al Mufraad page 201:

Ayesha separated from her nephew. When peace was made she freed some slaves as Kaffara. When Ayesha recollected this time of separation she would cry in such a manner that her scarf would be wet with tears.

If shedding tears is a prohibited act and a bidah then Nasibis should make a close inspection of the actions of Ayesha. We are sure that they will raise no objection to Ayesha as these Mullah’s are only opposed to the memory of Imam Husayn (as).

Ayesha’s tears following defeat at Jamal

1. Tadhkirat ul Khawwas page 46
2. Tareekh Baghdad Volume 9 page 185

Whenever Ayesha would recollect her participation at Jamal she would cry so much that she… would be covered in tears.

If crying for the dead incurs the curse of Allah (swt), then that would curse the great personalities who died in Ayesha’s ranks in Jamal – She would never have cried if she believed that it would serve as a curse for them!

If Ayesha, instead of keeping patience cries in such an extreme manner, then the Shi’a are also permitted to cry profusely for Imam Husayn (as).

Ayesha wept at the death of Uthman ibn al Affan

We read in Ahl’ul Sunnah’s esteemed work Aqd al Fareed , Volume 2 Page 2:

After the Murder of uthman, Ayesha stepped out of her house and wept for Uthman, saying that he had been killed unjustly.Ammar Yasir said to her: “You were the one who used to incite people against him and now you are weeping”

Ayesha’s lamentations on Abu Bakr’s death

Ibn Hajar Asqalani records in Fatah ul Baqi:

قوله‏:‏ ‏(‏وقد أخرج عمر أخت أبي بكر حين ناحت‏)‏ وصله ابن سعد في ‏”‏ الطبقات ‏”‏ بإسناد صحيح من طريق الزهري عن سعيد بن المسيب قال‏:‏‏”‏ لما توفي أبو بكر أقامت عائشة عليه النوح

His statement (Umar expelled Abu Bakr’s sister when she began to mourn) Ibn Saad in his book Tabaqat recored it with a Sahih chain from Zuhri who narrated from Saeed bin Musayab saying: ‘When Abu Bakr passed away, Ayesha mourned for him’.

We read in Tareekh Kamil, Volume 2 page 288 and in Aqd al Fareed, Volume 3 page 65:

الزُّهري عن سعيد بن المُسيّب قال: لما تُوفى أبو بكر أقامت عليه عائشة النَوح فبلغ ذلك عمرَ فنهاهنَ، فأبين.

“Zuhari narrated that Saeed bin al-Musayab said: ‘When Abu Bakr died, Ayesha conducted a mourning (assembly) over him, thus Umar was informed therefore he prohibited them but they refused’.”

While these Muslims disagree with the Shias on the point of whether to weep or not, let us see another incident whether two of their very revered personalities, Umar and Ayesha had a common view on this issue.

It is narrated from Saeed b. Musayyab that Ayesha mourned over her father after his death. When this news reached Umar, he ordered prohibition against it, but Ayesha rejected the caliph’s order. Then Hesham b. Walid was ordered to go to Ayesha and stop her from mourning loudly. As soon as the women acted as per Hesham’s order, they left the house and Umar addressed them saying, ‘Do you intend to chastise Abu Bakr by your weeping? Surely the dead are chastised due to weeping over them.’
(Sahih Tirmizi: tradition 1002)

From the above incident it can be concluded that:
1. If the Prophet (s.a.w.a.) had actually prohibited weeping over the dead (as Umar claimed), then by crying, Ayesha disobeyed the Prophet’s (s.a.w.a.) order.

2. It can be argued that she must have been overcome by her emotions, but when Umar ordered her not to weep, she did not obey him thereby disobeying the so-called caliph of Muslims.

This makes Ayesha someone who
a. did not follow the Prophet’s (s.a.w.a.) tradition
b. was overcome by her emotions
c. disobeyed the so-called caliph

Yet, Bukhari has recorded many traditions from her in his Sahih.

So these Muslims must:
1. Stop revering Ayesha for she disobeyed the Prophet (s.a.w.a.) and the so-called caliph
2. Stop revering Bukhari for he has recorded traditions from such a woman as authentic