44 Women and the Transmission of Religious Knowledge in Islam Curiously, Muslim jurists in subsequent generations did not unanimously agree that ‘A’isha’s behavior, though grounded in her legal reasoning, was exemplary. The efforts of some classical scholars to come to terms with her leadership in the Battle of the Camel reveal their discomfort with her sociopolitical decisions. In other respects as well, there was ambivalence as to whether she represented a role model for the common Muslim woman, or whether in her position as a “super-wife,” she transcended limitations placed on other women within the Prophet’s household and in the community at large. For example, al-Zarkashi reports that when Abu Hanlfa (d. 150/767f.) was asked about ‘A’isha’s travels without a mahram , he responded that everyone was mahram for her because she was “the Mother of the Believers.” He argued that not all women are equal to her in this respect, and therefore her example does not serve as a valid precedent." Similarly, jurists may have reasoned that ‘A’isha’s expertise justified a relaxation of bijdb restrictions. As historical patterns in women’s transmission after the Companion generation suggest, it did indeed take centuries for the memory of ‘A’isha as muhadditha and faqiha to gain traction in the Muslim tradition as truly exemplary for all women. The discrepant applications of bijdb and seclusion on the part of ‘A’isha, Umm Salama, and the other wives aside, it is important to bear in mind that the lower participation of most of Muhammad’s wives reflects more than stringent isolation on their part. The quantity and quality of their badith are also a by-product of how their reports were culled and recorded. The reports detailing how to clean ritual impurities, how long women can mourn for the dead, or how many cycles Muhammad prayed voluntarily are answers to specific questions raised by Muslims after the death of the Prophet. For private matters or issues relating specifically to women, it was natural that Muhammad’s wives would have some answers. Yet the needs of Sunn! compilers for such reports were filled largely by the narrations of ‘A’isha and Umm Salama. This imbalance compounds the impression of the more marginal participation of the seven co-wives in badith learning. 88 al-Zarkashi, al-Ijaba, 132. Another example of a jurist grappling with ‘A’isha’s legacy is to be found in Ibn Hazm, who argues against her ijtibad (independent legal reasoning) that the Prophet would have forbidden women from going to mosques if he had seen the corruption that prevailed after him. Ibn Hazm argues that ‘A’isha’s ijtibad, cannot overturn clear sunna from the Prophet (see al-Muballa , 3:112-16). See John Burton, An Introduction to the Haditb for his view that early badith were essentially exegetical and intended to clarify points left vague in the Qur’an.