3« Women and the Transmission of Religious Knowledge in Islam utilized in legal debates, there are several instances in which the reports of Umm Salama show no contradictions in and of themselves, but rather are used to oppose the traditions attributed to ‘A’isha. This depiction recurs both in the biographical literature and in individual traditions ascribed to the two women. We encountered earlier the idea of Umm Salama as a foil for ‘A’isha through her leadership of a camp of co-wives distinct in their interests from the group headed by ‘A’isha. The greatest divide between the two women arose after the death of Muhammad and was centered on their factional loyalties. ‘A’isha, in her leadership role in the Battle of the Camel (36/656), was allied with Talha b. ‘Ubayd Allah (d. 36/656) and al-Zubayr b. al-‘Awwam (d. 36/656). 64 Umm Salama, on the other hand, supported the faction of ‘All.65 She also opposed ‘A’isha’s participation in the Battle of the Camel and is said to have articulated this in an eloquent dispatch. In contrast to some of ‘A’isha’s anti-‘Alid traditions, Umm Salama is credited with several reports in which the Prophet expresses his preference for ‘All and Fatima, and their offspring.” One tradition goes so far as to include her in the category of Muhammad’s closest kin (ahl al-bayt), a category revered by ShTites in particular. Although Umm Salama was not as prolific as ‘A’isha, a significant niche was carved out for her in what would evolve to become the field of baditb transmission. Her prestige as an early convert and a prominent wife is reflected in her status among the Companions. Like ‘A’isha, she was a coveted legal authority. Yet she is not portrayed as being involved in the day-to-day concerns of the community. Rather, she was available for consultation on a more selective basis, generally to prominent men of the community and to women who may have sought her guidance. In this, Umm Salama ’s profile resembles that of the wives of Muhammad other than ‘A’isha. Umm Salama’s case suggests that although Muhammad’s wives were perceived as valuable authorities for traditions about him, the strictures imposed by their seclusion overrode the community’s desire to utilize them fully in this regard. 64 For a closer analysis of her role in this incident, see Spellberg, Politics, 101—49. 65 Umm Salama’s stance during this political crisis is examined in detail by al-Hasani, Umm Salama, 2:357-87. 66 Spellberg, Politics, 132-38, and al-Hasani, Umm Salama, 1:371-90. 67 Ibn Hanbal, Musnad, 6:340, #26557; 6:338, #26542; and 6:364-65, #26739; alTirmidhI, Sunan , 5:466. 68 Ibn Hanbal, Musnad , 6:338, #26542.