Hadrat ‘A’ishah was a severe critic of Hadrat Uthman. How is it that following his murder, she chose to rebel against Imam Ali (as) on the premise that his killers should be apprehended? During her lifetime Hadrat ‘A’ishah was a severe critic of Hadrat Uthman, to the point that she advocated his killing. How is it that following his murder, she chose to rebel against Imam Ali (as) on the premise that his killers should be apprehended? Why did she leave Makkah, portray Hadrat Uthman as a victim and mobilise opposition from Basrah? Was this decision based on her desire to defend Hadrat Uthman or was it motivated by her animosity towards Hadrat Ali (as)? History records that she said the following about Hadrat Uthman “Kill this old fool (Na’thal), for he is an unbeliever”, see History of Ibn Athir, v3, p206, Lisan al-Arab, v14, p141, al-Iqd al-Farid, v4, p290 and Sharh Ibn Abi al-Hadid, v16, pp 220-223
Answer:
The questioner has assumed as an historical fact the claim drawn from the named sources that Sayyidah ‘A’ishah advocated the killing of Sayyiduna ‘Uthman. He labours under the common misconception that the simple fact that the moment something mentioned is in a history book it is an incontrovertible fact. He fails to understand the need for authentication.
The fact of the matter is that in order for narrated information to be regarded as a valid basis for making claims that affect one’s belief system, or influence the way one views personalities, the information HAS to be authenticated. Leave aside reports of history; even the ahadith of Rasulullah sallallahu ‘alayhi wasallam have to be authenticated by rigorous criteria before store can be set by it.
What does authentication entail? Does it amount to providing a mere reference to a source or two such as what the questioner has given? Anyone who regards this as authentication hasn’t got the vaguest idea of what authentication is or what it entails. The questioner and other like him would be well advised to equip himself with some knowledge of the discipline before venturing boldly into making claims that may well affect their destiny in the hereafter.
Coming now to the issue under discussion: The questioner provides the following four references for his claim that history records Sayyidah ‘A’ishah as saying about Sayyiduna Uthman, “Kill this old fool (Na’thal), for he is an unbeliever”:
1. History of Ibn Athir, v3, p206
2. Lisan al-Arab, v14, p141,
3. al-Iqd al-Farid, v4, p290
4. Sharh Ibn Abi al-Hadid, v16, pp 220-223
LISAN AL-‘ARAB
The book “Lisan al-‘Arab” by Ibn Manzur is a not a work on history, but a lexicon of the Arabic language. Does the questioner not see the utter ridiculousness of his endeavour to establish historical truth by quoting a dictionary? His attempt is comparable to quoting scientific material from an anthology of poetry.
SHARH IBN ABIL HADID
Ibn Abil Hadid was an extremist Shi’i whose beliefs would be repugnant even to the “moderate” Shi’ah themselves. His views of the near-divinity of Sayyiduna Ali ibn Abi Talib are reflected in his poetry, some of which is reproduced in the editor’s introduction to his commentary on “Nahj al-Balaghah”. As an extremist Shi’i, his being cited on a matter concerning the Sahabah cannot be free from prejudice, and must therefore be called into question seriously.
If we are going to accept everything the Shi’ah say about the Sahabah, we will eventually end up having to accept that beyond inciting the murder of Uthman, Sayyidah A’ishah was also guilty of adultery, [as recorded by Ali ibn Ibrahim al-Qummi in his Tafsir (vol. 2 p. 377), Hashim al-Bahrani in al-Burhan (vol. 4 p. 358) and Abdullah Shubbar in his Tafsir (p. 338)]; that the sixth of the seven doorways of Hell will be exclusively for her [as stated in Bihar al-Anwar vol. 4 p. 378; and Tafsir al-‘Ayyashi vol. 2 p. 243]; and that she was a hypocrite who, along with the vast bulk of the Sahabah turned apostate openly after the demise of the Nabi sallallahu `alayhi wasallam.
AL-‘IQD AL-FARID
Ibn ‘Abd Rabbih’s book “al-‘Iqd al-Farid” is a literary book about which the author states in his introduction, “I have written this book, and I have chosen its rare jewels from amongst select gemstones of literature.” He makes no claim that everything in his book is historically accurate and authentic. Again, the absolute inappropriateness of establishing historical truth from a source as unsuited for this purpose as a literary omnibus seems to escape the notice of the questioner.
IBN AL-ATHIR’S HISTORY
The fact that the questioner names this work as the ” History of Ibn Athir” appears to reveal that he himself is unfamiliar with the book, and happens to be citing it from second or third hand sources. For his information, the book’s proper title is “al-Kamil”. Had the questioner been familiar with this book he would have been aware of the fact that this book is directly based upon Ibn Jarir at-Tabari’s work; and had he been familiar with Tabari’s work he would have known that Tabari has recorded the material in his book complete with chains of narrations. He would also have known that Tabari himself, in a disclaimer at the end of his introduction (vol. 1 p. 24) declares that in terms of authenticity the material in his book is only as good as the chains of narration through which it has come down to him.
In light of the above, let us now proceed to evaluate the authenticity of the statement which the questioner has so boldlessly and recklessly (and also – mind you – ignorantly) ascribed to Sayyidah A’ishah.
This statement is to be found on page 226 of the 5th volume of the edition of Tarikh at-Tabari published by Dar al-Fikr, Beirut in 1418/1998. It is recorded by Tabari on the authority of the following chain of narration:
Tabari narrates from ‘Ali ibn Ahmad ibn Hasan al-‘Ijli, who narrates from Husayn ibn Nasr al-‘Attar, who narrates from his father Nasr ibn Muzahim al-‘Attar…
More.. https://notesonshiism.wordpress.com/2015/01/16/did-aishah-r-advocate-the-murder-of-uthman-r/
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