Spellberg, Denise A. (1996). Politics, Gender, and the Islamic Past: The Legacy of 'A'isha Bint Abi Bakr. Columbia University Press. ISBN 978-0-231-07999-0. I remember wishing I had an extra hour on the train to reflect on everything I read and how it can apply to my life. You know you have been rightly guided to a book when you feel at ease and comforted while reading. This is a book you must revisit, especially when you are in need of strength and hope. This inspiring woman had many profound insights that still resonate with the ummah to this day. I have read this book twice and annotated parts that really spoke to me. Some of my favourite chapters include: McAuliffe, Jane Dammen (2001). Encyclopaedia of the Qur'ān. Vol.1. Brill Publishers. ISBN 978-9004147430. Sayeed, Asma (6 August 2013). Women and the Transmission of Religious Knowledge in Islam. Cambridge University Press. ISBN 9781107031586.

Aisha garnered more special privileges 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', [81] a reference to Abu Bakr's support of the Isra and Mi'raj. [82]After the defeat at the Battle of the Camel, Aisha retreated to Medina and became a teacher. [6] Upon her arrival in Medina, Aisha retired from her public role in politics. Her discontinuation of public politics did not stop her political influence completely. Privately, Aisha continued influencing those intertwined in the Islamic political sphere. Among the Islamic community, she was known as an intelligent woman who debated law with male companions. [103] 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 that had become influential in formulating Islamic law. Due to this, Aisha's political influence continues to impact Muslims. [6] Death In 655, Uthman's house was put under siege by about 1000 rebels. Eventually the rebels broke into the house and murdered Uthman, provoking the First Fitna. [87] After killing Uthman, the rebels asked Ali to be the new caliph, although Ali was not involved in the murder of Uthman according to many reports. [88] [89] Ali reportedly initially refused the caliphate, agreeing to rule only after his followers persisted. Little is known about the early life of Aisha. A preponderance of classical sources converge on Aisha being 6 or 7 years old at the time of her marriage, and 9 at the consummation; her age has become a source of ideological friction in modern times. [10] Aisha had an important role in early Islamic history, both during Muhammad's life and after his death. In Sunni tradition, Aisha is portrayed as scholarly, intelligent and inquisitive. She contributed to the spread of Muhammad's message and served the Muslim community for 44 years after his death. [11] She is also known for narrating 2,210 hadiths, [12] not just on matters related to Muhammad's private life, but also on topics such as inheritance, pilgrimage, and eschatology. [13] Her intellect and knowledge in various subjects, including poetry and medicine, were highly praised by early scholars and luminaries such as al-Zuhri and her student Urwa ibn al-Zubayr. [13] Ahmed, Leila (1992). Women and Gender in Islam: Historical Roots of a Modern Debate. Yale University Press. ISBN 978-0300055832.

Hadith – Book of Merits of the Helpers in Madinah (Ansaar) – Sahih al-Bukhari – Sunnah.com – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com . Retrieved 25 December 2019.According to the Islamic tradition, Aisha was six or seven years old when she was married off by her father to Muhammad. [28] This is reported across many of the books of Hadith, the earliest being the report recorded by the companion of Malik ibn Anas, ibn Wahb in his hadith collection "al Jami' - Ibn Wahb" in which Aisha recollects the time when she was married off to Muhammad. Similar reports can be found in the famous Sahih compilations by Imam Bukhari and Imam Muslim. [29] [30]

After the daily Asr prayer, Muhammad would visit each of his wives' apartments to inquire about their well-being. Muhammad was just in the amount of time he spent with them and attention he gave to them. [69] Once, Muhammad's fifth wife, Zaynab bint Jahsh, received some honey from a relative which Muhammad took a particular liking to. As a result, every time Zaynab offered some of this honey to him he would spend a long time in her apartment. This did not sit well with Aisha and Hafsa bint Umar. The idea to match Aisha with Muhammad was suggested by Khawlah bint Hakim after the death of Muhammad's first wife, Khadija bint Khuwaylid. [24] [25] After this, the previous agreement regarding the marriage of Aisha with Jubayr ibn Muṭʽim was put aside by common consent. Abu Bakr was uncertain at first "as to the propriety or even legality of marrying his daughter to his 'brother'." Muhammad responded that they were brothers only in religion. [25] Orientalist W. Montgomery Watt suggests that Muhammad hoped to strengthen his ties with Abu Bakr; [14] the strengthening of ties commonly served as a basis for marriage in Arabian culture. [26] After ‘Umar died, ‘Uthmān was chosen to be the third caliph. He wanted to promote the interests of 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 Muhammad) 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!". [83] Bahramian, Ali (2015). "ʿĀʾisha". In Madelung, Wilferd (ed.). Encyclopaedia Islamica. Brill. doi: 10.1163/1875-9831_isla_COM_0235. Hallaq, Wael B. (1999). "The Authenticity of Prophetic Ḥadîth: A Pseudo-Problem". Studia Islamica (89): 75–90. doi: 10.2307/1596086. ISSN 0585-5292. JSTOR 1596086.This section relies excessively on references to primary sources. Please improve this section by adding secondary or tertiary sources. Roded, Ruth (1994). Women in Islamic Biographical Collections: From Ibn Sa'd to Who's Who. Lynne Rienner Publishers. ISBN 978-1555874421. Madelung, Wilferd (1997). The Succession to Muhammad. Cambridge University Press. ISBN 978-0521646963.