In the name of Allah, the Most Compassionate, the Most Merciful

Introduction

By the special grace of Allah, The Life Stories of the Companions of the Messenger, Volume 5, is being published. Our principal aim is to introduce the noble Companions to Bengali-speaking readers in a concise manner. In the four volumes published previously, we discussed the lives of the male Companions. Volume 5 discusses the lives of eleven Mothers of the Believers. These eleven women were the Pure Wives, or the purified spouses, of the Noble Messenger of Allah (peace and blessings of Allah be upon him).

Islam regards men and women equally. Equal responsibilities and equal rights have been declared for both. Just as men have made sacrifices and contributions to the propagation and establishment of Islam in this world, so have women. Just as men endured oppression and persecution and were expelled from their homeland, women likewise endured oppression and persecution and were forced to emigrate. Shoulder to shoulder with men, women struggled against the forces opposed to Islam. In short, in making Islam victorious throughout the world, the women Companions fell behind the men Companions in no respect. Rather, in some cases the role of women became paramount. The first person to believe in the prophethood and messengership of the Messenger of Allah (peace and blessings of Allah be upon him) was a woman, and the first person to offer prayer was a woman. Women’s contribution to Islam is in no way less than that of men. Therefore, alongside the lives and deeds of the male Companions, we have undertaken to present the lives and deeds of the female Companions to our readers.

The biographies and life stories of the female Companions have been discussed in almost all the major works composed in Arabic on Asma al-Rijal, the discipline of biographical dictionaries. Ibn Mundah (d. 395 AH), Abu Nu’aym, Ibn Abd al-Barr (d. 463 AH), and Abu Musa al-Isfahani (d. 581 AH) each discussed the biographies of female Companions in their respective works. In his Al-Isti’ab, Ibn Abd al-Barr discussed the biographies of 398 female Companions in all. Muhammad ibn Sa’d’s Al-Tabaqat al-Kubra contains the biographies of 627 women, 93 of whom were not Companions. The biographies of women appear in the eighth volume of his work. Allamah Ibn al-Athir wrote a book on the biographies of women entitled Tarikh al-Nisa. The title is also found in various works written later, but the book is now rare. Another notable work by Ibn al-Athir is Usud al-Ghabah fi Ma’rifat al-Sahabah. One volume is devoted exclusively to the life stories of women. This work contains the names of 1,022 female Companions. Another famous author of the ninth Islamic century was Allamah Ibn Hajar al-Asqalani (d. 852 AH). He wrote two extensive works entitled Tahdhib al-Tahdhib and Al-Isabah fi Tamyiz al-Sahabah. In the twelfth volume of Tahdhib al-Tahdhib, he discussed the biographies of 322 women, including some female Followers. In Al-Isabah, however, the life stories of 1,545 female Companions are included. This work contains the greatest number of names and biographical details of female Companions. However, many of the names counted in the various works mentioned above are repeated. Imam al-Dhahabi’s Siyar A’lam al-Nubala and Tadhkirat al-Huffaz are two large works. He included the biographies of many female Companions in them. The works mentioned above are essentially the foundational works written on the Companions. All of these works are available to us.

Those who supported the Noble Messenger of Allah (peace and blessings of Allah be upon him) comprehensively in his household life and conveyed the model of the Messenger of Allah’s family life to the people were the Pure Wives. Allah declared them to be the Mothers of the Believers. They are models and exemplars for Muslim women. In Volume 5, we have discussed them. Their total number was eleven. When the Messenger of Allah (peace and blessings of Allah be upon him) departed from this world, their number was nine.

In the present age, when we Muslims are profoundly influenced by Western philosophy of life and are judging and analyzing all of Islam’s beliefs, culture, laws, and so forth through their perspective, particularly when the movement opposed to Islam is surging forward in the name of women’s freedom and progress, the matter of the Messenger of Allah’s (peace and blessings of Allah be upon him) having more than one wife may raise a question even in the mind of a believer. We shall not attempt to answer that question here. This is not a new question; Christians and Jews raised it long ago, and Muslim scholars have answered them in various ways throughout the ages. We do not wish to repeat those answers. What we wish to remind our readers of is that a true believer must certainly hold the belief that the entire life of the Messenger of Allah (peace and blessings of Allah be upon him) was controlled and directed by Allah Himself. He did nothing or said nothing of his own accord. Therefore, everything he did was by Allah’s will and command. Secondly, did any question like those that arise in our minds through Christian and Jewish propaganda ever arise in the mind of any male or female Companion? History at least does not say so. Then why should we be confused today? In reality, Allah alone is the Owner of all creation in this world. An owner has the right to give his property to whomever he wishes and in whatever amount he wishes. Just as no one has the right to question him in that matter, so it is here. Allah granted His Prophet (peace and blessings of Allah be upon him) permission to marry eleven wives, just as He allowed a believing man, subject to conditions, the opportunity to marry four wives. This was Allah’s wisdom. Fundamentally, all of this concerns faith. Our faith must be like the faith of the noble Companions. When the belief becomes firm that all the actions and conduct of Allah’s Messenger (peace and blessings of Allah be upon him) occurred by Allah’s will and permission, no doubt or irrelevant question can arise in the heart, just as none arose in the hearts of the noble Companions.

From the day the wives of the Messenger of Allah (peace and blessings of Allah be upon him) entered into the bond of marriage with him and Allah declared them the mothers of the believers, they have held a place of special honor and respect in the hearts of all Muslims in the world. Every Muslim, man and woman, has regarded them with greater honor and reverence than even their own mothers. The position of honor they received from the Muslim ummah has no second example in the history of womankind.

When one of the wives of the Messenger of Allah (peace and blessings of Allah be upon him) died, Abdullah ibn Abbas (may Allah be pleased with him) fell prostrate. The people asked, “Why are you prostrating at this time?” He replied, “When you see any sign of the Resurrection, you prostrate. So what greater sign of the Resurrection can there be than the death of one of the Pure Wives?” (Abu Dawud: Kitab al-Salat, Bab al-Sujud ind al-Ayat)

Abdullah ibn Abbas (may Allah be pleased with him) was present when Maymunah (may Allah be pleased with her) died at a place called Saraf, near Makkah. When her bier was being lifted, he told the people, “This is Maymunah. Carry her bier respectfully and do not jostle it excessively.” (Al-Nasa’i: Kitab al-Nikah, Dhikr Amr Rasulillah, peace and blessings of Allah be upon him, fi al-Nikah wa Azwajih)

Some Companions loved the Pure Wives so greatly that they endowed much of their own property for them. Abd al-Rahman ibn Awf (may Allah be pleased with him) endowed a large garden for them, which was sold for four thousand dirhams. (Al-Tirmidhi: Manaqib Abd al-Rahman ibn Awf)

Each of the Rightly Guided Caliphs held the Pure Wives in great esteem and honor. During his caliphate, Umar (may Allah be pleased with him) had nine bowls made, corresponding to their number. Whenever fruit or food came to him, he would divide it into nine bowls and send one to each of them. (Muwatta of Imam Malik: Kitab al-Zakat)

Is there anywhere in history a comparable example of the respect that Ali (may Allah be pleased with him) and the other Companions showed to Aishah (may Allah be pleased with her), the Mother of the Believers, during the Battle of the Camel?

Zayd ibn Harithah (may Allah be pleased with him) married Zaynab bint Jahsh (may Allah be pleased with her). They lived together for about a year. Because they were incompatible, they separated. After the completion of her waiting period, the Messenger (peace and blessings of Allah be upon him) sent that same Zayd to Zaynab with a marriage proposal. Since the Messenger of Allah (peace and blessings of Allah be upon him) had sent Zaynab a marriage proposal, such profound devotion, respect, and reverence for Zaynab arose in Zayd’s heart that he could not even raise his eyes to look at her. Instead, he would turn his face away and speak to her. These are not imaginary tales or stories; they are all established facts.

In the year 23 AH, when Caliph Umar (may Allah be pleased with him) went on pilgrimage as Amir al-Hajj, he took the Pure Wives with him as honored companions, showing them the utmost respect and reverence. He entrusted Uthman (may Allah be pleased with him) and Abd al-Rahman ibn Awf (may Allah be pleased with him) with full responsibility for their security and care. The two of them traveled in front of and behind the mounts of the Pure Wives and did not allow anyone to approach them. Whenever they stopped, they did not allow anyone to come near their tents. (Al-Tabaqat: Biography of Abd al-Rahman ibn Awf)

Many of the Mothers of the Believers lived for a long time after the death of the Messenger of Allah (peace and blessings of Allah be upon him). We have tried to present in their biographies the extent of the honor and respect shown to them by the Muslim ummah. In short, showing devotion, reverence, and respect to them is a Muslim’s religious responsibility and duty. The Muslim ummah has never forgotten that responsibility and duty. When we read their biographies, we too should preserve a pure thought and feeling regarding them in our hearts.

The idea and plan to present the life stories of the Companions of the Messenger to Bengali-speaking readers originally came from Professor A. K. M. Nazir Ahmad Sahib, Director of the Bangladesh Islamic Center. His interest and encouragement have inspired me to bring this work this far. He continues to help and support me in many ways. I express my gratitude to him for this and pray that Allah grants him a good reward.

We have also received much valuable advice and counsel from readers concerning the writing of the Companions’ life stories. We regret that we could not accept many of the suggestions. We have tried to obtain the information in this book from reliable Arabic and Urdu sources. Keeping in view the exalted honor and dignity of the Mothers of the Believers, we have also tried our utmost to use appropriate language. Nevertheless, if readers notice any factual or linguistic inconsistency, we request them to bring it to our attention. May Allah accept this small effort as a means of strengthening the faith of the Muslim mothers and sisters of Bengal in the Mothers of the Believers. Ameen.

5 September 1999

21 Bhadra 1406 Muhammad Abdul Mabud

Associate Professor

Department of Arabic

University of Dhaka

Dhaka-1000.

Khadijah bintKhuwaylid (may Allah be pleased with her)

Khadijah (may Allah be pleased with her) was the first wife of the Messenger of Allah (peace and blessings of Allah be upon him). Her kunyah was Umm Hind and Umm al-Qasim, and her title, or laqab, was al-Tahirah. Her father, Khuwaylid ibn Asad, belonged to the Banu Asad branch of the Quraysh clan of Makkah. Through her ancestor Qusayy, her lineage joined that of the Messenger of Allah (peace and blessings of Allah be upon him). Thus, she was Khadijah bint Khuwaylid ibn Asad ibn Abd al-Uzza ibn Qusayy. This Qusayy was also the fourth ancestor above the Messenger of Allah (peace and blessings of Allah be upon him). Khadijah’s mother, Fatimah bint Za’id, was also of Quraysh lineage. Zubayr ibn Bakkar said that even in the Age of Ignorance Khadijah’s title was al-Tahirah. She received this title on account of her pure character after reaching maturity and sound judgment. There was a distant aunt-and-nephew relationship between the Messenger of Allah (peace and blessings of Allah be upon him) and Khadijah (may Allah be pleased with her). For this reason, after he received prophethood, Khadijah (may Allah be pleased with her) took the Messenger of Allah (peace and blessings of Allah be upon him) to her cousin Waraqah ibn Nawfal and said, “Listen to what your nephew has to say.” Perhaps he said this on the basis of their genealogical relationship.

Khadijah’s (may Allah be pleased with her) family was one of the noble and wealthy families of Makkah. She was born in the city of Makkah fifteen years before the Year of the Elephant, corresponding to 68 BH/556 CE. Hakim ibn Hizam said, “My paternal aunt Khadijah was two years older than I was. I was born thirteen years before the Year of the Elephant.”

Khadijah’s (may Allah be pleased with her) father, Khuwaylid ibn Asad, was a respected man of his clan. He came to Makkah, became a halif, or allied member, of his cousin Abd al-Dar ibn Qusayy, and established a permanent residence there. It was there that he married Fatimah bint Za’id, a woman of Makkah. This Fatimah was the mother of Khadijah, the Mother of the Believers. Khuwaylid was the commander of his tribe in the Fijar War. He was the father of many children. His first son was Hizam, whose son, the renowned Companion Hakim, assumed responsibility for managing Makkah’s Dar al-Nadwah during the Age of Ignorance. His second child was Khadijah (may Allah be pleased with her). His third child was Awwam, the father of the renowned Companion al-Zubayr (may Allah be pleased with him). Safiyyah bint Abd al-Muttalib, the paternal aunt of the Messenger of Allah (peace and blessings of Allah be upon him) and the full sister of Hamzah (may Allah be pleased with him), was Awwam’s wife and thus al-Zubayr’s mother—in other words, Khadijah’s sister-in-law. His fourth child was Halah. She was the mother-in-law of Zaynab (may Allah be pleased with her), the daughter of the Messenger of Allah (peace and blessings of Allah be upon him), and thus the mother of Abul-As ibn al-Rabi. Abul-As was the eldest son-in-law of the Messenger of Allah (peace and blessings of Allah be upon him). His fifth child was Ruqayyah. In addition, Baladhuri mentions two more daughters of his named Khalidah and Raqiqah. Khalidah married Ilaj ibn Abi Salamah, while Raqiqah married Abdullah ibn Bijad. Among Khadijah’s brothers and sisters, only Halah (may Allah be pleased with her) was blessed to accept Islam.

The biographical works contain very little information about Khadijah’s (may Allah be pleased with her) childhood and adolescence. However, it is known in various ways that she grew up in that age of ignorance with an exceptionally pure nature and character. Observing these qualities in his daughter, her father Khuwaylid chose Waraqah ibn Nawfal, a distinguished expert of that era in the Torah and Gospel, as her prospective husband; historians, however, remain silent about why that marriage did not take place. Eventually, her first marriage was to Abu Halah Hind ibn Zurara al-Tamimi. He died during the Age of Ignorance. After Abu Halah’s death, she married Atiq ibn Abid, or, according to another opinion, Ayiz. This was stated by Ibn Abd al-Barr and most authorities on the Prophet’s biography. According to a report from Qatadah, however, her first husband was Atiq, followed by Abu Halah. Yunus ibn Bukayr narrated that Ibn Ishaq also held this view. Baladhuri said that she separated from her second husband, Atiq, and thereafter married the Messenger of Allah (peace and blessings of Allah be upon him).

The biographical works contain two kinds of reports about when Khadijah’s (may Allah be pleased with her) father died. According to one report, he was alive until the time of her marriage to the Messenger of Allah (peace and blessings of Allah be upon him) and died sometime afterward. Some have said that he died in the Fijar War. The historian al-Waqidi reported that Khadijah’s father died before the Fijar War and that her uncle Amr ibn Asad married her to the Messenger of Allah (peace and blessings of Allah be upon him). He further said that there was consensus among our companions that her father died before the Fijar War, with no disagreement on this point. Imam al-Suhayli also stated this.

Whether because of her father’s death, separation from her husband, or any other reason, Khadijah (may Allah be pleased with her), like many members of the Quraysh, was a very successful businesswoman. Ibn Sa’d said about her business: “Khadijah was a highly respected and wealthy businesswoman. Her merchandise traveled to Syria, and the goods belonging to her alone were equal to the goods of all the Quraysh.” Ibn Sa’d’s statement allows us to appreciate the extent of Khadijah’s business. By employing capable people on a partnership or wage basis, she bought and sold goods both locally and abroad.

Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him), was then a young man of twenty-four or twenty-five. By undertaking several trading journeys with his uncle Abu Talib or alone, he had already gained considerable experience in business. News of his honesty and trustworthiness in trade had spread by word of mouth among the people of Makkah. Everyone then knew him as al-Amin, the Trustworthy. Khadijah (may Allah be pleased with her) also heard of his good reputation. In particular, she must have heard much about Muhammad (peace and blessings of Allah be upon him), al-Amin, from her sister-in-law Safiyyah.

At this time, Khadijah (may Allah be pleased with her) decided to send merchandise to Syria. She was looking for a capable person for this purpose. Eventually, she appointed Muhammad ibn Abdullah. We present here several accounts of how he received the appointment.

Nafisah bint Munyah, the sister of Ya’la, said: When the Messenger of Allah (peace and blessings of Allah be upon him) had reached the age of twenty-five, Abu Talib called him one day and said, “Nephew! I am a poor man, and these are very difficult times for us. We have fallen into severe poverty. We have no business or other means of livelihood. A trading caravan of your tribe is going to Syria. Khadijah is looking for people to send with her merchandise. If you went to her, perhaps she would choose you; she knows your pure character. Although I do not like you going to Syria and fear for your life from the Jews, there is no alternative.” The Messenger (peace and blessings of Allah be upon him) replied, “Perhaps she will send for me herself.” Abu Talib said, “Perhaps she will already have appointed someone else.” This conversation between uncle and nephew reached Khadijah’s ears. She sent a messenger to the Messenger of Allah (peace and blessings of Allah be upon him) and said, “I will give you twice the remuneration that another person would give you.”

Baladhuri reported that when the Messenger of Allah (peace and blessings of Allah be upon him) was twenty years old, Abu Talib said one day, “Nephew! Khadijah bint Khuwaylid is a wealthy businesswoman. She now needs an honest, trustworthy, and virtuous man like you. If I speak to her about you, perhaps she will entrust you with one of her businesses.” The Messenger (peace and blessings of Allah be upon him) replied, “Uncle, do whatever you think is best.”

Abu Talib went to Khadijah and spoke to her about appointing Muhammad (peace and blessings of Allah be upon him) to one of her businesses. Khadijah expressed interest upon hearing the proposal and, making a decision very quickly, sent him to Syria.

Abdullah ibn Muhammad ibn Aqil said: Abu Talib told Muhammad (peace and blessings of Allah be upon him), “Nephew! I have heard that Khadijah has hired so-and-so as a wage worker for two young camels. We will not accept this for you. Do you want to speak to her?” He replied, “Uncle, do whatever you think is best.” Then Abu Talib went to Khadijah and said, “Khadijah, do you want to hire Muhammad for wages? I have heard that you hired so-and-so for two young camels. We will not agree to less than four camels for Muhammad.”

These reports show that Khadijah (may Allah be pleased with her) was a great businesswoman. She employed many workers and staff to manage her business. She was also highly perceptive. Thus, she made no mistake in selecting Muhammad (peace and blessings of Allah be upon him) at the right time and entrusting him with responsibility for her business. Abu Talib played the principal role in securing this appointment. After he obtained the appointment, Abu Talib told the Messenger of Allah (peace and blessings of Allah be upon him), “This is one of Allah’s favors to you.” Carrying Khadijah’s merchandise and accompanied by her trustworthy servant Maysarah, Muhammad (peace and blessings of Allah be upon him) set out toward Syria. During the journey, his uncles instructed his companions to pay particular attention to him. The caravan reached Syria. On the way, he was sitting in the shade of a tree beside a church. Maysarah was a short distance away, occupied with some task. The priest of the church approached Maysarah and asked, “Who is the man resting beneath the tree?”

Maysarah replied, “A man from the Quraysh tribe, a resident of the Sacred Precinct of Makkah.” The priest said, “The one now resting beneath this tree is none other than a prophet.” The priest further asked, “Are his eyes somewhat reddish?” Maysarah replied, “Yes. This reddish hue never leaves them.” The priest said, “He is the one. He is the Seal of the Prophets—the last prophet.”

The Messenger (peace and blessings of Allah be upon him), accompanied by Maysarah, sold the merchandise in the market. At one point, the Messenger of Allah (peace and blessings of Allah be upon him) had a dispute with a man there. The man said to the Messenger, “Swear by Lat and Uzza.” The Messenger (peace and blessings of Allah be upon him) replied, “I never swear by them. I reject them.” The man said, “You are right.” Then he said to Maysarah, “By Allah, he is a prophet.”

There is some minor disagreement about which market the Messenger of Allah (peace and blessings of Allah be upon him) visited with Khadijah’s (may Allah be pleased with her) merchandise. According to one view, he went to the Busra market in Syria. Allamah al-Zirikli mentioned the Hawran market. Tabari narrated from Ibn Shihab al-Zuhri that the Messenger of Allah (peace and blessings of Allah be upon him) went not to Syria but to an Abyssinian market in Yemen. Nevertheless, the account of his journey to Syria is the most famous. The Messenger of Allah (peace and blessings of Allah be upon him) sold the merchandise in the Syrian market and bought whatever he needed to buy. Then he set out toward Makkah with Maysarah. On the way, Maysarah observed that the Messenger (peace and blessings of Allah be upon him) was riding his camel, while two angels spread shade over his head in the intense midday heat. They returned to Makkah in this manner and sold Khadijah’s (may Allah be pleased with her) merchandise. This time the business produced double, or nearly double, the profit. During this journey, Allah Most High created deep respect and profound love for the Messenger of Allah (peace and blessings of Allah be upon him) in Maysarah’s heart. He seemed to become the Messenger of Allah’s servant. When they reached a place called Marr al-Zahran, near Makkah, Maysarah said, “Muhammad (peace and blessings of Allah be upon him), go to Khadijah and inform her of how Allah has treated you.”

They returned to Mecca from the trading expedition. The slave Maysara presented his master Khadijah with a detailed report, with utmost honesty and reliability, about the Messenger of Allah’s (peace and blessings of Allah be upon him) activities during the journey, the priest’s comments, the angels shading him, the doubled profit, and other matters. Maysara also said: I would sit down to eat with him. We would become full, yet most of the food would remain. The events of this journey have been narrated differently in various books. However, the substance of all the accounts is the same.

Khadijah (may Allah be pleased with her) was a discerning, intelligent, resolute, and dignified woman of Mecca at that time. People from every level of Meccan society were impressed by her wealth, courtesy, and refinement. In terms of noble lineage, she was the foremost woman among the Quraysh. Many aristocratic Quraysh youths hoped to take her as their wife. Many of them sent marriage proposals and spent considerable sums for that purpose. She rejected all their proposals and herself sent a marriage proposal to the Messenger of Allah (peace and blessings of Allah be upon him). Why did Khadijah (may Allah be pleased with her) decide to marry the Messenger of Allah (peace and blessings of Allah be upon him)? The usual answer to this question is that, hearing from the trustworthy slave Maysara about the Messenger of Allah’s (peace and blessings of Allah be upon him) moral qualities and miraculous events, she was impressed and decided to marry him. Perhaps this was the main reason. However, there are also accounts behind it. On the way back from Syria, the Messenger (peace and blessings of Allah be upon him) entered Mecca. It was midday. Khadijah (may Allah be pleased with her) was then on the roof of her house. Standing there, she saw Muhammad seated on a camel, with two angels shading him. She showed this sight to the other women with her. Al-Mada’ini has also narrated another event through Ibn ‘Abbas (may Allah be pleased with him). During the Age of Ignorance, on the occasion of some festival for girls, the girls of Mecca gathered in one place. Then an unknown person was seen in the distance. Coming closer, the man loudly announced: O women of Mecca! Listen carefully. Very soon a prophet will appear in this city of yours, Mecca. His name will be Ahmad. Let any woman among you who can do so become his wife. Ibn Ishaq has narrated: Having heard from Khadijah’s (may Allah be pleased with her) slave Maysara about the priest’s comments and the two angels shading Muhammad (peace and blessings of Allah be upon him), she went to Waraqah ibn Nawfal and told him these things. Hearing Khadijah’s words, he said: Khadijah! If what you say is true, then Muhammad is the prophet of this community. I know that a prophet will soon come to this community. This is his time. Thereafter Waraqah continued to wait. Perhaps all the events mentioned helped Khadijah (may Allah be pleased with her) reach her decision.

Here it is necessary to give a brief introduction to Waraqah ibn Nawfal. For, in order to follow Khadijah’s (may Allah be pleased with her) life in its proper sequence, we repeatedly see him appear on the scene. Like the golden radiance of the morning sun in the history of Islam’s early period, he was Waraqah ibn Nawfal ibn Asad ibn ‘Abd al-‘Uzza. His mother’s name was Hindah bint Abi Kabir. He was learned in the heavenly scriptures and in human knowledge. He had no children. He was one of those who believed in the Messenger of Allah (peace and blessings of Allah be upon him) before his emergence as a prophet and died thereafter.

There are various accounts of how and in what manner the marriage proposal was made. However, nearly all accounts agree that Khadijah (may Allah be pleased with her) was the first to present the proposal to the Messenger of Allah (peace and blessings of Allah be upon him).

According to one account, Nafisah bint Munyah said: After Muhammad returned from Syria, Khadijah (may Allah be pleased with her) sent me to learn his feelings. I asked him: Muhammad, why are you not getting married? He replied: I do not have the means to marry. I said: If you were invited to marry a beautiful woman, and offered wealth, status, and noble lineage, would you agree? He asked: Who is she? I said: Khadijah. He said: How could that be possible for me? I said: Leave that responsibility to me. He agreed.

Ibn Ishaq has narrated that Khadijah was a discerning and intelligent woman. Through a messenger, she said to Muhammad (peace and blessings of Allah be upon him): O my cousin! Your trustworthiness, honesty, and excellent morals have impressed me. This messenger was probably Nafisah bint Munyah.

Another account states that Khadijah (may Allah be pleased with her) herself spoke with the Messenger of Allah (peace and blessings of Allah be upon him) and requested him to present the proposal to her father. He declined, saying that because of his poverty, Khadijah’s father might reject him. Finally, Khadijah herself raised the matter with her father and obtained his consent.

Some have said that at first Khadijah (may Allah be pleased with her) sent Nafisah to learn the Messenger of Allah’s (peace and blessings of Allah be upon him) feelings about marriage. After receiving a positive response, she spoke directly with the Messenger of Allah (peace and blessings of Allah be upon him). This was perhaps because in Arabia at that time, women—especially women of noble families—had the right to discuss and decide matters concerning marriage. Thus, even while her father or uncle was alive, Khadijah herself completed every stage of the marriage.

Al-Kalbi says: Khadijah (may Allah be pleased with her) sent word to the Messenger of Allah (peace and blessings of Allah be upon him) that he should make a formal proposal to her uncle ‘Amr ibn Asad. He was then a very old man. Meanwhile, the Messenger of Allah (peace and blessings of Allah be upon him) told his uncles about Khadijah’s proposal. On an appointed day, he went to Khadijah’s house accompanied by his two uncles, Abu Talib and Hamzah. Khadijah slaughtered a goat and arranged a feast. She also invited her uncle ‘Amr and the members of the family. She gave her uncle something to drink. When the meal was over, Khadijah said to the Messenger of Allah (peace and blessings of Allah be upon him): Ask Abu Talib to present my formal marriage proposal to my uncle ‘Amr. Abu Talib then recited the marriage sermon and completed the marriage of the Messenger of Allah (peace and blessings of Allah be upon him) to Khadijah. A short while after this marriage, Khadijah’s (may Allah be pleased with her) uncle died.

Several accounts concerning Khadijah’s (may Allah be pleased with her) father are also found in this connection. Imam Ahmad narrated in his Musnad from Ibn ‘Abbas (may Allah be pleased with him): Khadijah’s (may Allah be pleased with her) father was not agreeable to this marriage. One day Khadijah (may Allah be pleased with her) invited her father and several other Quraysh men to a meal at her house. When they had eaten their fill and become intoxicated, Khadijah (may Allah be pleased with her) said to her father: Muhammad has sent me a marriage proposal. Give your consent to this marriage. Her father gave his consent. In accordance with custom, Khadijah (may Allah be pleased with her) dressed her father in new clothes. When he regained consciousness, he asked: Why am I wearing these new clothes? Khadijah (may Allah be pleased with her) said: I am marrying you to this orphan of Abu Talib. By my life, that will never happen! Khadijah (may Allah be pleased with her) replied in a reproachful tone: Do you want to make yourself appear foolish before the Quraysh over my matter? Do you want to tell them that you were intoxicated? At Khadijah’s (may Allah be pleased with her) words, he gave his consent. Al-A‘mash has also narrated a similar report from Jabir ibn Samurah. Imam al-Zuhri too has mentioned a similar account.

Abu Mihraz has narrated: Khadijah’s (may Allah be pleased with her) father was given wine and made intoxicated. Then Muhammad (peace and blessings of Allah be upon him) was summoned, and the marriage was completed through him. Thereafter, according to custom, the old man was dressed in new clothes. When he recovered, the old man asked: Why am I wearing these new clothes? People told him: Your daughter’s husband, Muhammad, dressed you in these clothes. He became furious and took up a weapon. Banu Hashim also stood ready with weapons to resist. In the end, a compromise was reached.

According to another chain of transmission, Khadijah (may Allah be pleased with her) gave her father an excessive amount of wine until he became unconscious. She slaughtered a cow, applied dye to her father’s body, and dressed him in new clothes. When he recovered, he asked: Why was this cow slaughtered? Have you married me to Muhammad—do you not remember? He replied: No, I did not do that. The finest sons of the Quraysh proposed marriage to you, and I did not agree to any of them. Would I marry you to Muhammad? We have already mentioned that sīrah scholars disagree as to whether Khadijah’s father was alive at the time of her marriage to the Messenger of Allah (peace and blessings of Allah be upon him). Accordingly, there is also disagreement over who was Khadijah’s (may Allah be pleased with her) guardian (wali) in this marriage. Some have named her uncle ‘Amr ibn Asad, while others have mentioned her brother ‘Amr ibn Khuwailid. Khadijah was married to the Messenger of Allah (peace and blessings of Allah be upon him) because her father died before the Fijar War. Ibn ‘Abbas (may Allah be pleased with him) further said: ‘Amr was then a very old man. At that time, Asad had no living children other than him, and ‘Amr also had no children. Muhammad ibn ‘Umar likewise said that Khadijah’s (may Allah be pleased with her) father died before the Fijar War, and that all the accounts involving her father in Khadijah’s (may Allah be pleased with her) marriage are false and baseless. It was her uncle who married her to the Messenger of Allah (peace and blessings of Allah be upon him).

In any case, in the presence of people from both the bride’s and groom’s families, Abu Talib, the uncle of the Messenger of Allah (peace and blessings of Allah be upon him), formally delivered the marriage sermon. Although brief, the sermon is regarded, for its literary excellence, as a model of Arabic prose literature from the Age of Ignorance. Arab historians and lovers of literature preserved the sermon. For the information of readers, we present it here.

It will be in Arabic.

All praise belongs to Allah, who has made us descendants of Ibrahim and the offspring of Isma‘il. He has granted us an honored city and a House toward which people turn. He has given us authority over people. No matter which Quraysh youth Muhammad ibn ‘Abdullah is weighed against, his scale will surely outweigh the other in goodness, excellence, and righteousness—even if he is the least in wealth and riches. Wealth, however, is fleeting and like a vanishing shadow. He is interested in Khadijah bint Khuwaylid, and she likewise has the same inclination toward him. I undertake to pay whatever amount of mahr you desire.

There is some disagreement regarding the amount of dower fixed for the marriage of the Messenger of Allah (peace and blessings of Allah be upon him) and Khadijah (may Allah be pleased with her). One account states that, on the advice of ‘Amr, five hundred gold coins were fixed. Al-Kalbi says: The mahr was fixed at twelve uqiyyahs of gold. One uqiyyah equals forty dirhams. Imam al-Dhahabi, on the authority of Ibn Ishaq, says that the Messenger (peace and blessings of Allah be upon him) gave Khadijah (may Allah be pleased with her) a young she-camel as her mahr.

Khadijah (may Allah be pleased with her) herself bore all the expenses of both parties. She sent two uqiyyahs of gold and silver to the Messenger of Allah (peace and blessings of Allah be upon him), instructing him to use them to arrange clothing for both of them and the wedding feast.

Thus Khadijah (may Allah be pleased with her) became an Umm al-Mu’minin. This occurred fifteen years before the Messenger of Allah (peace and blessings of Allah be upon him) publicly received prophethood. However, sīrah scholars disagree about their ages at that time.

Al-Kalbi, on the authority of Ibn ‘Abbas (may Allah be pleased with him), narrated that when the Prophet (peace and blessings of Allah be upon him) married Khadijah (may Allah be pleased with her), she was twenty-eight years old. However, scholars did not accept this account as reliable, considering its chain weak. Al-Zurqani, in Sharh al-Mawahib, stated that Khadijah (may Allah be pleased with her) was forty at the time of the marriage. Imam al-Dhahabi said: The Messenger of Allah (peace and blessings of Allah be upon him) was then twenty-five, and Khadijah (may Allah be pleased with her) was fifteen years older than him. Khadijah’s (may Allah be pleased with her) nephew Hakim ibn Hizam also said this. Al-Waqidi, through Nafisah bint Munyah, narrated that the Messenger of Allah (peace and blessings of Allah be upon him) was twenty-four. Some accounts state that the Messenger of Allah (peace and blessings of Allah be upon him) was twenty-five and Khadijah (may Allah be pleased with her) forty-six. Likewise, ages of twenty-three and twenty-eight have also been reported. The most accurate view is that he was twenty-five and she was forty.

Fifteen years after the marriage, the Noble Prophet (peace and blessings of Allah be upon him) received prophethood. From before that time, Khadijah (may Allah be pleased with her) had become firmly convinced that her husband Muhammad (peace and blessings of Allah be upon him) would be a prophet. A hadith giving a detailed account of this matter appears in Sahih al-Bukhari, in the chapter on the beginning of revelation. ‘A’ishah (may Allah be pleased with her) narrated it beautifully.

The beginning of the first revelation to the Messenger of Allah (peace and blessings of Allah be upon him) came through true dreams during sleep. Whatever he saw in his dreams became clear like the light of the morning sun. Thereafter, he loved to remain in seclusion. Taking provisions with him, he would go to the Cave of Hira. There he would devote himself to worship for several days. When his food ran out, he would return to Khadijah (may Allah be pleased with her). He would take provisions and return to the cave. While he was in this state, the Truth came to him one day. An angel came and squeezed him so tightly that he felt pain. Releasing him, the angel said again: Read. He replied again: I am not one who reads. The angel treated him in the same manner a second and a third time. Finally, he said:

It will be in Arabic.

Read in the name of your Lord who created. Who created man from a clinging clot. Read, and your Lord is Most Generous, who taught by the pen. He taught man what he did not know.

The Messenger (peace and blessings of Allah be upon him) returned home trembling with fear and called Khadijah (may Allah be pleased with her), saying: Cover me with a blanket, cover me with a blanket. She covered him, and his fear subsided. He related the entire incident to Khadijah (may Allah be pleased with her) and expressed his fear for his life. Khadijah (may Allah be pleased with her) said:

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No, that can never happen. By Allah, He will never disgrace you. You maintain the bonds of kinship, help the poor and distressed, honor guests, and assist people in times of hardship.

Thereafter, Khadijah (may Allah be pleased with her) took the Messenger of Allah (peace and blessings of Allah be upon him) to her cousin Waraqah ibn Nawfal. During the Age of Ignorance, he had adopted Christianity. He used to write the Gospel in Hebrew. At that time he was old and blind. Khadijah (may Allah be pleased with her) said: Listen to what your nephew has to say. He asked: Nephew, what has happened to you? The Messenger of Allah (peace and blessings of Allah be upon him) related the entire incident. After hearing everything, Waraqah said: This is the Namus—the angel whom Allah sent to Moses (peace be upon him). Alas! If only I were alive and well on that day, when your people will drive you out of your homeland. The Messenger of Allah (peace and blessings of Allah be upon him) asked: Will they drive me out of the country? He replied: Yes. Whenever anyone brought what you have brought, the whole world opposed him. If I remain alive and have the strength at that time, I will help you in every way.

Imam al-Zuhri says: Khadijah (may Allah be pleased with her) was the first to believe in Allah. Then the Messenger (peace and blessings of Allah be upon him) received the message. As he returned home after receiving the message, every stone and every tree greeted him. When he reached home, he told Khadijah (may Allah be pleased with her): The being whom I used to tell you I saw in my dreams is Jibril. He appeared to me openly. My Lord sent him to me. He then related all the events of the revelation to Khadijah (may Allah be pleased with her). Hearing him, Khadijah (may Allah be pleased with her) said: Good news! Allah will bring you nothing but good. Accept what has come from Allah. It is certainly the truth.

After that, Khadijah (may Allah be pleased with her) hurried to ‘Addas, the slave of ‘Utbah ibn Rabi‘ah. He was a Christian from Nineveh. Swearing by Allah, Khadijah (may Allah be pleased with her) asked ‘Addas: Do you know anything about Jibril? ‘Addas said: Quddus, Quddus—holy, holy! Khadijah (may Allah be pleased with her) said: Tell me whatever you know about him. ‘Addas said: Jibril is the trustworthy one between Allah and His prophets. He came to Moses (peace be upon him) and Jesus (peace be upon him). Khadijah (may Allah be pleased with her) then went from ‘Addas to Waraqah. After hearing what both of them said, she returned to the Messenger of Allah (peace and blessings of Allah be upon him).

Ibn Ishaq says: The Messenger of Allah (peace and blessings of Allah be upon him) said: After receiving the revelation, I came out of the cave. When I was midway down the mountain, I heard a voice from the sky. It was as though someone was saying to me: Muhammad, you are the Messenger of Allah. When I raised my head, I saw Jibril standing in the form of a remarkably bright and pure man. His two feet reached the two horizons of the sky. He said to me: Muhammad, you are the Messenger of Allah, and I am Jibril. I stood still and continued looking at this sight. Whichever direction of the sky I looked toward, I saw the same sight. I remained standing in the shade, watching. Meanwhile, when I was late returning, Khadijah sent people to search for me. They searched every part of the highlands of Mecca, found me nowhere, and returned to Khadijah. But I was still standing firmly in the same place.

At one point Jibril disappeared. I returned home and sat beside Khadijah. Khadijah said: Abu al-Qasim! Where were you? I had sent people to look for you. They searched the highlands of Mecca and, finding you nowhere, returned. I then related the entire incident. Hearing me, Khadijah said: My cousin, remain steadfast. By the One in whose hand is Khadijah’s life, I hope that you will be the prophet of this community. Then she covered the Messenger (peace and blessings of Allah be upon him) with a shawl and went to Waraqah.

It has been narrated from Ibn ‘Abbas (may Allah be pleased with him): One day the Messenger of Allah (peace and blessings of Allah be upon him) was alone in the Ajyad area of Mecca. He saw an angel sitting on the horizon of the sky with one leg over the other. The angel called out: O Muhammad! I am Jibril. Frightened, the Messenger (peace and blessings of Allah be upon him) quickly returned to Khadijah (may Allah be pleased with her) and said: I fear that I may become a soothsayer. Khadijah (may Allah be pleased with her) said: My cousin! Do not say such a thing. That cannot happen. You maintain the bonds of kinship, speak the truth, return trusts, and possess an exceptionally noble character.

Abu Maysarah says: During the early period after receiving revelation, whenever the Messenger of Allah (peace and blessings of Allah be upon him) went somewhere alone and secluded, he would hear the call, O Muhammad. He would become frightened. He told Khadijah (may Allah be pleased with her) about it. Khadijah (may Allah be pleased with her) said: Allah will not bring you any harm. Then she sent the Messenger (peace and blessings of Allah be upon him), accompanied by Abu Bakr (may Allah be pleased with him), to Waraqah.

It has been narrated from Imam al-Zuhri: After the Messenger of Allah (peace and blessings of Allah be upon him) first received revelation, revelation ceased for several days. In Islamic terminology, this period is called the Fatrat al-Wahy. The Messenger (peace and blessings of Allah be upon him) became deeply distressed. He continued going to the Cave of Hira. One day during this period, he saw Jibril above him and, frightened and terrified, returned to Khadijah (may Allah be pleased with her) and said: Cover me with a blanket. Khadijah (may Allah be pleased with her) covered him with a blanket. In this state, Surah al-Muddaththir was revealed. The same event has been narrated from Jabir ibn ‘Abdullah (may Allah be pleased with him), though he said that Surah al-Muzzammil was revealed.

One day during this period, Khadijah (may Allah be pleased with her) wanted to test the matter. Ibn Ishaq narrated: One day Khadijah (may Allah be pleased with her) said to the Messenger of Allah (peace and blessings of Allah be upon him): My cousin! When your companion Jibril (peace be upon him) comes to you, can you let me know? When Jibril came, the Messenger (peace and blessings of Allah be upon him) told Khadijah (may Allah be pleased with her): Jibril has arrived. Khadijah (may Allah be pleased with her) seated the Messenger of Allah (peace and blessings of Allah be upon him) on her right thigh and asked: Can you see him now? He replied: Yes, I can see him. Khadijah (may Allah be pleased with her) seated the Messenger of Allah (peace and blessings of Allah be upon him) on her left thigh and asked again: Can you see him now? He replied: Yes, I can see him. Then Khadijah (may Allah be pleased with her) removed her veil and uncovered her breast. She asked: Can you still see him? He replied: No, I cannot see him now. Khadijah (may Allah be pleased with her) then said: Good news! By Allah, he is certainly an angel, not Satan. For in this situation an angel would surely feel modest.

One day Khadijah (may Allah be pleased with her) was heading toward the highlands of Mecca, carrying food for the Messenger of Allah (peace and blessings of Allah be upon him) and searching for him. On the way, Jibril (peace be upon him) appeared in the form of an unknown man and asked about the Messenger of Allah (peace and blessings of Allah be upon him). Khadijah (may Allah be pleased with her) became frightened, fearing that the man might abduct her. Later, when Khadijah (may Allah be pleased with her) told the Messenger of Allah (peace and blessings of Allah be upon him) about this, he said: The man was Jibril (peace be upon him). He told me to convey his greetings to you and to give you the glad tidings of a house in Paradise made of pearls and jewels.

All the events mentioned earlier occurred immediately before Islam and during its early period. Many more such events are known, revealing Khadijah’s (may Allah be pleased with her) patience, wisdom, intense devotion and faith in her husband, and her standing beside him in every circumstance. When these events are examined, another point becomes clear: even before Jibril (peace be upon him) came to the Messenger of Allah (peace and blessings of Allah be upon him), she seems to have reached the firm conclusion that her husband would be an extraordinary man. He would be a prophet. Therefore, when the Messenger (peace and blessings of Allah be upon him) came to her and first declared that Jibril had come to him and that he had received revelation, not even for a moment did doubt or uncertainty arise in her mind. It was as though she had already been waiting for such news and was mentally prepared for it. These facts are established and proved by her various actions and conduct at that time.

After accepting Islam, Khadijah (may Allah be pleased with her) devoted all her wealth, property, and riches to the propagation of the religion. The Messenger of Allah (peace and blessings of Allah be upon him) gave up trade and commerce and devoted himself to the worship of Allah and the propagation and spread of Islam. All household income came to an end. Along with this, Khadijah’s (may Allah be pleased with her) anxiety increased. She faced every adversity with patience and steadfastness. Ibn Ishaq says:

It will be in Arabic.

Allah removed, through Khadijah (may Allah be pleased with her), the pain that the Messenger (peace and blessings of Allah be upon him) felt because of the rejection and disbelief of the polytheists. She consoled the Messenger, supported and encouraged him. She believed all his words without hesitation. Ibn Ishaq further says that she related all the rude conduct of the polytheists to the Messenger of Allah (peace and blessings of Allah be upon him):

It will be in Arabic.

“Khadijah (may Allah be pleased with her) was the truthful and upright minister of the Messenger of Allah (peace and blessings be upon him) concerning Islam. In every hardship and calamity, the Messenger would speak to her and complain to her.” In the seventh year of prophethood, in the month of Muharram, the Quraysh boycotted the Muslims. They took refuge in Shi‘b Abi Talib. Khadijah (may Allah be pleased with her) was also confined there with the Messenger of Allah (peace and blessings be upon him). For nearly three years, Banu Hashim endured severe want and famine. They had almost no means of survival except tree leaves. Khadijah (may Allah be pleased with her) endured this hardship with a cheerful face alongside her husband. In those difficult days, she would sometimes use her influence and various means to arrange some food. Her three nephews—Hakim ibn Hizam, Abu al-Bukhtari and Zum‘ah ibn al-Aswad—were all among the leaders of the Quraysh. Although they were unbelievers, they played a significant role in sending provisions in various ways to the Muslims who had been isolated.

One day, Hakim ibn Hizam was carrying some wheat on his slave’s head to his paternal aunt Khadijah (may Allah be pleased with her). At that time she was confined with the Messenger of Allah (peace and blessings be upon him) in Shi‘b Abi Talib. On the way, he met the villain Abu Jahl. Abu Jahl said angrily, “Are you taking food to Banu Hashim? By Allah, you will not be able to take this food there. If you do, I will humiliate and disgrace you in Makkah.” Just then, Abu al-Bukhtari ibn Hashim arrived. He said, “Why are you quarrelling?” Abu Jahl replied, “He is taking food to Banu Hashim.” Abu al-Bukhtari said, “This food belonged to his paternal aunt and was with Hakim. He is taking his aunt’s food to her, and you are obstructing him? Let him pass.” But Abu Jahl ignored him. Then the two of them got into a serious fight. In this way, Hakim would often send food.

Another day, ‘Abbas (may Allah be pleased with him) came out of the Shi‘b to collect some food. Abu Jahl plotted to harass him, but Allah protected him. When Khadijah (may Allah be pleased with her) learned of this, she sent word through someone to her uncle Zum‘ah ibn al-Aswad: “Abu Jahl is obstructing the purchase of food. Say something to him.” Zum‘ah did as Khadijah had instructed. After that, Abu Jahl refrained from such excesses.

Before the obligation of prayer was prescribed, Khadijah (may Allah be pleased with her) would secretly pray together with the Messenger of Allah (peace and blessings be upon him) inside the house. Ibn Ishaq says: One day, while the Messenger of Allah (peace and blessings be upon him) was in the highlands of Makkah, Jibril (peace be upon him) came and struck a place at one end of the valley, causing a spring to flow. First Jibril (peace be upon him) performed ablution with that water; then the Messenger (peace and blessings be upon him) performed ablution as he had done. Jibril (peace be upon him) prayed, and the Messenger (peace and blessings be upon him) prayed as he had done. Then the Messenger returned home, taught Khadijah (may Allah be pleased with her) ablution, and prayed with her, giving her practical instruction.

Ibn Ishaq also mentioned that one day ‘Ali (may Allah be pleased with him) saw the two of them—that is, the Prophet (peace and blessings be upon him) and Khadijah (may Allah be pleased with her)—praying. ‘Ali asked, “Muhammad, what is this?” The Messenger (peace and blessings be upon him) then presented the call to the new religion to ‘Ali (may Allah be pleased with him) and forbade him to tell anyone about it. This narration shows that, among the community of Muhammad (peace and blessings be upon him), Khadijah (may Allah be pleased with her) first attained the honour of praying with the Messenger of Allah (peace and blessings be upon him).

A man named ‘Afif al-Kindi had come to Makkah at that time to make some purchases. He was staying at the house of ‘Abbas (may Allah be pleased with him). One morning he noticed a young man approach the Ka‘bah and look toward the sky. Then he stood facing the qiblah. A boy came and stood beside him. Then a woman came and stood behind the two of them. They finished praying and left. ‘Afif al-Kindi witnessed the scene and said to ‘Abbas (may Allah be pleased with him), “Something very important is about to happen!” ‘Abbas replied, “‘Ali and that woman is Muhammad’s wife. My nephew believes that his religion is the religion of the Lord of the worlds, and whatever he does, he does at His command. As far as I know, these are the only three followers of this new religion in the world.”

There is some disagreement concerning the exact year of Khadijah’s (may Allah be pleased with her) death. It has been narrated that she died in Makkah three, four or five years before the Hijrah. Imam al-Nawawi says that the report of five years before is correct. She died three days after the death of Abu Talib.

Al-Baladhuri says: Banu Hashim left Shi‘b Abi Talib in the tenth year of prophethood. After they left, Abu Talib died that year, either at the beginning of Dhu al-Qa‘dah or in the middle of Shawwal. There is disagreement about the interval between the deaths of Abu Talib and Khadijah (may Allah be pleased with her): thirty-five, twenty-five, five, or three days. Khadijah died first. She was buried in Makkah’s cemetery of Hajun. The funeral prayer had not yet been instituted. Hakim ibn Hizam, Khadijah’s nephew, said: “We carried her out of the house and buried her in Hajun.” The Prophet (peace and blessings be upon him) descended into her grave. She died in Ramadan of the tenth year of prophethood, at the age of sixty-five. Ibn al-Tawzi also said this. It has been narrated from ‘A’ishah (may Allah be pleased with her) that Khadijah died before prayer was made obligatory. It has also been narrated that she died in Ramadan at the age of sixty-five and was buried in Hajun, situated in the highlands of Makkah. Qatadah and ‘Urwah said that she died three years before the Hijrah. Al-Waqidi said: “They were released from the valley of Banu Hashim three years before the Hijrah. Then Abu Talib died. Both died in the same year, but Khadijah died three days after Abu Talib.” Imam al-Dhahabi says that Khadijah was forty when she married the Messenger of Allah (peace and blessings be upon him) and lived with him for twenty-four years. On this reckoning, she lived for sixty-four years.

After the death of his highly respected uncle Abu Talib and his beloved wife Khadijah (may Allah be pleased with her), a new chapter began in the life of the Messenger of Allah (peace and blessings be upon him). It was the most difficult chapter. The Noble Messenger (peace and blessings be upon him) himself called the year of their deaths ‘Am al-Huzn—the Year of Grief and Sorrow. Following the deaths of these two people so dear to the Messenger of Allah (peace and blessings be upon him), the pagan Quraysh became utterly reckless. They treated him with extreme cruelty. At that time, despairing of the people of Makkah, he went to Ta’if. Had Khadijah (may Allah be pleased with her) been alive, he could at least have told her of his grief. Ibn Ishaq said: After Khadijah’s passing, one calamity after another continued to befall the Messenger of Allah (peace and blessings be upon him), because there was no longer anyone of the stature of Abu Talib and Khadijah (may Allah be pleased with her) to resist the pagan forces.

Ibn al-Athir says:

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“There is consensus among the Muslim community on this matter that Khadijah (may Allah be pleased with her) was the first of Allah’s creation to become Muslim.”

Al-Zuhri, Qatadah, Musa ibn ‘Uqbah, Ibn Ishaq, al-Waqidi and Sa‘id ibn Yahya said:

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“The first to believe in Allah and His Messenger (peace and blessings be upon him) were Khadijah, Abu Bakr and ‘Ali, may Allah be pleased with them.”

It has been narrated from Hudhayfah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

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“Khadijah (may Allah be pleased with her) was foremost among all the women of the world in believing in Allah and Muhammad.”

Sa‘id ibn al-Musayyib said:

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—“Khadijah (may Allah be pleased with her) was the first Muslim among women.”

Imam al-Nawawi says: Al-Zuhri and a large group of scholars have mentioned that Khadijah (may Allah be pleased with her) was the first to believe in Allah and the Messenger (peace and blessings be upon him). Imam Tha‘labi narrated that there is consensus on this. Khadijah (may Allah be pleased with her) was fifty years old when she accepted Islam. Her acceptance of Islam also affected the people of her paternal family. At the advent of Islam, fifteen prominent men of her paternal clan, Banu Asad ibn ‘Abd al-‘Uzza, were alive. Ten of them accepted Islam. The other five were killed as unbelievers at the Battle of Badr.

Khadijah (may Allah be pleased with her) was the mother of many children. By her first husband, Abu Halah, she had two sons, Halah and Hind. Both accepted Islam and attained the honour of becoming Companions of the Messenger of Allah (peace and blessings be upon him). Hind participated with the Messenger of Allah (peace and blessings be upon him) in the Battle of Badr—or, according to another view, Uhud. However, al-Baladhuri’s account indicates that she had only one son by her first husband, named Hind, who was named after his father. He was an eloquent and articulate man. He was martyred on ‘Ali’s side at the Battle of the Camel. By her second husband, ‘Atiq, she had a daughter named Hindah. She too accepted Islam and attained the honour of becoming a Companion. According to another account, she had three children by her first husband: two sons, Hind and Harith, and a daughter, Zaynab. A disbeliever martyred Harith near the Yemeni Corner of the Ka‘bah. The daughter was Zaynab. The daughter by her second husband was nicknamed Umm Muhammad. She married Sayfi ibn Umayyah and had a son named Muhammad. For this reason, she was called Umm Muhammad.

Ibn Ishaq says that, except Ibrahim, all the children of the Messenger of Allah (peace and blessings be upon him) were born to Khadijah. They were al-Qasim, al-Tayyib, Zaynab, Ruqayyah, Umm Kulthum and Fatimah (may Allah be pleased with them). Ibn Hisham says that the Messenger’s eldest son was al-Qasim, followed by al-Tayyib and al-Tahir. His eldest daughter was Ruqayyah, followed by Zaynab, Umm Kulthum and Fatimah (may Allah be pleased with them).

Ibn Ishaq further says that al-Qasim, al-Tayyib and al-Tahir died during the Age of Ignorance. All the daughters lived into the Islamic period. They accepted Islam and migrated to Madinah with the Messenger of Allah (peace and blessings be upon him).

The accounts of Ibn Ishaq and Ibn Hisham suggest that al-Tahir and al-Tayyib were two different sons. Yet these two names were titles of the Messenger’s son, ‘Abdullah. Al-Waqidi says that Khadijah (may Allah be pleased with her) bore two sons to the Messenger of Allah (peace and blessings be upon him): al-Qasim and ‘Abdullah. Since ‘Abdullah was born after the beginning of prophethood, he was called al-Tahir. They also had four daughters, making her the mother of six children in all. The first child was al-Qasim. He died in Makkah while still nursing, before the Messenger of Allah (peace and blessings be upon him) received prophethood. After him, the Messenger was given the kunyah Abu al-Qasim. Before his death, he had learned to walk step by step. According to al-Baladhuri, he was only two years old when he died.

Imam al-Suhayli narrated that after al-Qasim died, the Messenger (peace and blessings be upon him) went to Khadijah (may Allah be pleased with her). She wept and said, “O Messenger of Allah! My little piece of flesh has died. Had he lived until he had finished nursing, I would not have grieved so much.” The Messenger (peace and blessings be upon him) consoled her and said, “If you wish, I can make you hear his voice from the midst of Paradise.” Khadijah replied, “Allah and His Messenger know best.” This narration indicates that al-Qasim died not during the Age of Ignorance, but during the Islamic period.

The second child, Zaynab (may Allah be pleased with her), was the eldest daughter of the Messenger of Allah (peace and blessings be upon him). She married her maternal cousin, Abu al-‘As ibn al-Rabi‘. Abu al-‘As’s mother was Halah bint Khuwaylid.

The third child was ‘Abdullah. He was also called al-Tayyib and al-Tahir. Since he was born after the beginning of prophethood, he was given these names. He died in Makkah as a child. After his death, the unbelievers, especially ‘As ibn Wa’il, began mocking the Messenger of Allah (peace and blessings be upon him), calling him ‘Abtar,’ or cut off and without descendants. Then this verse of Surah al-Kawthar was revealed:

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—“Indeed, your enemy is the one cut off and without descendants.”

Some accounts, however, also mention the death of the first child in this connection. The fourth child was Ruqayyah (may Allah be pleased with her). She was first married to ‘Utbah ibn Abi Lahab. Because of his extreme hostility toward Islam, he divorced Ruqayyah. She then married ‘Uthman (may Allah be pleased with him). After the Hijrah, she died in Madinah during the lifetime of the Messenger of Allah (peace and blessings be upon him). The fifth child was Umm Kulthum (may Allah be pleased with her). She was first married to Mu‘attab—or, according to another view, ‘Utaybah ibn Abi Lahab. Because of his intense hatred of Islam, he too divorced Umm Kulthum. After her sister Ruqayyah died, she married ‘Uthman (may Allah be pleased with him), becoming his second wife. For this reason, ‘Uthman was given the title Dhu al-Nurayn, ‘Possessor of the Two Lights.’

The sixth child, Fatimah (may Allah be pleased with her), was the wife of the fourth Caliph, ‘Ali (may Allah be pleased with him), and the mother of Imam Hasan and Husayn (may Allah be pleased with them).

It should be noted that Ibrahim was the child born to the slave woman of the Messenger of Allah (peace and blessings be upon him), Mariyah al-Qibtiyyah (may Allah be pleased with her). The ruler of Egypt, al-Muqawqis, sent Mariyah to the Messenger of Allah (peace and blessings be upon him) as a gift. In short, except for Ibrahim, Khadijah al-Kubra (may Allah be pleased with her) was the mother of all the children of the Messenger of Allah (peace and blessings be upon him).

Khadijah (may Allah be pleased with her) cared for her children with great affection. She was financially comfortable and hired wet nurses to raise and breastfeed them. She made all arrangements before each child was born. She hired Salamah, the slave woman of Safiyyah, for payment to look after the children. Salamah breastfed and fed them.

A narration makes somewhat clear how deeply Khadijah (may Allah be pleased with her) loved all her children and how anxious she was for their welfare. One day she asked the Messenger of Allah (peace and blessings be upon him), “O Messenger of Allah! Where will be the position in the Hereafter of all the children born to me by you who died in infancy?” He replied, “In Paradise.” She asked again, “Where will the children born to me by my pagan husbands who died go?” He replied, “To Hell.” She asked, “Without having performed any deeds?” He replied, “Allah knows what deeds they might have performed had they lived.” This narration reveals her deep concern for her children. It is impossible to finish describing the virtues, greatness and honour of Khadijah (may Allah be pleased with her), the Mother of the Believers. We observe with amazement how, in those intensely dark days of Arabia, a woman believed in the prophethood of the Messenger of Allah (peace and blessings be upon him) with complete certainty. There was not the slightest doubt or hesitation in her heart. The first day of revelation, her going to Waraqah, and her firm declaration regarding the Messenger’s being a prophet—all of this deserves deep reflection.

Even before the Messenger of Allah (peace and blessings be upon him) received prophethood, Khadijah (may Allah be pleased with her) seemed firmly convinced that he would become a prophet. Thus, after Jibril (peace be upon him) came, not even for a moment did the slightest hesitation appear in her heart. This clearly demonstrates her profound foresight and keen powers of observation. Before and after the beginning of prophethood, she always respected the Messenger of Allah (peace and blessings be upon him) and believed every word he said without question. During twenty-five years of married life, not for a moment could any doubt take root in her heart. Even in that Age of Ignorance, she was pure and chaste. She never worshipped idols. One day the Noble Prophet (peace and blessings be upon him) said to her, “I will never worship Lat and ‘Uzza.” Khadijah replied, “Leave aside the matter of Lat and ‘Uzza. Do not even mention them.”

She was not only the first woman to believe in the prophethood of Muhammad (peace and blessings be upon him) and the first to offer prayer with him. The strength she gave to Islam during those extremely difficult days will remain unforgettable forever. At the dawn of Islam, she was truly the counsellor of the Messenger of Allah (peace and blessings be upon him). After marrying the Messenger of Allah (peace and blessings be upon him), she placed all her wealth in her husband’s hands. Zayd ibn Harithah (may Allah be pleased with him) was Khadijah’s beloved slave. She also gave him to her husband.

Ibn Hisham says: Khadijah’s nephew, Hakim ibn Hizam, bought many slaves from the markets of Syria. Zayd ibn Harithah was among them. Khadijah went to visit her nephew Hakim. He said, “Aunt, choose whichever of these slaves you like.” Khadijah chose Zayd and brought him home. The Messenger (peace and blessings be upon him) liked Zayd when he saw him. Understanding this, Khadijah gave him to the Messenger of Allah (peace and blessings be upon him) as a gift. The Messenger (peace and blessings be upon him) freed him from slavery and adopted him as a son.

Another narration states that Hakim bought Zayd (may Allah be pleased with him) for his paternal aunt Khadijah (may Allah be pleased with her) from the ‘Ukaz fair in Arabia. It has also been narrated that when the Messenger (peace and blessings be upon him) travelled to Syria with Maysarah carrying Khadijah’s merchandise, he bought Zayd for Khadijah during that journey. After their marriage, Khadijah gave Zayd to the Messenger of Allah (peace and blessings be upon him) as a gift.

Khadijah (may Allah be pleased with her) loved her husband, the Messenger of Allah (peace and blessings be upon him), deeply. She also respected his friends and relatives, kept in touch with them and stood by them in times of difficulty. Once, the Messenger’s foster mother, Halimah, came to visit. Khadijah served her and cared for her with the honour and respect due to one’s own mother-in-law. Halimah told the Messenger of Allah (peace and blessings be upon him) that drought and lack of rain in their region had caused the animals and birds to die and hardship had arisen. The Messenger discussed their problem with Khadijah (may Allah be pleased with her). Khadijah gave Halimah forty goats and camels to distribute among her family.

Thuwaybah, the slave woman of Abu Lahab, was another foster mother of the Noble Messenger (peace and blessings be upon him). She would sometimes visit the Messenger of Allah (peace and blessings be upon him). He showed her respect and treated her well. Khadijah (may Allah be pleased with her) also treated her with great honour and kindness. She offered to buy Thuwaybah from Abu Lahab in order to free her from slavery, but he refused to sell her.

Although she was a wealthy woman of Makkah, she personally served her husband. She herself fulfilled all the household responsibilities, including raising the children. She personally supervised her husband’s meals, rest and other needs. A hadith of Abu Hurayrah (may Allah be pleased with him) states that he said:

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—One day Jibril (peace be upon him) came to the Prophet (peace and blessings be upon him) and said, “O Messenger of Allah! Here is Khadijah, coming with a vessel containing food, curry or drink for you. Convey to her greetings from her Lord and from me, and give her the glad tidings of a house in Paradise made of pearls.”

This hadith shows that the Messenger of Allah (peace and blessings be upon him) personally carried out all the responsibilities of his household instead of leaving them to others.

The Noble Messenger of Allah (peace and blessings be upon him) loved Khadijah (may Allah be pleased with her) deeply. Even after her death, he never forgot her memory and contributions for a moment throughout his life. This is proven and established by many of the Messenger’s actions and comments.

‘A’ishah (may Allah be pleased with her) said:

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—I never saw Khadijah (may Allah be pleased with her). Yet I was never as jealous of any other wife of the Messenger of Allah (peace and blessings be upon him) as I was of her, because the Messenger mentioned her very frequently. Whenever he slaughtered a goat, he would cut off some of it and send it to Khadijah’s friends. If I said, “It is as though there were no woman in the world except Khadijah,” he would say, “Khadijah was such-and-such. I had children by her.”

‘A’ishah (may Allah be pleased with her) also said: Once the Messenger of Allah (peace and blessings be upon him) mentioned Khadijah. I made a somewhat disparaging remark, saying, “She was merely an old woman. Besides, such-and-such. Allah has given you better women than her.” The Messenger (peace and blessings be upon him) said, “Allah has not given me any woman better than her. When people rejected me, she believed in me. When people deprived me, she shared her wealth with me. Allah granted me children through her and deprived me of children through others.” I said, “I will never again reproach you concerning her.”

Another narration states that ‘A’ishah (may Allah be pleased with her) said: After Khadijah’s death, whenever a goat was slaughtered in the house of the Messenger of Allah (peace and blessings be upon him), he would say, “Send some meat to Khadijah’s friends’ homes.” One day, while mentioning Khadijah, he said, “I love Khadijah’s friends.” ‘A’ishah (may Allah be pleased with her) also said: Whenever Khadijah was mentioned, the Messenger of Allah (peace and blessings be upon him) could not refrain from praising her. He would not leave the house each day without mentioning something about Khadijah. One day, after hearing Khadijah mentioned by the Messenger of Allah (peace and blessings be upon him), ‘A’ishah regretted it and said to herself, “O Allah, if You remove the Messenger’s anger, I will never again say anything bad about her.” Understanding ‘A’ishah’s state of mind, the Messenger (peace and blessings be upon him) said, “How could you say such a thing? When people rejected me, she gave me shelter.” On another occasion, the Messenger (peace and blessings be upon him) said to ‘A’ishah (may Allah be pleased with her), “Allah has created love for her in my heart.”

Abu al-‘As ibn al-Rabi‘ was an honest, trustworthy and wealthy young merchant of Makkah. He was the son of Halah bint Khuwaylid, Khadijah’s (ra) sister. His maternal aunt Khadijah (ra) regarded him as her own son. She wished to marry her daughter Zaynab (ra) to Abu al-‘As. The Messenger (sallallahu ‘alayhi wa sallam) did not object. The marriage took place. At the time of the marriage, among the various ornaments that Khadijah (ra) gave her daughter Zaynab (ra) was a gold necklace.

The Messenger of Allah (sallallahu ‘alayhi wa sallam) received prophethood. Khadijah’s (ra) daughters became Muslims, but Abu al-‘As remained a non-Muslim. Khadijah (ra) passed away. The Messenger (sallallahu ‘alayhi wa sallam) migrated to Madinah, while his daughter Zaynab (ra) remained in Makkah with her husband. Abu al-‘As went with the Quraysh from Makkah to Badr to fight against the Muslims. What a cruel turn of fate! He was captured and brought to Madinah, to his father-in-law, the Messenger of Allah (sallallahu ‘alayhi wa sallam). It was decided that the prisoners of war would be released in exchange for ransom. The prisoners’ relatives sent ransom money from Makkah. Among the property that Zaynab (ra) sent as her husband’s ransom was a gold necklace. It was, in fact, the wedding necklace given by her mother Khadijah (ra). When the Messenger of Allah (sallallahu ‘alayhi wa sallam) saw the necklace, his heart became heavy with sorrow. The memory of Khadijah (ra) rose before his mind. He said to the Companions: If you can, release Zaynab’s prisoner and return the money as well. The Companions agreed. They released Abu al-‘As without taking any ransom.

‘A’ishah (ra) said:

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One day, Halah bint Khuwaylid, Khadijah’s (ra) sister, asked permission to meet the Messenger of Allah (sallallahu ‘alayhi wa sallam). Since the two sisters’ voices and manner of seeking permission were alike, the Messenger (sallallahu ‘alayhi wa sallam) was startled, remembering Khadijah’s (ra) request for permission. Then, having composed himself, he exclaimed: O Allah! It is Halah, I see. ‘A’ishah (ra) said: I became jealous of my co-wife. I said: Why do you remember an old, red-cheeked woman of the old women of Quraysh, who passed away long ago? Allah has given you a wife better than her.

It has been narrated from Muhammad ibn Salamah. After Khadijah (ra) passed away, the Noble Messenger (sallallahu ‘alayhi wa sallam) became so grief-stricken that his life was endangered. Eventually, he married ‘A’ishah (ra).

Many sayings and comments of the Messenger of Allah (sallallahu ‘alayhi wa sallam) concerning the excellence and status of Khadijah (ra) are found in the books of Hadith and Sirah. We presented some of them in our earlier discussion. Here we present several more sayings.

It has been narrated from Anas (ra) that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said:

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Among the women of the world, four are sufficient for you.

It has also been narrated from Anas (ra) that the Messenger (sallallahu ‘alayhi wa sallam) said:

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The best of the women of the world are Maryam, Asiyah, Khadijah bint Khuwaylid and Fatimah (ra).

‘Ali (ra) said: I heard the Messenger of Allah (sallallahu ‘alayhi wa sallam) say:

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Khadijah bint Khuwaylid was the best woman of her time. Maryam bint ‘Imran was the best woman of her time.

It has been narrated from ‘Abdullah ibn ‘Abbas (ra) that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said:

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After Maryam bint ‘Imran, Fatimah, Khadijah and Asiyah, the wife of Pharaoh, are the leaders of the women who inhabit Paradise.

Another Hadith narrated from ‘Abdullah ibn ‘Abbas (ra) states: Among the women entitled to Paradise, Khadijah, Fatimah, Maryam and Asiyah are the best. Imam al-Nasa’i narrated this Hadith.

‘A’ishah (ra) said: I heard the Messenger of Allah (sallallahu ‘alayhi wa sallam) say many times:

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Khadijah (ra) was the best woman in the world.

While describing the position and status of Khadijah (ra), Imam al-Dhahabi said: Her virtues are numerous. She was the leader of all the women of the world in her time. She was one of those women who attained perfection in virtue, intelligence and wisdom. She was an intelligent, highly respected, devout and chaste gentlewoman. She was destined for Paradise. The Messenger (sallallahu ‘alayhi wa sallam) praised her highly and gave her precedence and superiority over his other wives. He showed her extraordinary respect. He did not marry another woman before her or during her lifetime. She was the mother of several of the children of the Messenger of Allah (sallallahu ‘alayhi wa sallam), and his finest life companion. After losing her, the Messenger (sallallahu ‘alayhi wa sallam) became overcome with pain. She spent her wealth for the Messenger of Allah (sallallahu ‘alayhi wa sallam), while the Messenger of Allah (sallallahu ‘alayhi wa sallam) managed her business. Through His Prophet, Allah the Exalted gave her the glad tidings of a house in Paradise made of jewels and pearls.

It has been narrated through many chains that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said: O Khadijah, Jibril has conveyed peace to you. Some narrations state that Jibril said: O Muhammad, convey peace to Khadijah from your Lord and from me. Khadijah replied:

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In one narration from Anas (ra), Khadijah’s (ra) reply is given as follows:

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Khadijah (ra) accepted the Prophet Muhammad (sallallahu ‘alayhi wa sallam) as her husband, stood unwaveringly by his side, and placed everything she possessed in his hands, thereby bringing immense benefit to humankind. We cannot finish describing her virtues. Like Allah the Exalted and Jibril (as), we too offer countless salutations to her and conclude our words.

Sawdah bint Zam‘ah (ra)

Sawdah (ra) was the fortunate woman whom the Noble Messenger (sallallahu ‘alayhi wa sallam) married after the death of the Mother of the Believers, Khadijah (ra). He lived in marriage with her alone for nearly three years, or a little longer. Then he brought the Mother of the Believers, ‘A’ishah (ra), into his household.

Sawdah (ra) belonged to the Banu ‘Amir ibn Lu’ayy, a branch of the famous Quraysh tribe of Makkah. Her father, Zam‘ah ibn Qays, was from Quraysh, while her mother, Shamus bint Qays, belonged to Madinah’s famous Najjar tribe. Salma, the mother of the Messenger of Allah’s (sallallahu ‘alayhi wa sallam) grandfather ‘Abdul-Muttalib, was also a daughter of this Najjar family. Sawdah’s maternal grandfather, Qays ibn ‘Amr, and Salma bint ‘Amr were siblings. Sawdah’s kunya was Umm al-Aswad.

During the Age of Ignorance, Sawdah’s first marriage was to Sakran ibn ‘Amr. Sakran was Sawdah’s paternal cousin. The four renowned Companions Suhayl ibn ‘Amr, Sahl ibn ‘Amr, Salit ibn ‘Amr and Hatib ibn ‘Amr were Sakran’s brothers. During the early period of the Noble Messenger’s (sallallahu ‘alayhi wa sallam) prophethood, Sawdah and her husband Sakran accepted Islam. Both were among the fortunate men and women who accepted Islam in the earliest period. They accepted Islam at the same time. When the first group of helpless Muslims from Makkah migrated to Abyssinia to escape Quraysh persecution, this Muslim family remained attached to the soil of Makkah. But when the persecution began to exceed all bounds, a second group of Muslims from Makkah prepared to migrate to Abyssinia. Sawdah migrated to Abyssinia with her husband in this group. After staying there for several years, they returned to Makkah. Shortly before the Messenger of Allah (sallallahu ‘alayhi wa sallam) migrated to Madinah, Sakran died in Makkah as a Muslim. The Messenger (sallallahu ‘alayhi wa sallam) buried him in Makkah.

It has also been narrated that she migrated to Abyssinia with her husband with both the first and the second groups. A group of experts in Sirah, including Abu ‘Ubaydah and Ma‘mar, said that Sakran returned from Abyssinia to Makkah. He then either apostatized or embraced Christianity, returned to Abyssinia, and died there. Al-Baladhuri said that the first narration is correct.

Approximately three years before the Messenger of Allah’s (sallallahu ‘alayhi wa sallam) migration to Madinah, after the death of the Mother of the Believers Khadijah (ra), he married Sawdah (ra).

Khadijah (ra) was the first and beloved wife of the Noble Messenger (sallallahu ‘alayhi wa sallam). Amid the unrest of loneliness, the horrors of dangers and calamities, and the brutal savagery of oppressors and persecutors, she was her beloved husband’s devoted companion. At every critical moment, she consoled him, expressed sympathy, and helped him overcome every obstacle by remaining at his side. When such an intimate wife and friend passed away, the Messenger (sallallahu ‘alayhi wa sallam) became deeply distressed and grief-stricken. He was so afflicted by the pain of separation that his life itself became precarious. Moreover, Khadijah was the mother of the Messenger of Allah’s (sallallahu ‘alayhi wa sallam) children and the mistress of his household. In her absence, caring for the motherless children and managing the home became difficult. In addition, the harassment and disturbances caused by the idolaters increased. The condition of the Messenger of Allah (sallallahu ‘alayhi wa sallam) deeply concerned his Companions.

‘Uthman ibn Maz‘un (d. 2 AH) was a great Companion. One day his wife, Khawlah bint Hakim, went to the Messenger of Allah (sallallahu ‘alayhi wa sallam). In the course of conversation, she said: O Messenger of Allah! You should marry again. He asked: Who is the prospective bride? Khawlah said: There are both a widow and a virgin. You may discuss whichever one you prefer. He asked again: Who is the prospective bride? Khawlah said: The widow is Sawdah bint Zam‘ah, and the virgin is ‘A’ishah, the daughter of Abu Bakr. The Messenger of Allah (sallallahu ‘alayhi wa sallam) said: Women are more qualified to take the initiative in this matter. In this way, he gave his consent.

After receiving the Messenger of Allah’s (sallallahu ‘alayhi wa sallam) consent, Khawlah went to Sawdah’s home. Sawdah’s father was then at the end of his life. He had completely withdrawn from all worldly activities. Khawlah approached him and greeted him according to the custom of the Age of Ignorance, saying, ‘An‘im sabahan! (Good morning!)

The old man asked: Who are you? Khawlah replied: I am Khawlah bint Hakim. The old man welcomed Khawlah and seated her near him. Khawlah conveyed the message in these words: Muhammad ibn ‘Abdullah ibn ‘Abdul-Muttalib has proposed marriage to Sawdah. The old man said: What an exalted match! What does your friend Sawdah say? Khawlah replied: She agrees. The old man asked for Sawdah to be called. When Sawdah came, he said: My daughter! This woman, Khawlah, says that Muhammad ibn ‘Abdullah has sent her to propose marriage to you. He is a noble suitor. I wish to marry you to him; are you willing? Sawdah replied: Yes, I am willing. The old man then said to Khawlah: Go and bring Muhammad. The Messenger (sallallahu ‘alayhi wa sallam) appeared dressed as a bridegroom, and Sawdah’s father placed Sawdah in his hands.

Some narrations indicate that, before the marriage, the Messenger (sallallahu ‘alayhi wa sallam) himself spoke directly with Sawdah. It is possible that Khawlah arranged this conversation. Imam Ahmad compiled a narration from ‘Abdullah ibn ‘Abbas (ra). He said: The Messenger (sallallahu ‘alayhi wa sallam) sent a proposal of marriage to a woman of his tribe named Sawdah. She was the very embodiment of calamity: her husband had died, leaving five or six children. The Messenger (sallallahu ‘alayhi wa sallam) said to her: What prevents you from accepting my proposal? Sawdah said: By Allah, O Prophet of Allah! You are the dearest person to me in all creation. I have no obstacle to accepting your proposal, but I fear that these children of mine will trouble you constantly, morning and evening, and prevent me from serving you. The Messenger (sallallahu ‘alayhi wa sallam) asked: Is there any other obstacle? Sawdah replied: No, there is no other obstacle. The Messenger (sallallahu ‘alayhi wa sallam) said: May Allah have mercy on you. The best women are those who ride behind on the backs of camels. The righteous women of Quraysh are those who are affectionate toward their young children and attentive to their husbands.

It has been narrated from Bukayr ibn al-Ashajj that Sakran returned to Makkah with Sawdah and died there. After she completed her ‘iddah, the Messenger (sallallahu ‘alayhi wa sallam) proposed to her. Sawdah said: Entrust the completion of the marriage to someone from your tribe. Thereafter, Sawdah appointed Hatib ibn ‘Amr al-‘Amiri. He married Sawdah to the Messenger of Allah (sallallahu ‘alayhi wa sallam). This Hatib (ra) was a Muhajir and a participant in Badr.

There are two views regarding who acted as Sawdah’s wali in her marriage to the Messenger of Allah (sallallahu ‘alayhi wa sallam). 1. Sawdah’s father himself acted as wali and married his daughter. 2. It was Salit ibn ‘Amr, or, according to another view, Hatib—alternatively Abu Hatib ibn ‘Amr al-‘Amiri. Some have said that Sawdah’s father had become weak under the burden of old age. For this reason, he appointed Hatib or Salit as wali. Ibn Ishaq said: Neither Salit nor Abu Hatib was in Makkah at the time of this marriage; they were in Abyssinia. Thus, there is no question of their having been wali. The Messenger (sallallahu ‘alayhi wa sallam) gave Sawdah a mahr of four hundred dirhams.

Al-Waqidi said: Sawdah’s marriage to the Messenger of Allah (sallallahu ‘alayhi wa sallam) took place in Ramadan of the tenth year of prophethood. Since Sawdah’s and ‘A’ishah’s marriages took place around the same time, historians differed over which marriage occurred first. A review of the available narrations yields two views. First, Khawlah proposed ‘A’ishah and Sawdah at the same time. The Messenger (sallallahu ‘alayhi wa sallam) approved both proposals and permitted Khawlah to speak with the families of the prospective brides. Khawlah first spoke with ‘A’ishah’s family and arranged the marriage. Then Sawdah’s marriage was arranged. Imam Ahmad narrated a Hadith from ‘A’ishah (ra). She said: Sawdah was the first woman whom the Messenger (sallallahu ‘alayhi wa sallam) married after me. This is also the view of ‘Abdullah ibn Muhammad ibn ‘Aqil.

On the other hand, according to the narration of Bukayr ibn al-Ashajj, the Messenger (sallallahu ‘alayhi wa sallam) married Sawdah after Khadijah (ra). Ibn Hibban also said this. ‘Abdullah ibn Muslim said: After Khadijah’s (ra) death and before marrying ‘A’ishah, the Messenger (sallallahu ‘alayhi wa sallam) married Sawdah in Ramadan of the tenth year of prophethood. He established a household with her in Makkah and migrated with her to Madinah.

Abu Salamah ibn ‘Abd al-Rahman and Yahya ibn ‘Abd al-Rahman both narrated: After receiving the Messenger of Allah’s (sallallahu ‘alayhi wa sallam) permission, Khawlah took proposals in turn to Sawdah and ‘A’ishah and arranged their marriages. The Messenger (sallallahu ‘alayhi wa sallam) established a household with Sawdah in Makkah. ‘A’ishah was then only six years old. He brought her into his household after the migration to Madinah. Ibn Ishaq, Qatadah, Abu ‘Ubaydah, Ibn Qutaybah and many others said that the Messenger (sallallahu ‘alayhi wa sallam) married Sawdah after Khadijah and before ‘A’ishah.

Ibn Ishaq listed the wives of the Messenger of Allah (sallallahu ‘alayhi wa sallam) in the following order: 1. Khadijah, 2. Sawdah, 3. ‘A’ishah, 4. Hafsah, 5. Zaynab bint Khuzaymah, 6. Umm Habibah, 7. Umm Salamah, 8. Zaynab bint Jahsh, 9. Juwayriyyah, 10. Safiyyah, 11. Maymunah (ra).

Sawdah’s brother, ‘Abdullah ibn Zam‘ah, was still a non-Muslim at the time of this marriage. He was not at home when the marriage took place. When he learned of it afterward, he burst into an angry rage. In grief and resentment, he began beating his head. Later, he became an exemplary Muslim. Until his death, he always expressed regret for that conduct. There is also some disagreement among Sirah experts regarding the date of Sawdah’s marriage. Various books, including al-Tabaqat, mention the tenth year of prophethood, while al-Zurqani (3/460) wrote that it was the eighth year. This difference is essentially due to disagreement concerning the time of Khadijah’s (ra) death.

Some narrations state that Sawdah (ra) saw two dreams during the lifetime of her first husband, and the interpretation he gave when she related them came true. Ibn Sa‘d wrote through the chain of Hisham ibn Muhammad that, during the lifetime of her first husband Sakran, Sawdah once dreamed that the Messenger (sallallahu ‘alayhi wa sallam) approached her and placed one of his feet on her shoulder. When Sawdah told her husband about the dream, he said: By Allah, if you have seen this dream, I will die and you will marry the Messenger of Allah (sallallahu ‘alayhi wa sallam).

On another occasion, she dreamed that she was reclining against a pillow when suddenly the ceiling broke apart and fell upon her from the sky. On hearing the dream, her husband said: I am going to die very soon, and after my death you will marry again. That very day he fell ill and died a few days later.

Professor Ahmad ‘Atiyyah, while explaining the reason for the Messenger of Allah’s (sallallahu ‘alayhi wa sallam) marriage to Sawdah in his book Al-Qamus al-Islami (3/557), stated without citing any source: Sawdah was an elderly widow. She was heavyset and moved with difficulty. The Messenger (sallallahu ‘alayhi wa sallam) extended his helping hand to her in order to assist her in her old age and lessen somewhat the hardships she had endured in life.

The Noble Messenger (sallallahu ‘alayhi wa sallam) migrated from Makkah to Madinah in the thirteenth year of prophethood. After reaching Madinah and settling somewhat, he sent Zayd ibn Harithah back to Makkah to bring Sawdah and the others. ‘A’ishah (ra) said: After reaching Madinah, the Messenger (sallallahu ‘alayhi wa sallam) sent Zayd ibn Harithah and Abu Rafi‘ to Makkah with two camels and five hundred dirhams. Then we all set out for Madinah. Zayd and Abu Rafi‘ returned to Madinah with Fatimah, Umm Kulthum, Sawdah, Umm Ayman and Usamah. During the Farewell Hajj of the tenth year after the Hijrah, Sawdah (ra) accompanied the Messenger of Allah (sallallahu ‘alayhi wa sallam) on his journey. The Messenger (sallallahu ‘alayhi wa sallam) permitted her to proceed to Mina before the others departed from Muzdalifah. ‘A’ishah (ra) said: On the night at Muzdalifah, Sawdah asked the Messenger of Allah (sallallahu ‘alayhi wa sallam) for permission to leave for Mina before the crowds. Sawdah was a heavy woman and could not move quickly. The Messenger (sallallahu ‘alayhi wa sallam) granted her permission.

One day all the wives of the Messenger of Allah (sallallahu ‘alayhi wa sallam) were sitting beside him. Someone asked: O Messenger of Allah! Who among us will die first? He replied: The one with the longest hand. Those present understood this statement literally. They measured their hands and found that Sawdah’s hand was the longest. They thought that Sawdah would die first. But when Zaynab bint Khuzaymah (ra) died before all of them, it became clear that a long hand meant generosity. Giving charity was her favorite deed. She was the first among the Mothers of the Believers to die. Sawdah was still alive.

There is considerable disagreement among Sirah experts concerning the date of Sawdah’s (ra) death. Al-Waqidi said: In our view, the correct position is that she died in Shawwal of 54 AH. Ibn al-Imad al-Hanbali considered the view that she died in 55 AH, during the caliphate of Mu‘awiyah (ra), to be the most accurate. Ibn Hajar said that al-Bukhari narrated in his Tarikh, with an authentic chain, that she died toward the end of ‘Umar’s (ra) caliphate. Imam al-Dhahabi strongly affirmed that she died toward the end of the caliphate of ‘Umar. ‘Umar (ra) was martyred toward the end of Dhu al-Hijjah in 23 AH. Therefore, Sawdah’s death must have occurred before that. Al-Baladhuri said that she died in 23 AH, and Caliph ‘Umar (ra) led her funeral prayer. Ibn Hibban said that she died in 65 AH. It has also been narrated that she died at about the age of eighty during the caliphate of ‘Uthman (ra). Most authors of Sirah did not discuss Sawdah’s children. It is known, however, that she had no children from her married life with the Noble Messenger. A son from her first husband Sakran, named ‘Abd al-Rahman, was martyred in the Battle of Jalula in Persia.

Among the wives of the Messenger of Allah (sallallahu ‘alayhi wa sallam), no one was taller than Sawdah. ‘A’ishah (ra) said that anyone who saw her once could not fail to notice her. Al-Zurqani narrated that her build was tall. Allamah Shibli Nu‘mani said that she was heavyset. Imam al-Dhahabi also said this. For this reason, during the Farewell Hajj she received permission from the Messenger of Allah (sallallahu ‘alayhi wa sallam) to leave Muzdalifah for Mina before the crowds.

Only five Hadiths have been narrated from Sawdah (ra). Imam al-Bukhari narrated only one of them. Among the Companions, ‘Abdullah ibn ‘Abbas, Ibn al-Zubayr and Yahya ibn ‘Abdullah al-Ansari heard and narrated Hadiths from her.

About three years before the Hijrah, Sawdah (RA) came to the household of the Messenger of Allah (peace and blessings be upon him). From Ramadan of the tenth year of Prophethood until Rabi al-Awwal of the thirteenth year after the Hijrah, she had the good fortune of enjoying the company and companionship of the Messenger of Allah (peace and blessings be upon him) as his wife for nearly thirteen years. The marriages of Sawdah and Aishah to the Messenger of Allah (peace and blessings be upon him) took place only a short time apart. After her marriage, Aishah (RA) remained in her father’s house for nearly three years. During this period, Sawdah was essentially the sole housewife. She performed all the household responsibilities of the Messenger of Allah (peace and blessings be upon him) with great efficiency. She also took upon herself the responsibility of raising and caring for Fatimah, who had lost her mother, and his other daughters. It is likely that she also cared for Ali, a member of the Prophet’s household, until that time. In short, during a difficult and critical phase of the life of the Messenger of Allah (peace and blessings be upon him), Sawdah (RA), as his life companion, fulfilled demanding responsibilities and duties and tried to fill the void left by Khadijah (RA).

When Aishah (RA) came to her husband’s household in the first year after the Hijrah, Sawdah was still there as her co-wife. In such circumstances, one might imagine that they would compete with each other for a share. But their condition was entirely contrary to this natural assumption. Everything in their married life was characterized by mutual affection, harmony, and unity. In most matters of domestic life, Sawdah was Aishah’s friend. Aishah (RA) said: “I have never seen a woman whom I wished I could have possessed her soul.”

In her obedience to and following of the Messenger of Allah (peace and blessings be upon him), she possessed a distinction over all the Mothers of the Believers. During the Farewell Hajj, the Messenger (peace and blessings be upon him) told the Mothers of the Believers, “After me, you will remain in your homes.” Sawdah (RA) adhered so strictly to this instruction that she never again left her home even to perform Hajj. Abu Hurayrah (RA) said that after the death of the Messenger of Allah (peace and blessings be upon him), his other wives performed Hajj, but Sawdah and Zaynab bint Jahsh strictly followed the Messenger of Allah’s (peace and blessings be upon him) command and did not leave their homes. Sawdah (RA) would say, “I have performed both Hajj and Umrah. Now I shall remain at home in accordance with Allah’s command.”

One unparalleled aspect of the character and disposition of the noble Messenger of Allah (peace and blessings be upon him) was generosity. Among the Companions, the more opportunity a person had to remain close to him, the more deeply this special quality left its mark on that person. His wives had the greatest opportunity to acquire it from his company and companionship. Therefore, although this special quality of the Messenger of Allah (peace and blessings be upon him) was generally found in all of them, apart from Aishah (RA), it was seen most prominently in Sawdah. Ibn Sirin narrated that once Caliph Umar (RA) sent a purse to Sawdah (RA). She asked the bearer what was in it. He replied, “Dirhams.” She said, “Dirhams sent in a purse like dates?” And immediately distributed the dirhams among the people.

Selflessness, or giving preference to others over oneself, was another shining aspect of her character. She and Aishah (RA) began married life with the Messenger of Allah (peace and blessings be upon him) around the same time, but she was older than Aishah (RA). Consequently, old age came upon her and her attraction toward men diminished. Therefore, seeking to please her husband, the Messenger of Allah (peace and blessings be upon him), she gave her allotted night to her co-wife Aishah (RA). Concerning this, Aishah (RA) once said to Urwah: “My nephew! The Messenger (peace and blessings be upon him) did not favor any of his wives over another regarding the nights he spent with them. There were many days when he visited all of us but did not touch any wife; finally, he spent the night with the wife whose night it was. When Sawdah bint Zam‘ah grew old and feared that the Messenger (peace and blessings be upon him) might separate from her, she said, ‘O Messenger of Allah! I give my allotted night to Aishah (RA).’ The Messenger of Allah (peace and blessings be upon him) accepted her request.”

One matter should be clarified here. The fact that Sawdah (RA) gave Aishah (RA) the time she had with her husband appears in the books of Hadith and Sirah. Alongside this, however, some reports are found in the books of Sirah indicating that when Sawdah (RA) grew old, the Messenger (peace and blessings be upon him) divorced her once, and then withdrew the divorce at her humble request. But the narrations are extremely weak and therefore insignificant according to the hadith scholars. The correct view is that the Messenger (peace and blessings be upon him) did not divorce any of his wives. How could one imagine that the Messenger of Allah (peace and blessings be upon him) would cast away in old age a woman whom he had taken as his wife at a particular period of his life and who had so capably fulfilled Khadijah’s (RA) responsibilities? Therefore, the hadith scholars did not believe these reports. They do not appear in any reliable hadith collection. But even if they do not appear there, what of it? Many modern historians have made indecent remarks about Sawdah (RA). Some have said that she could not be the ideal housewife of the Messenger of Allah (peace and blessings be upon him).

A review of the various discussions on this subject makes one fact clear: old age had come upon Sawdah, and she had become unable to please her husband. At the same time, the Messenger of Allah (peace and blessings be upon him) had several wives, and he was the very embodiment of justice and fairness. He gave all his wives equal status and divided equally among them the time he spent with them. Thus, Sawdah and several other wives received equal shares of the time during which the Messenger of Allah (peace and blessings be upon him) sought comfort and tranquility. But in reality, because of their age, they were unable to provide the Messenger with tranquility. By voluntarily relinquishing her right in favor of her co-wife Aishah (RA), she relieved the Messenger (peace and blessings be upon him) of this obligation. This is confirmed by a report from Aishah (RA). She said: “Sawdah grew old. She understood what my position with the Messenger of Allah (peace and blessings be upon him) was and that he wished to be closer to me. She became afraid that the Messenger (peace and blessings be upon him) might separate from her. So she said, ‘O Messenger of Allah! I give my day to Aishah. You are free of responsibility in this matter.’ The Messenger (peace and blessings be upon him) accepted her offer. Sawdah was somewhat rough in nature. Aishah (RA) held her in boundless respect. Nevertheless, she said that Sawdah became angry very quickly. Even before the command concerning the veil was revealed, Umar (RA) would often urge the Messenger of Allah (peace and blessings be upon him) to issue an instruction on this matter. Since no revelation had come from Allah concerning it, he remained silent. At that time, there were no latrines inside the houses of Makkah; people did not consider them proper. Women would also go outside the houses into open fields at night to relieve themselves. Sawdah was large-bodied and tall, and could be recognized even in a crowd. One night, as she was going out, Umar saw her on the way and called out, ‘I have recognized you!’ Sawdah was both embarrassed and angered by Umar’s conduct. She returned and complained about him to the Messenger of Allah (peace and blessings be upon him). Following this incident, the verse concerning the hijab was revealed.

There is considerable disagreement concerning the reason for the revelation of the verses of hijab. One account was mentioned above. A second account states that Umar (RA) said to the Messenger (peace and blessings be upon him), “All kinds of people, good and bad, come to you. It would be better if you instructed them to observe the veil.” Ibn Jarir narrated in his Tafsir from Mujahid that the Messenger (peace and blessings be upon him) was eating with the Companions, and a man’s hand touched the hand of a woman who was also taking part in the meal. The matter displeased the Messenger of Allah (peace and blessings be upon him) greatly. After this incident, the verses of hijab were revealed. It is generally well known, however, that the verses of hijab were revealed on the occasion of the meal at Zaynab’s (RA) wedding feast. Ibn Hajar reconciled these reports as follows: there were several reasons for the revelation of the verses of hijab, and the incident involving Zaynab was the last of them. That was the occasion of revelation, because the incident is alluded to in the verse itself.

Although Sawdah (RA) was rough in temperament, she also possessed simplicity. Some of her remarks made the Messenger (peace and blessings be upon him) laugh. One day she said to the Messenger, “Last night I prayed with you. You remained in prostration for so long that I thought my nose had begun to bleed. Therefore, I held my nose shut for a long time.” The Messenger (peace and blessings be upon him) smiled gently at her words.

Once, she was traveling with Aishah and Hafsah (RA). They jokingly said, “Have you heard something?” She asked, “About what?” They said, “The Dajjal has emerged.” Hearing this, she became extremely frightened. Some people nearby were warming themselves by a fire in a tent, and she suddenly entered the tent. Hafsah and Aishah (RA), laughing at what she had done, went to the Messenger of Allah (peace and blessings be upon him) and told him about their joke. The Messenger (peace and blessings be upon him) came and stood at the tent door, saying, “The Dajjal has not yet emerged.” Sawdah then came out. Spider webs had caught on her body, and she cleaned them off after coming outside. Many consider the chain of this report weak and the report doubtful.

There are many other examples of the simplicity of Sawdah (RA). Behind the Messenger of Allah’s (peace and blessings be upon him) abstaining from honey for himself was a pleasant incident from his married life. Many believe that Sawdah was innocently involved in that incident as well. In brief, the incident was as follows:

The Messenger (peace and blessings be upon him) liked sweets. When he visited the home of his wife Zaynab bint Jahsh—or, according to another opinion, Hafsah—he would drink honey sherbet. This caused Aishah to feel somewhat jealous. She wanted the Messenger (peace and blessings be upon him) not to drink honey there anymore. So she devised a plan with Sawdah. They would each say to the Messenger (peace and blessings be upon him) when he came to them after drinking honey, “The smell of mughaffir is coming from your blessed mouth.” Perhaps this would cause the Messenger (peace and blessings be upon him) to stop drinking honey, since he disliked any kind of foul odor. When the Messenger of Allah (peace and blessings be upon him) went to them after drinking honey, they all said the same thing according to their prior agreement. The result was immediate. The Messenger (peace and blessings be upon him) declared honey unlawful for himself. Then verses 1–3 of Surah al-Tahrim were revealed.

Sawdah’s (RA) heart was exceptionally tender. She became distressed when she saw the suffering of her relatives. Her first husband Sakran ibn Amr’s brother, Suhayl ibn Amr, was captured at Badr and brought to Madinah. He was released in exchange for four thousand dirhams. Regarding this, Ibn Ishaq said: When the captives of Badr were brought to Madinah, Sawdah was staying in the house of Awf and Mu‘awwidh, the sons of Afra. This was before the command concerning the veil was revealed. At that time, the arrival of the captives of Badr was announced. Sawdah returned home and found the Messenger (peace and blessings be upon him) there. Suddenly she saw the captive Abu Yazid, Suhayl ibn Amr, in a corner of the room, his two hands tightly bound to his neck with a rope. At this sight she could no longer control herself and exclaimed, “Abu Yazid! Did you allow yourselves to be captured like this? Could you not have died honorably?” Sawdah said: “From inside the house, I came to my senses when I heard the Messenger of Allah (peace and blessings be upon him) say, ‘Sawdah! Are you inciting him against Allah and His Messenger?’ I said, ‘O Messenger of Allah! When I saw Abu Yazid, Suhayl, in this condition, I could not control myself. O Messenger of Allah! Ask Allah to forgive me.’ The Messenger (peace and blessings be upon him) said, ‘May Allah forgive you.’

In the eighth year after the Hijrah, Zaynab, the daughter of the Messenger of Allah (peace and blessings be upon him), passed away in Madinah. Sawdah, Umm Ayman, and Umm Salamah gave her the ritual bath.

The noble Messenger of Allah (peace and blessings be upon him) arranged Sawdah’s livelihood at Khaybar. Abd al-Rahman al-A‘raj used to say in various gatherings in Madinah: “The Messenger (peace and blessings be upon him) arranged Sawdah’s livelihood with eighty wasaqs of dates and twenty wasaqs of wheat or barley.”

‘Aishah al-Siddiqah (RA)

Aishah al-Siddiqah (RA), the Mother of the Believers, was the beloved wife of the Messenger of Allah (peace and blessings be upon him). Her kunya was Umm Abdillah and her title was al-Siddiqah. Some reports mention another title of hers, al-Humayra. She was fair and beautiful, and for this reason she was called al-Humayra. Urwah said: Once, before the command concerning the hijab was revealed, Uyaynah ibn Hisn came to meet the Messenger of Allah (peace and blessings be upon him). Aishah was present there. Pointing toward Aishah, Uyaynah said, “O Messenger of Allah! Who is this al-Humayra (beautiful woman)?” The Messenger of Allah (peace and blessings be upon him) replied, “This is Aishah, the daughter of Abu Bakr.” Many have considered this report baseless.

Abdullah was the son of Aishah’s (RA) sister Asma (RA). In history, he is known as Abdullah ibn al-Zubayr. A kunya is formed using the name of a child. Aishah (RA) had no children, so she had no kunya. In pre-Islamic Arabia, a kunya was a symbol of honor and nobility. People of the noble class were not normally addressed by their personal names; they were addressed by their kunyas or honorific names. One day Aishah (RA) said to her husband, the Messenger of Allah (peace and blessings be upon him), “Your other wives have adopted kunyas after the children of their former husbands. After whose name should I adopt a kunya?” The Messenger of Allah (peace and blessings be upon him) said, “After your sister’s son, Abdullah.” From that day, her kunya became Umm Abdillah—“the mother of Abdullah.”

It has also been reported that Aishah (RA) became the mother of a son who died in infancy. He was named Abdullah. Her kunya was formed from that child’s name. Ibn Hajar al-Asqalani said that this report is not sound. Moreover, several authentic hadiths clearly state that she had no children.

Aishah’s (RA) father was the Caliph of the Messenger of Allah, al-Siddiq al-Akbar Abu Bakr (RA), and her mother was Umm Ruman, Zaynab bint Amir—or, according to another opinion, Umayr al-Kinani. On her father’s side, she belonged to the Banu Taym branch of the Quraysh tribe, and on her mother’s side she descended from Banu Kinanah. Her mother was the daughter of Ghanam ibn Malik al-Kinani. The genealogies of the Messenger of Allah (peace and blessings be upon him) and Aishah (RA) meet in the seventh or eighth generation through the paternal line, and in the eleventh or twelfth generation through the maternal line.

Aishah’s (RA) father, Abu Bakr (RA), passed away in the thirteenth year after the Hijrah. Regarding her mother, Umm Ruman, most historians have written that she died in the fifth or sixth year after the Hijrah. They state that the Messenger of Allah (peace and blessings be upon him) descended into her grave, buried her, and performed her funeral prayer. But this information is not correct, because reliable hadiths prove that she remained alive until the caliphate of Uthman (RA). Her presence is mentioned in all the hadiths concerning the incident of the Ifk in the sixth year after the Hijrah—the accusation against Aishah’s (RA) character. She was also alive at the time of the incident of Takheer in the ninth year after the Hijrah, when the choice of one of two matters was offered. This is known from the reports in al-Tabaqat, Sahih al-Bukhari, Sahih Muslim, and the Musnad of Ahmad. Imam Bukhari mentioned her name in his al-Tarikh al-Saghir among those who died during the caliphate of Abu Bakr (RA), thereby rejecting the first report. Hafiz Ibn Hajar, in al-Tahdhib, conducted an analytical discussion and proved that Imam Bukhari’s report is correct.

Aishah’s (RA) mother, Umm Ruman (RA), was first married to Abdullah ibn al-Harith al-Azdi. Abdullah came to Makkah with his wife Umm Ruman and, after forming an alliance with Abu Bakr, settled there. This was before Islam. They had a son named al-Tufayl. Abdullah died, and Abu Bakr (RA) married Umm Ruman. They had two children: Abdullah and Aishah. Very little is found in the books of history and Sirah about the exact time of Aishah’s (RA) birth. Consequently, there is considerable disagreement about her year of birth. Sayyid Sulayman Nadwi said: The historian Ibn Sa‘d wrote, and some experts in Sirah followed him in saying, that Aishah was born at the beginning of the fourth year of Prophethood and married at the age of six in the tenth year. But this cannot possibly be correct. If she had been born at the beginning of the fourth year of Prophethood, then in the tenth year she would have been seven, not six. Essentially, several facts about Aishah’s (RA) age are established by consensus: she was married at the age of six, three years before the Hijrah; she went to her husband’s household at the age of nine in Shawwal of the first year after the Hijrah; and she became a widow at the age of eighteen in Rabi al-Awwal of the eleventh year after the Hijrah. On this calculation, the exact time of her birth would have been toward the end of the fifth year of Prophethood—that is, in Shawwal of the ninth year before the Hijrah, corresponding to July 614 CE.

It should be noted that of the Messenger of Allah’s (peace and blessings be upon him) twenty-three-year Prophetic mission, approximately thirteen years were spent in Makkah and ten in Madinah. According to Sayyid Nadwi’s account, when Aishah (RA) was born, four years of Prophethood had passed and the fifth year was underway. Imam al-Dhahabi said that Aishah (RA) was eight years younger than Fatimah. Aishah said that in Makkah she met an elderly blind elephant driver.

No specific information is available about when or how Aishah (RA) became Muslim. However, it was a great blessing for al-Siddiq al-Akbar (RA) that the light of Islam first entered his household. For this reason, Aishah was one of those fortunate boys and girls who never heard even for a moment the sound of disbelief and polytheism. Aishah (RA) said, “From the time I became aware of my parents, I found them to be Muslims.” Imam al-Dhahabi merely said that Aishah accepted Islam, without stating when or how. Ibn Hisham listed under a separate heading those who accepted Islam at the hands of Abu Bakr (RA), and Aishah’s (RA) name appears there as well.

Aishah (RA) was breastfed by the wife of Wayil. Wayil’s kunya was Abu al-Fuqay‘yas. His brother Aflah, who was Aishah’s foster uncle, would later occasionally come to visit Aishah (RA). With the permission of the Messenger of Allah (peace and blessings be upon him), Aishah (RA) would go out to meet him. Her foster brother would also occasionally come to visit.

Aishah’s (RA) childhood passed like that of all other children, though it was somewhat different. Even in childhood, her sharp intelligence and keen understanding were evident. Like other children, she was interested in playing. Girls of her age from the neighborhood would come to her, and she spent most of her time playing with them. Yet even while playing at that age, she remained conscious of the honor and dignity of the Messenger of Allah (peace and blessings be upon him). It often happened that she was playing with dolls when the Messenger (peace and blessings be upon him) came to their home and suddenly appeared among them. Aishah (RA) would quickly hide the dolls, and her companions would run away as soon as they saw the Messenger (peace and blessings be upon him). The Messenger (peace and blessings be upon him) loved children and did not consider their games objectionable. He would call the children who had run away and tell them to play with Aishah. Among children’s games, two were her favorites: playing with dolls and swinging. One day Aishah (RA) was playing with dolls when the Messenger (peace and blessings be upon him) arrived. One of the dolls was a two-winged horse. The Messenger (peace and blessings be upon him) said, “Horses do not have wings.” Aishah immediately replied, “Why not? The horses of Sulayman (peace be upon him) had wings. Have you not heard that?” Hearing this spontaneous answer from Aishah (RA), the Messenger (peace and blessings be upon him) smiled in such a way that his teeth became visible.

This incident allows us to appreciate Aishah’s (RA) natural quick wit, knowledge of history and tradition, and keen intelligence.

Generally, childhood memories fade from people’s minds. But all the details of Aishah’s (RA) childhood remained in her memory. When the noble Messenger of Allah (peace and blessings be upon him) migrated from Makkah to Madinah, Aishah (RA) was no more than eight or nine years old. Yet no other Companion could narrate as much about the event of the Hijrah as she did.

Imam Bukhari narrated in his commentary on Surah al-Qamar that Aishah (RA) said: “When this verse:”

The Arabic will be

“was revealed in Makkah, I was a small girl, playing.” In her childhood, Aishah (RA) was sometimes made angry by her mother, and her mother would punish her. The Messenger (peace and blessings be upon him) felt distressed by this. Once he said to Umm Ruman, “For my sake, do not punish her again.” On another occasion, the Messenger (peace and blessings be upon him) came to Aishah’s father’s house and saw Aishah crying while leaning against the threshold. He said to Umm Ruman, “You have not given importance to my words.” Umm Ruman said, “O Messenger of Allah! This girl complains about me to her father.” The Messenger of Allah (peace and blessings be upon him) said, “Whatever she may do, do not cause her pain.” Allamah Sayyid Sulayman Nadwi narrated this incident on the authority of al-Mustadrak of al-Hakim.

The first wife of the noble Messenger of Allah (peace and blessings be upon him) was Khadijah bint Khuwaylid. When he married her, the noble Messenger of Allah (peace and blessings be upon him) was twenty-five and Khadijah (RA) was forty. After living with the Messenger of Allah (peace and blessings be upon him) for twenty-five years, Khadijah (RA) passed away in Ramadan of the tenth year of Prophethood, three years before the Hijrah. The Messenger of Allah (peace and blessings be upon him) was then fifty, and Khadijah was sixty-five.

We mentioned in Sawdah’s biography that after Khadijah’s (RA) death, Khawlah bint Hakim, the wife of Uthman ibn Mazun, saw the Messenger of Allah (peace and blessings be upon him) distressed and said, “O Messenger of Allah (peace and blessings be upon him), you should marry again.” The Messenger (peace and blessings be upon him) asked, “Whom?” Khawlah replied, “There are two kinds of candidates: widows and virgins. We can speak about whichever one you prefer.” The Messenger (peace and blessings be upon him) again asked, “Who are they?” Khawlah said, “The widow is Sawdah bint Zam‘ah, and the virgin is Aishah, the daughter of Abu Bakr.” The Messenger (peace and blessings be upon him) said, “Good. Speak to her about me.”

Having received the Messenger of Allah’s approval, Khawla first went to Abu Bakr’s house and proposed the marriage. The custom of pre-Islamic Arabia was that, just as people did not marry the daughters of their biological brothers, they also considered it unlawful to marry the daughters of half-brothers, paternal cousins, or adopted brothers. Hearing the proposal, Abu Bakr said, “Khawla! ‘A’ishah is the Messenger of Allah’s niece. How can he marry her?” Khawla returned and asked the Messenger of Allah about the matter. The Messenger said, “Abu Bakr is my brother in faith, and marriage with the daughters of such brothers is permissible.” Abu Bakr accepted the proposal and asked Khawla to bring the Messenger of Allah.25

Before the proposal of ‘A’ishah’s marriage to the Messenger of Allah, her marriage had been discussed with Jubayr ibn Mut‘im ibn ‘Adi. Therefore, it was necessary to ask him as well. Abu Bakr went to Mut‘im ibn ‘Adi and said, “You had proposed ‘A’ishah’s marriage to your son. Tell me what your decision is.” Mut‘im asked his wife. Mut‘im’s family had not yet accepted Islam, and therefore his wife was not in favor of the proposal. Abu Bakr then turned to Mut‘im and said, “What does your wife say?” Mut‘im replied, “I agree with what she has said.” He then told Khawla, “Bring the Messenger of Allah.” The Messenger came, and Abu Bakr conducted the marriage.26 Al-Baladhuri, however, has stated that the report of ‘A’ishah’s proposal to anyone else is incorrect.27

The marriages of ‘A’ishah and Sawdah took place at the same time. The Messenger of Allah took Sawdah into his home immediately after marrying her and lived with her alone for three years before bringing ‘A’ishah into his home.28

This marriage was conducted in an extremely simple and unceremonious manner. ‘Atiyyah (may Allah be pleased with her) described it as follows: “‘A’ishah was playing with the other girls. Her attendant came and took her away, and Abu Bakr came and conducted the marriage.”

How plain and devoid of ceremony this marriage was can be understood from a report of ‘A’ishah herself. She said, “When I was married, I knew nothing at all. I had been married, and then my mother explained everything to me.”29

‘A’ishah said, “At the time of my marriage I was a little girl. I wore a garment called a hawf. After the marriage, despite being little, I became shy.” It may be noted that a hawfah was a type of garment made of leather, resembling trousers, worn by children around the middle of the body. There is disagreement about the amount of mahr the Messenger of Allah gave ‘A’ishah. From the reports of Ibn Sa‘d, it is known that the Messenger gave ‘A’ishah a house as mahr, valued at fifty dirhams.30 Ibn Ishaq reported four hundred dirhams. Another report of Ibn Sa‘d, narrated from ‘A’ishah herself, states that the mahr was twelve uqiyyahs and one nash, equal to five hundred dirhams.31 In Sahih Muslim, it is narrated from ‘A’ishah that the mahrs of the Messenger of Allah’s wives were generally five hundred dirhams.32 In Musnad Ahmad, it is narrated from ‘A’ishah that her mahr was five hundred.

Even before marrying ‘A’ishah, the Noble Messenger received glad tidings concerning her. One day he saw in a dream that someone had wrapped something in a piece of silk and shown it to him, saying, “This is yours.” When he opened it, he found ‘A’ishah inside.33

‘A’ishah said that the Messenger of Allah told her, “For three nights I saw you in a dream. An angel brought something wrapped in a piece of silk and said, ‘This is your wife.’ I opened it from the top and found you inside. I said, ‘If this is from Allah, then let it be.’”34

Imam al-Tirmidhi narrated that ‘A’ishah said: Jibril (peace be upon him) brought the Messenger of Allah a likeness of her, wrapped in a piece of green silk, and said, “This is your wife in this world and in the Hereafter.”35

There is some disagreement concerning the exact date of ‘A’ishah’s marriage. ‘Allamah Badr al-Din al-‘Ayni wrote in his commentary on Sahih al-Bukhari: “‘A’ishah’s marriage took place two years before the Hijrah; it is also said three years before, and it has likewise been said that it took place a year and a half before.”36 Some reports indicate that the Messenger of Allah married ‘A’ishah three years after Khadijah’s death. Some sira scholars say that ‘A’ishah was married in the very year Khadijah died.37

Sulaiman Nadwi said: The exact date of ‘A’ishah’s marriage could have been determined from the date of Khadijah’s death. But there is no consensus even regarding the date of Khadijah’s death; there is disagreement about it as well. In this matter, ‘A’ishah’s own report could have been accepted. However, two different reports from her are found in al-Bukhari and the Musnad. One report states that she was married three years after Khadijah’s death.38 The other states that the marriage took place in the year Khadijah died.39

The conclusion supported by most researchers and by the majority of reliable reports is that Khadijah died in Ramadan of the tenth year of Prophethood, three years before the Hijrah, and that one month later, in Shawwal, the Messenger of Allah married ‘A’ishah. ‘A’ishah was then six years old. Accordingly, her marriage took place in Shawwal three years before the Hijrah, corresponding to May 620 CE. Ibn ‘Abd al-Barr, in al-Isti‘ab, supported this view. In fact, the marriage took place in the year of Khadijah’s death, while the marital relationship began three years later, when he took her into his home at the age of nine. This is made clear by a report of ‘A’ishah transmitted by Ibn Sa‘d.40

After her marriage, ‘A’ishah remained in her father’s home for approximately three years: two years and three months in Makkah, and seven or eight months in Madinah after the Hijrah.

When the persecution and oppression of the polytheists in Makkah exceeded the limits of endurance, the Messenger decided to migrate to Madinah. ‘A’ishah said that the Messenger came to Abu Bakr’s house every morning and evening. One day, contrary to his usual practice, he arrived in the afternoon with his head and face covered by a cloak. Abu Bakr’s two daughters, ‘A’ishah and Asma’, were sitting with him. The Messenger said, “Abu Bakr, ask those sitting with you to move away for a while; I wish to speak with you.” Abu Bakr said, “O Messenger of Allah, there is no one here except your own household.” The Messenger entered and announced his decision to migrate. The two sisters, ‘A’ishah and Asma’, gathered the provisions for the journey. Then the two set out toward Madinah, leaving their families behind in Makkah among the enemies.41

After settling somewhat in Madinah, the Messenger sent Zayd ibn Harithah and Abu Rafi‘ to Makkah to bring his family to Madinah. He gave them two camels and five hundred dirhams, which Abu Bakr had given the Messenger to meet his needs. Abu Bakr also sent his son ‘Abdullah with them, instructing him to bring ‘A’ishah, Asma’, and their mother Umm Ruman to Madinah.

When all these people departed from Makkah, Talhah ibn ‘Ubaydillah accompanied them for the purpose of migration. With Abu Rafi‘ and Zayd ibn Harithah were Fatimah, Umm Kulthum, Sawdah bint Zam‘ah, Umm Ayman, and Usamah ibn Zayd; and with ‘Abdullah ibn Abi Bakr were Umm Ruman and his two sisters, ‘A’ishah and Asma’.42

When this caravan, traveling from Makkah, reached al-Bayda’, the dwelling place of Banu Kinanah in the Hijaz, the camel carrying ‘A’ishah and her mother Umm Ruman suddenly bolted and sped away with them. At every moment they feared that they might be thrown off along with the howdah. As mothers naturally do, Umm Ruman paid no attention to her own safety; distressed for her beloved daughter ‘A’ishah, she began to weep and cry out. After going a considerable distance, the camel was caught and brought under control. Everyone was safe, and they reached Madinah safely. The Noble Messenger was then building the Prophet’s Mosque and houses around it. Sawdah and the Messenger’s daughters were given lodging in one of those houses.43

‘A’ishah settled with her relatives in the quarter of Banu al-Harith ibn al-Khazraj in Madinah and lived there with her mother for seven or eight months. The climate of Madinah was unfavorable to most of the Muhajirun who had come from Makkah. Many men and women fell ill. Abu Bakr was struck by a severe fever. The young ‘A’ishah became occupied with caring for her father. One day she came to the Messenger and told him of her father’s condition, so he supplicated for Abu Bakr. Abu Bakr recovered.

After her father recovered, ‘A’ishah herself took to her bed. Her father now devoted himself to caring for his daughter. Abu Bakr would go to his sick daughter’s bed and rub his face against hers with great tenderness. The illness was so severe that nearly all the hair on ‘A’ishah’s head fell out.44

After Abu Bakr—or, according to another view, Umm Ruman—had recovered from the illness, one day he said to the Messenger of Allah, “O Messenger of Allah, why do you not take your wife into your home?” He replied, “I do not have enough money in hand to pay the mahr.” Abu Bakr said, “Accept my money; I am lending it to you.” The Messenger then borrowed twelve uqiyyahs and one nash (equal to five hundred dirhams) from Abu Bakr and sent it to ‘A’ishah.

Madinah was like ‘A’ishah’s in-laws’ home. The women of the Ansar came to Abu Bakr’s house to welcome the bride. ‘A’ishah was playing with the other girls in the courtyard beneath the shade of a date palm. Her mother, Umm Ruman, called her. As soon as she heard her mother’s call, she came running, breathless. She then entered the room where the visiting women were waiting for her. As the bride entered the room, the women exclaimed, “May your arrival be auspicious and blessed!” They adorned the bride. A short while later, the Messenger of Allah arrived.45

At that time, nothing was presented before the Messenger of Allah except a vessel of milk. Asma’ bint Yazid was one of ‘A’ishah’s close companions. She said, “I was ‘A’ishah’s friend. I adorned her and presented her to the Messenger of Allah. Others were with me. At that time, we could find nothing to offer the Messenger except a vessel of milk. The Messenger drank a little milk from the vessel and passed it to ‘A’ishah. Seeing that she was too shy to take it, I said to her, ‘Do not refuse the Messenger of Allah’s gift.’ She accepted it very shyly, drank a little, and was about to set it down. The Messenger said to her, ‘Give it to your companions.’ We said, ‘O Messenger of Allah, we do not feel like drinking at this time.’ He said, ‘Do not lie. Every lie a person tells is recorded.’ Another report says: ‘Do not combine hunger and lying. It is recorded—even small lies.’46

On the basis of authentic reports, it is known that ‘A’ishah went to her husband’s home in Shawwal of the first year after the Hijrah. ‘Allamah al-‘Ayni wrote that she went to her husband’s home in the second year after the Hijrah, after the Battle of Badr.47 A similar statement is also narrated from ‘A’ishah: “He married me three years before the Hijrah and consummated the marriage with me in Shawwal, eighteen months after the Hijrah. I was six years old at the time of marriage and nine at consummation.”48 But this report cannot be correct, because on its basis ‘A’ishah would have been ten years old at that time. Yet all books of hadith and history agree that she was nine years old then.49

Both ‘A’ishah’s marriage and her going to her husband’s home took place in Shawwal. For this reason, she continued throughout her life to prefer holding such ceremonies in Shawwal. She would say, “Both my marriage and my going to my husband’s home took place in Shawwal. Who was more fortunate than I in the eyes of her husband?”50

The Noble Messenger brought ‘A’ishah to a small room built beside the Prophet’s Mosque. The place where the Messenger now lies is ‘A’ishah’s room. Later, ‘A’ishah would say, “The room I am in now is the room to which the Messenger first brought me. He passed away here.” The Messenger had a door made from the room directly opposite one of the mosque’s doors.51 From the preceding accounts, everyone can understand how unceremonious and simple ‘A’ishah’s marriage, her going to her husband’s home, and every related ceremony were. There was no ostentatious display or extravagance in them.

‘A’ishah’s marriage brought about the abolition of many superstitions and evil customs of contemporary Arabia. They did not consider marriage with the daughters of any kind of brother, even a brother by adoption, to be lawful. Thus, on hearing Khawla’s proposal, Abu Bakr exclaimed, “Is this lawful? ‘A’ishah is the Messenger of Allah’s niece.” When this reached the Messenger of Allah, he said, “Abu Bakr is my brother in Islam. Marriage with his daughter is lawful for me.”

Another evil custom was that they did not conduct marriages in the month of Shawwal. In the past, a plague had appeared in Arabia during a certain Shawwal. For this reason, they regarded the month as inauspicious and held no marriage ceremonies in it.52

Some people of that era also believed that if a bride were brought into her husband’s home during this month, the couple’s relationship would not endure and they would separate. ‘A’ishah’s marriage struck at the very foundation of this belief. The ceremony of bringing the bride into the home took place during the daytime, which was also contrary to established practice.53

Another custom was that they lit fires ahead of the bridegroom. The newlyweds’ first exchange of glances took place on a platform or inside a chamber. All these evil customs were uprooted through this marriage.

Education

In ancient Arabia, where reading and writing were not common even among men, the question of educating women hardly arose. At the beginning of Islam, only seventeen people in the entire Quraysh clan of Makkah knew how to read and write. Only one of them was a woman: al-Shifa’ bint ‘Abdullah.54 Because Islam placed special emphasis on reading and writing, literacy spread very rapidly.

Among the wives of the Messenger of Allah, Hafsah and Umm Salamah knew some reading and writing. At the Messenger’s own instruction, Hafsah learned to read and write from al-Shifa’ bint ‘Abdullah.55 Some other female Companions also learned to read and write at that time. There was great wisdom in the Messenger of Allah’s marrying several wives, particularly taking ‘A’ishah as a wife while she was still young. Although the blessing of the Messenger’s companionship was bringing countless men to the highest degree of good fortune, ordinary women could not, for natural reasons, attain this fortune. Through the Messenger’s wives alone could the benefit and blessing of his companionship be conveyed and spread among the women of the entire world.

With the sole exception of ‘A’ishah al-Siddiqah, all the other Mothers of the Believers entered into marriage with the Messenger of Allah after becoming widows or being divorced. In this respect, only ‘A’ishah was blessed with the benefit and blessing of Prophethood from childhood. Childhood and adolescence are the proper periods for a person’s education and training. Fortunately, she spent all of this period receiving training from the Prophet, so that she could become a beacon of light for half of humanity throughout the world.

Among the entire Quraysh clan, Abu Bakr was the most experienced and knowledgeable person in genealogy and poetry. ‘A’ishah was raised under the care of such a father. Consequently, she inherited an appreciation for and proficiency in both disciplines.

Abu Bakr paid special attention to giving his children sound education and teaching them proper manners and conduct. He could also be strict when necessary. Evidence of this is found in the books of hadith and sira. Once he was about to beat his son ‘Abd al-Rahman simply because he had delayed serving food to the guests. Even after her marriage, ‘A’ishah was very afraid of her father when she made a mistake.56 On many occasions her father severely reprimanded her, and sometimes he did not hesitate to strike her.57 On one occasion, the Messenger of Allah saved her.58 On another occasion, in the Messenger’s presence, he struck ‘A’ishah hard on the ribs. The Messenger then exclaimed, “Abu Bakr! May Allah forgive you! We did not want this.”59 ‘A’ishah’s real education and training began after she went to her husband’s home. During this period she learned to read. She would recite the Qur’an by looking at the text. One report states that she did not know how to write.60 It is mentioned in hadith that her servant, Dhakwan, used to write the Qur’an for her.61 Some reports, however, state, “In reply to such-and-such a letter, she wrote this.” It is likely that the narrators used “she wrote” instead of “she had written.” This is commonly done. In any case, reading and writing are the outward measures of a person’s knowledge, while the true measure of knowledge is at a much higher level. Attaining perfection and purity in humanity and morality, knowing the essential matters of religion and the subtle realities of the Shari‘ah, and acquiring knowledge of the Word of Allah and the Prophetic rulings constitute the best education. ‘A’ishah was a repository of all this knowledge. In addition, she possessed deep knowledge of history, literature, and medicine. She learned history and literature from her father.62 She acquired knowledge of medicine from the people and delegations who came to the Messenger’s court from different regions and places at different times. The Messenger was ill much of the time during the final days of his life. ‘A’ishah retained in her memory the prescriptions and medicines that Arab physicians administered wherever they were.

One day, ‘Urwah said to ‘A’ishah, “I am amazed by your knowledge of fiqh, poetry, and the history of ancient Arabia, because it was possible for you to acquire this knowledge. But I cannot help being amazed by your knowledge of medicine, or tibb. How and from where did you acquire it?” ‘A’ishah replied, “‘Urwah, the Messenger was ill during the latter part of his life. People came to him from various regions of Arabia. They prescribed different treatments and medicines, and I treated him accordingly. That is where I acquired this knowledge.” Another report states that ‘Urwah asked, “From where did you acquire this knowledge of medicine?” ‘A’ishah replied, “I learned from the medicines and treatments given whenever I or someone else became ill. I also remembered what people told one another about diseases and medicines.”63

There was no fixed time for acquiring religious knowledge. The great teacher of the Shari‘ah was in her own home. She was blessed with his companionship day and night. Every day, a gathering of the Messenger’s teaching and instruction was held in the Prophet’s Mosque. ‘A’ishah’s chamber was directly beside the mosque. Therefore, while sitting in her room, she participated in the instruction the Messenger gave to the people outside. If she did not understand something because of the distance or another reason, she would ask him about it when he came home and clarify it.64 Sometimes she would go closer to the gathering in the mosque.65 Moreover, in response to the women’s request, the Messenger designated one day each week for their education and instruction.66

Day and night, discussions of countless subjects in knowledge and wisdom reached her ears. She herself had the habit of presenting every matter to the Messenger of Allah with complete frankness. She would not be satisfied or at peace until she was convinced. Once the Messenger said:

It will be in Arabic.

Whoever is subjected to reckoning on the Day of Resurrection will suffer punishment.

‘A’ishah said, “O Messenger of Allah! Allah has said—”

It will be in Arabic.

That is, he will be subjected to an easy reckoning. The Messenger said, “That is merely the presentation of the deeds. But whoever is subjected to a detailed examination of his deeds will inevitably be ruined.”67

Once, while delivering admonition, the Messenger said, “On the Day of Resurrection, all people will be raised naked.” This troubled ‘A’ishah, and she exclaimed, “O Messenger of Allah! Men and women will be raised together. Will they not look at one another?” The Messenger said, “The matter will be too terrible for that”—meaning that no one will have any concern for anyone else.68

One day, ‘A’ishah asked the Messenger whether disbelievers and polytheists would receive a reward for the good deeds they performed. There was a kind-hearted and good-natured polytheist in Makkah named ‘Abdullah ibn Jud‘an. In the pre-Islamic period, he gathered the leaders of Quraysh in a meeting to settle their mutual disputes and conflicts. The Messenger of Allah was among them. ‘A’ishah asked, “O Messenger of Allah! ‘Abdullah ibn Jud‘an treated people kindly during the Age of Ignorance and fed the poor and starving. Will these deeds not benefit him?” He replied, “No, ‘A’ishah. He never said, ‘O Allah, forgive me on the Day of Resurrection.’”

Jihad is one of the foremost obligations in Islam. ‘A’ishah thought that, just as there was no distinction between men and women regarding other obligations, the same would apply here. One day she asked the Messenger of Allah, and received the answer: “Hajj is the jihad of women.”59

On another occasion she asked, “O Messenger of Allah! Jihad is the best deed. Should we women not perform jihad?” He replied, “No. However, the best jihad is an accepted Hajj.”70

The consent of both the bride and groom is a condition of marriage. In many cases, virgin girls do not express their consent verbally out of modesty. For this reason, one day Aishah (may Allah be pleased with her) asked, “O Messenger of Allah! The girl’s consent is necessary for marriage, is it not?” The Messenger (peace and blessings be upon him) said, “Yes, it is necessary.” Aishah (may Allah be pleased with her) said, “Girls remain silent out of modesty.” The Messenger (peace and blessings be upon him) said, “Her silence is her consent.”71

One day, after offering the Tahajjud prayer, the Messenger (peace and blessings be upon him) wished to lie down for a little rest without offering Witr. Aishah (may Allah be pleased with her) exclaimed, “O Messenger of Allah! Are you going to sleep without offering Witr?” The Messenger (peace and blessings be upon him) said, “My eyes sleep, but my heart does not sleep.”72 Outwardly, Aishah’s (may Allah be pleased with her) asking such questions may seem discourteous. But had she not shown such courage, the Ummah of Muhammad would have remained ignorant of the profound mysteries of prophethood.

Islam speaks of many rights of neighbors. Most girls have the opportunity to exercise these rights. But when there is more than one neighbor, whom should one give priority to? Aishah (may Allah be pleased with her) therefore asked one day. The Messenger (peace and blessings be upon him) replied, “Priority should be given to the neighbor whose door is closer to your house.”73 Once the Messenger (peace and blessings be upon him) said, “Whoever loves to meet Allah, Allah loves to meet him. And whoever loves to meet Allah, Allah loves to meet him. And whoever does not love to meet Allah, Allah does not love to meet him.” Aishah (may Allah be pleased with her) said, “O Messenger of Allah! None of us likes death, does he?” The Messenger (peace and blessings be upon him) said, “That is not what my words mean. It means that when a believer hears of Allah’s mercy, pleasure, and Paradise, his heart becomes eager for Allah, and Allah awaits his coming. But when a disbeliever hears of Allah’s punishment and displeasure, he dislikes going before Allah, and Allah dislikes meeting him.”74

Once, when a man came to meet the Messenger of Allah (peace and blessings be upon him), he granted permission and said, “Let him come in. He is the worst man of his tribe.” The man came and sat down. The Messenger (peace and blessings be upon him) spoke with him with great patience, attention, and sincerity. Aishah (may Allah be pleased with her) was very surprised. When the man left, she said, “O Messenger of Allah! You knew the man well, yet when he came you spoke to him with such sincerity and gentleness.” The Messenger (peace and blessings be upon him) said, “Aishah, the worst person is the one whom people avoid associating with out of fear of him.”

Once, a man came and asked for some help. At Aishah’s (may Allah be pleased with her) gesture, the maid was about to give him something. The Messenger (peace and blessings be upon him) said, “Aishah, do not count it out piece by piece; otherwise Allah will give to you in counted measure.”75 Even if it is only a piece, save yourself from Hell by giving it to the beggar. If a hungry person eats it, it will at least do some good and fill his stomach. What could be better than that?

On another occasion, the Messenger (peace and blessings be upon him) prayed, “O Allah, let me live in poverty, let me die in poverty, and raise me among the poor on the Day of Resurrection.” Aishah (may Allah be pleased with her) asked, “Why, O Messenger of Allah?” The Messenger (peace and blessings be upon him) said, “The poor will enter Paradise forty years before the wealthy. Aishah, never send away a beggar without giving him something, even if it is only a piece of a date. Love the poor and seat them beside you.”76

The books of Hadith and Sirah record countless questions of this kind asked by Aishah (may Allah be pleased with her) and their answers. Essentially, these were her daily lessons. In addition to various moral teachings, the Pure Messenger (peace and blessings be upon him) patiently taught Aishah (may Allah be pleased with her) about prayer, Hajj, zakat, and countless matters of religion and worldly life. Aishah (may Allah be pleased with her) learned with great eagerness and practiced everything with utmost devotion.

Aishah (may Allah be pleased with her) had an intense desire for knowledge. Even at moments when there was a possibility that the Messenger of Allah (peace and blessings be upon him) might become displeased, she did not refrain from asking questions. In fact, she was well acquainted with the temperament and character of her husband, the Pure Messenger (peace and blessings be upon him). Thus, she could be open and bold with him. Once, the Messenger of Allah (peace and blessings be upon him), becoming displeased with some of his wives for a reason, swore that he would not go to any of them for a month. He remained firm on this oath for twenty-nine days. It happened that the lunar month was twenty-nine days long. On the first day of the following month—that is, the thirtieth day—the Messenger (peace and blessings be upon him) went to Aishah (may Allah be pleased with her). Apparently, Aishah (may Allah be pleased with her) should have been delighted. But we find that she asked, “O Messenger of Allah! You said you would not come to us for a month. How did you come one day early?” The Messenger (peace and blessings be upon him) said, “Aishah, a month can also consist of twenty-nine days.”

Domestic Life: The house in which Aishah (may Allah be pleased with her) came to live as a bride after leaving her father’s home was not a magnificent mansion. Around the Prophet’s Mosque in the Banu Najjar quarter of Madinah stood a few small mud houses, and she moved into one of them. The house was east of the mosque. One of its doors opened westward into the mosque. Thus, the mosque became like the courtyard of the house. The Noble Messenger (peace and blessings be upon him) would enter the mosque through that door. When he observed I‘tikaf in the mosque, he would put his head into the house, and Aishah (may Allah be pleased with her) would comb his hair.77 Sometimes, while sitting in the mosque, he would extend his hand into the house and ask Aishah (may Allah be pleased with her) for something.78

The house was more than six cubits wide. Its walls were made of earth, and its roof consisted of palm leaves and branches. A blanket could be spread over it to protect against rain. It was so low that a person standing inside could reach the roof with his hand. It had a single-leaf door, but there was never any need to close it.79 A blanket hung over the doorway for privacy. Adjacent to this house was another room called the Mashrabah. Once, while staying apart from his wives, the Messenger (peace and blessings be upon him) spent an entire month there.

The furnishings in the house consisted of a bed, a mat, a bedding, a pillow, two earthen jars for storing dates, a water container, and a drinking cup. Nothing more. The names of these items are mentioned in several places in various Hadiths. The residents did not even have the means to light a lamp at night. Aishah (may Allah be pleased with her) said, “Nearly forty nights would pass consecutively without a lamp being lit in the house.”

There were only two people in the house: the Messenger of Allah (peace and blessings be upon him) and Aishah (may Allah be pleased with her). A few days later, a maid named Burayrah (may Allah be pleased with her) was added.80 As long as Aishah and Sawdah were his only two wives, the Messenger (peace and blessings be upon him) spent every other night in Aishah’s (may Allah be pleased with her) room. Later, after he honored several more women with the status of wives, and after Sawdah (may Allah be pleased with her) voluntarily gave her allotted day to Aishah (may Allah be pleased with her), he spent two nights in Aishah’s (may Allah be pleased with her) room every nine days.81

There was little need for arranging and keeping the household tidy. Opportunities to prepare and cook food rarely arose. Aishah (may Allah be pleased with her) herself would say, “There was never a continuous period of three days in which the members of the Prophet’s household ate their fill.”82 She also said, “For months, no fire was lit in the house.”83 During that time, they lived on dates and water.84 After the conquest of Khaybar, the Noble Messenger (peace and blessings be upon him) fixed an annual allowance for each of his Pure Wives.85 Abd al-Rahman al-A‘raj would say in his gathering in Madinah, “The Messenger of Allah (peace and blessings be upon him) gave Aishah (may Allah be pleased with her), for her livelihood, eighty wasaqs of dates and twenty wasaqs of barley—or, according to another view, wheat—from the produce of Khaybar.”86 But because of his generosity, this amount of food was never sufficient for the entire year.

The Noble Companions (may Allah be pleased with them) constantly sent gifts and presents to the Prophet’s household. In particular, on the days when the Messenger (peace and blessings be upon him) stayed in Aishah’s (may Allah be pleased with her) room, people deliberately sent more gifts on that day.87

Often, the Messenger (peace and blessings be upon him) would return from outside and ask, “Aishah, is there anything?” She would reply, “O Messenger of Allah! There is nothing.” Then they would all fast together.88 At times, an Ansari family would send milk, and they would be content simply by drinking it.89 Umm Salamah (may Allah be pleased with her) said, “During the time of the Messenger of Allah (peace and blessings be upon him), milk was the food of most of our days.”90

The responsibility for managing the household of the Messenger of Allah (peace and blessings be upon him) rested with Bilal (may Allah be pleased with him). He distributed the food grains for the entire year and would borrow when necessary.91

When the Noble Messenger (peace and blessings be upon him) passed away, all of Arabia had come under the shelter of Islam. Great wealth from various regions was being deposited in the public treasury. Even so, on the day the Messenger (peace and blessings be upon him) passed away, there was not even enough food in Aishah’s (may Allah be pleased with her) house to last one day.

During the caliphate of Abu Bakr al-Siddiq (may Allah be pleased with him), Aishah (may Allah be pleased with her) continued to receive a fixed amount of grain from the produce of Khaybar. Caliph Umar (may Allah be pleased with him) introduced a general allowance for everyone. He fixed an annual allowance of ten thousand dirhams for each of the Messenger of Allah’s (peace and blessings be upon him) wives, but fixed twelve thousand for Aishah (may Allah be pleased with her). As the reason, he would say, “Aishah was the beloved wife of the Messenger of Allah (peace and blessings be upon him).”92 One report states that during his caliphate, Caliph Umar (may Allah be pleased with him) gave her the option of receiving either a share of the produce of Khaybar or land. Aishah (may Allah be pleased with her) chose the land.93

Whatever wealth came into her hands, she distributed freely among the poor and needy. The arrangement mentioned above remained in effect from Caliph Uthman (may Allah be pleased with him) through Amir Muawiyah (may Allah be pleased with him). Abdullah ibn al-Zubayr (may Allah be pleased with him) was Aishah’s (may Allah be pleased with her) nephew and later became the caliph of the Hijaz after Amir Muawiyah (may Allah be pleased with him). He bore all his aunt’s expenses. Yet on days when the allowance did not arrive from the public treasury, his household would be on the verge of going without food.94

Although Aishah (may Allah be pleased with her) was naturally sharp-witted and perceptive, she would occasionally make mistakes because of her young age. She would grind wheat into flour in the house and then fall asleep, and a goat would come and eat it.95 One day she herself ground flour and made bread. She then waited for the Messenger of Allah (peace and blessings be upon him) to return. It was nighttime. After a while, the Messenger (peace and blessings be upon him) arrived and stood in prayer. Aishah’s (may Allah be pleased with her) eyes began to close with sleep. During that interval, a neighbor’s goat entered the house and ate everything. Compared with the Messenger of Allah’s (peace and blessings be upon him) older wives, she was not as skilled at preparing food.96

Marital Life

We need to have before us a picture of the married life of the Messenger of Allah (peace and blessings be upon him) and Aishah (may Allah be pleased with her), and of the affectionate relationship between them. Islam has neither regarded woman as so sacred as to place her on the throne of a goddess, nor treated her merely as an object of a man’s enjoyment. This has essentially been the view of people throughout the ancient and modern world regarding women. Thus, women have never received their proper status in any society. Islam alone has granted them the correct status. The finest description Islam has presented of woman is that, in this world of conflict and strife, she is the source of peace and comfort for man. The Qur’an declares:

Arabic will be inserted.

And among His signs is that He created spouses for you from among yourselves so that you may find tranquility in them, and He created affection and mercy between you.

(Surah al-Rum—21)

We see the practical picture of this declaration of Allah in the married life of the Messenger of Allah (peace and blessings be upon him) and Aishah (may Allah be pleased with her). The Messenger (peace and blessings be upon him) said:97

Arabic will be inserted.

“The best among you is the one who is best to his wife. I am the best of all of you to my wives.”

Their nine years of married life were filled with deep love, mutual sympathy, boundless affection, and devotion. Despite severe poverty, hunger, and every kind of adverse circumstance, no break can be seen in their affectionate relationship even for a single day. No bitterness or discord arose between them.

The Noble Messenger (peace and blessings be upon him) loved Aishah (may Allah be pleased with her) deeply. This was known throughout the community of the Companions. For this reason, on the days when the Messenger (peace and blessings be upon him) stayed in Aishah’s (may Allah be pleased with her) room, people sent more gifts. This angered the other wives. They wanted the Messenger (peace and blessings be upon him) to instruct the people to send whatever they wished to send to whichever wife’s room he was staying in that day. But no one had the courage to say this directly. Therefore, they all chose Fatimah (may Allah be pleased with her), the beloved daughter of the Pure Messenger, to convey their feelings to the Messenger of Allah (peace and blessings be upon him). After hearing Fatimah’s (may Allah be pleased with her) words, the Messenger (peace and blessings be upon him) said, “My daughter, do you not love what I love?” Fatimah understood her father’s wish and returned. The wives of the Messenger of Allah (peace and blessings be upon him) wanted to send her again, but she was an elderly, intelligent, and witty woman. She presented their feelings to the Messenger of Allah (peace and blessings be upon him) with considerable tact. The Messenger (peace and blessings be upon him) said to her, “Umm Salamah! Do not trouble me regarding Aishah. For revelation has not descended upon me under the blanket of any wife except Aishah.”98 Imam al-Dhahabi says that this reply of the Messenger of Allah (peace and blessings be upon him) indicates that one of the reasons he loved Aishah (may Allah be pleased with her) more than the others was Allah’s command. It was by Allah’s command that he loved Aishah (may Allah be pleased with her) so greatly.99

One day, after returning from the Battle of Dhat al-Salasil, Amr ibn al-As (may Allah be pleased with him) asked the Messenger of Allah (peace and blessings be upon him), “O Messenger of Allah! Who is the person you love most in this world?” He said, “Aishah.” He asked again, “O Messenger of Allah, I mean among men.” He said, “Her father.”100

Once, while advising his daughter, the Mother of the Believers Hafsah (may Allah be pleased with her), Umar (may Allah be pleased with him) said, “Do not try to compete with Aishah, for she is the beloved of the Messenger of Allah (peace and blessings be upon him).”101

Once, during a journey, Aishah’s (may Allah be pleased with her) camel suddenly became agitated and ran off with her. The Noble Messenger (peace and blessings be upon him) became so distressed that these words were heard from his lips: “O my bride!”102

During his final illness, the Noble Messenger (peace and blessings be upon him) repeatedly asked, “What day is it today?” Everyone understood that he was waiting for Aishah’s allotted day. So he was taken to Aishah’s (may Allah be pleased with her) room, where he remained until his death. He breathed his last with his head resting on Aishah’s (may Allah be pleased with her) lap.103 The Messenger (peace and blessings be upon him) was ill for thirteen days. Of these, he spent five days in the rooms of his other wives and eight days in Aishah’s (may Allah be pleased with her) room.

Aishah (may Allah be pleased with her) later used to say, “The Messenger (peace and blessings be upon him) passed away in my room, on my allotted day, and upon my breast.” At the very final moment of his life, Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him) came to see the Messenger of Allah (peace and blessings be upon him), holding a fresh miswak. The Messenger (peace and blessings be upon him) repeatedly looked at the miswak. I understood that he wanted it. I took it, washed it, chewed it myself to soften it, and gave it to the Messenger of Allah (peace and blessings be upon him). He used it to clean his teeth beautifully. Then he extended his hand to return it to me, but his hand fell. He breathed his last. Praise be to the Great Allah, who caused his Messenger’s saliva and mine to mingle at the final moment of his worldly life.104

Many people think that the reason for the Messenger of Allah’s (peace and blessings be upon him) such affection and admiration for Aishah (may Allah be pleased with her) was her physical beauty. But this notion is completely wrong. Among the wives of the Pure Messenger, Juwayriyyah, Zaynab, and Safiyyah (may Allah be pleased with them) were the most beautiful. Their beauty is mentioned in the books of Hadith, Sirah, and history. But apart from one or two places, little is said about Aishah’s (may Allah be pleased with her) beauty. For example, once Umar (may Allah be pleased with him), while advising Hafsah (may Allah be pleased with her), made a comment about her, and upon hearing it the Messenger (peace and blessings be upon him) smiled slightly.105 Essentially, Umar’s comment proves only that Aishah (may Allah be pleased with her) deserved precedence over Hafsah (may Allah be pleased with her).

The real point is what the Messenger (peace and blessings be upon him) himself said: a bride may be chosen for marriage on the basis of four qualities: 1. wealth, 2. beauty, 3. noble lineage, and 4. piety. You should seek piety.106 For this reason, among his wives, the one through whom the greatest service to the religion could be rendered was the one most beloved to the Messenger of Allah (peace and blessings be upon him). Aishah’s (may Allah be pleased with her) understanding, reflection, contemplation, and ability to retain legal rulings were far greater than those of the other wives. Essentially, these qualities made her her husband’s beloved. Allamah Ibn Hazm has established this through a detailed discussion in his work Al-Milal wa al-Nihal. This Hadith of the Messenger of Allah (peace and blessings be upon him) has been narrated in various Hadith collections.107

Arabic will be inserted.

“Among men, many have attained perfection, but among women none attained perfection except Maryam bint Imran and Asiyah, the wife of Pharaoh. Yet Aishah’s status above all women is like the superiority of tharid over all other foods.”

The significance of the Messenger of Allah’s (peace and blessings be upon him) immense love for Aishah (may Allah be pleased with her) can be understood from this Hadith. His admiration was not for Aishah’s (may Allah be pleased with her) youth, beauty, and physical attractiveness; rather, it was for her inner qualities and perfection. After Aishah (may Allah be pleased with her) in these inner qualities came Umm Salamah (may Allah be pleased with her). For this reason, despite being older, she too was deeply loved by the Messenger of Allah (peace and blessings be upon him). Khadijah (may Allah be pleased with her) passed away at the age of sixty-five, or thereabouts, but her love was so deeply rooted in the heart of the Messenger of Allah (peace and blessings be upon him) that even Aishah (may Allah be pleased with her) felt jealous of it.108

Aishah (may Allah be pleased with her) had a heart full of pure love for her husband, the Messenger of Allah (peace and blessings be upon him). She would be hurt if anyone else claimed a share in that love. Sometimes, if she awoke at night and did not find her husband beside her, she would become restless. One night she awoke in the middle of the night. Her husband was not beside her, and there was no lamp burning in the house. She began feeling around in the darkness. At last, she found her husband’s blessed feet in one place. He was lying in prostration.109

On another occasion, the same situation arose. Aishah (may Allah be pleased with her) thought that he might have gone to another wife’s room. She looked around and saw her husband quietly absorbed in reciting tasbih in a corner. Aishah (may Allah be pleased with her) felt ashamed of her unfounded suspicion. She said to herself, “May my parents be sacrificed for him! What am I thinking, and in what state is he?”110

Another night, Aishah (may Allah be pleased with her) awoke at midnight. Not finding her husband beside her, she searched here and there and eventually reached the cemetery, where she saw him engaged in supplication and seeking forgiveness. She quietly returned. When she told her husband about it in the morning, he said, “Yes, at night I felt that something was passing in front of me. So it must have been you.”

Once, Aishah (may Allah be pleased with her) and Hafsah (may Allah be pleased with her) accompanied the Messenger of Allah (peace and blessings be upon him) on a journey. While traveling at night, the Messenger (peace and blessings be upon him) rode behind Aishah (may Allah be pleased with her) on her mount and continued along the way, talking with her.

One day, Aishah and Hafsah (may Allah be pleased with them) consulted each other and exchanged camels. At night, the Messenger (peace and blessings be upon him) mounted Aishah’s (may Allah be pleased with her) camel as usual and traveled while talking with Hafsah (may Allah be pleased with her). Aishah (may Allah be pleased with her), deprived of her husband’s company, became distressed. When the caravan stopped at the next station, she climbed down from her mount, buried both feet in the grass, and said to herself, “O Allah! I cannot tell him anything anymore. Send a scorpion or a snake to bite me!”111

Among the wives of the Messenger of Allah (peace and blessings be upon him) were women from various backgrounds. Some were daughters of Arabia’s most noble families. They found it extremely difficult to live with the Messenger of Allah (peace and blessings be upon him) in such humble and impoverished circumstances. Therefore, they collectively began asking the Messenger of Allah (peace and blessings be upon him) to improve their standard of living. In this context, verses of the Holy Qur’an were revealed, giving them the final choice: whoever wished could voluntarily end the relationship and leave, or could accept this impoverished condition and continue living with the Messenger of Allah (peace and blessings be upon him). Since Aishah (may Allah be pleased with her) was young, the Messenger (peace and blessings be upon him) told her to consult her parents. She said, “I choose Allah’s Messenger.” She made this decision before all the others and requested the Messenger of Allah (peace and blessings be upon him), “O Messenger of Allah! Do not consult anyone else because of my decision.”112

The Noble Messenger (peace and blessings be upon him) would often lie with his head on Aishah’s (may Allah be pleased with her) thigh. One day, while the Messenger (peace and blessings be upon him) was resting in that position, Abu Bakr (may Allah be pleased with him), angered with his daughter for some reason, entered her room and pushed her side. But Aishah (may Allah be pleased with her) did not move at all, fearing that it might disturb the Messenger of Allah’s (peace and blessings be upon him) rest.113

Aishah (may Allah be pleased with her) carefully preserved the garments in which the Noble Messenger (peace and blessings be upon him) passed away. Once, showing a Companion one of the Messenger of Allah’s (peace and blessings be upon him) cloaks and blankets, she said, “He passed away in these clothes.”114

The entire life of the Noble Messenger is an example for humankind. Thus, in the life of ‘A’ishah (may Allah be pleased with her) and the Messenger of Allah (peace and blessings of Allah be upon him), we also see how a husband should behave in order to make his wife happy. At times we find the Messenger of Allah (peace and blessings of Allah be upon him) exceptionally generous and open with ‘A’ishah (may Allah be pleased with her). Even when he saw her engaged in some very trivial amusement or play, he would express his pleasure. The Noble Messenger of Allah (peace and blessings of Allah be upon him) fostered an Ansari girl. When he came to the very simple home, he said: “‘A’ishah, is there no singing or music?”115

Once, on Eid day, some Abyssinians were performing wrestling exercises, swaying and displaying their skill with spears. ‘A’ishah (may Allah be pleased with her) asked her husband to let her watch the performance. The Messenger (peace and blessings of Allah be upon him) stood in front of her as a screen, while ‘A’ishah (may Allah be pleased with her) enjoyed the performance. He stood there until ‘A’ishah (may Allah be pleased with her) became tired and moved away of her own accord.116

Once, ‘A’ishah (may Allah be pleased with her) was speaking somewhat loudly with the Messenger of Allah (peace and blessings of Allah be upon him). At that moment, her father Abu Bakr (may Allah be pleased with him) arrived. Angered by what he regarded as such disrespect from his daughter, he raised his hand to strike her. The Messenger (peace and blessings of Allah be upon him) quickly came between them and protected ‘A’ishah. When Abu Bakr (may Allah be pleased with him) had left, the Messenger (peace and blessings of Allah be upon him) said to ‘A’ishah: “Did you see how I saved you?”117

Once, the Messenger (peace and blessings of Allah be upon him) came to ‘A’ishah (may Allah be pleased with her) bringing a girl with him and said: “Do you know this girl?” ‘A’ishah (may Allah be pleased with her) replied: “No.” The Messenger (peace and blessings of Allah be upon him) said: “She is so-and-so’s slave girl. Would you like to hear her sing?” ‘A’ishah (may Allah be pleased with her) expressed her interest in listening. The slave girl sang for a long time. At one point, the Messenger (peace and blessings of Allah be upon him) remarked about her: “Satan plays music through her nostrils.” That is, the Messenger of Allah (peace and blessings of Allah be upon him) disliked this kind of singing. To amuse ‘A’ishah (may Allah be pleased with her), the Messenger of Allah (peace and blessings of Allah be upon him) would sometimes tell her stories.118 At other times, he would patiently listen to her stories. But even during such intimate and joyful moments, if the call to prayer reached his ears, he would immediately go out straightaway, as though he did not know anyone.119

Once, during a journey, ‘A’ishah (may Allah be pleased with her) was the traveling companion of the Messenger of Allah (peace and blessings of Allah be upon him). At one point along the way, the Messenger (peace and blessings of Allah be upon him) told all his companions to go ahead. Then he said to ‘A’ishah: “Come, let us race and see who can get there first.” ‘A’ishah (may Allah be pleased with her) was slim and light, so she reached the destination first. Some time later, they again had an opportunity to race. ‘A’ishah (may Allah be pleased with her) said: “By then I had become heavier, so the Messenger (peace and blessings of Allah be upon him) went ahead of me.” He then said: “This is repayment for that day.”120

Whenever the Noble Messenger (peace and blessings of Allah be upon him) had the opportunity to eat with ‘A’ishah (may Allah be pleased with her), they ate together from one dish on the same dining cloth. Once, before the command concerning hijab, they were eating together when ‘Umar (may Allah be pleased with him) arrived. The Messenger (peace and blessings of Allah be upon him) invited him to eat, and the three of them ate together.121 Their affection during meals was such that wherever ‘A’ishah (may Allah be pleased with her) placed her mouth, the Messenger (peace and blessings of Allah be upon him) would drink from precisely that spot.122 Since no lamp was lit in the house at night, as they sat eating in the darkness, their hands would sometimes reach the same piece of food.123

The books of Sirah and Hadith present a remarkable picture of the love, affection, displeasure, and reconciliation between the Messenger of Allah (peace and blessings of Allah be upon him) and ‘A’ishah (may Allah be pleased with her). Their conduct demonstrates that Islam did not deny the natural, pure emotions of human beings. At times, they can be seen becoming emotional like ordinary people. We must not forget that just as ‘A’ishah (may Allah be pleased with her) was the wife of a Prophet, she was also a woman; and just as the Messenger of Allah (peace and blessings of Allah be upon him) was a Prophet and Messenger, he was also a husband. Therefore, many accounts of their conduct and their moments of displeasure and reconciliation as husband and wife have been related in various books—accounts that are highly remarkable and instructive.

The Noble Messenger (peace and blessings of Allah be upon him) frequently remembered his first wife, the late Khadijah (may Allah be pleased with her). Once, while he was discussing Khadijah (may Allah be pleased with her), ‘A’ishah (may Allah be pleased with her) exclaimed: “O Messenger of Allah! Why do you remember this old woman so much? Allah has given you a better wife than her.” The Messenger (peace and blessings of Allah be upon him) replied: “Allah granted me children through her.”124

Another narration states that one day the Messenger (peace and blessings of Allah be upon him) began praising Khadijah (may Allah be pleased with her) and continued praising her for a long time. ‘A’ishah (may Allah be pleased with her) said: “I felt an inner pang and said: ‘O Messenger of Allah! You praise for so long a Qurayshi old woman with red lips, who died long ago. Allah has given you better wives than her.’” Hearing this, the color of the Messenger of Allah’s (peace and blessings of Allah be upon him) face changed. He said: “Khadijah was such a wife of mine that when people rejected me as a Prophet, she believed in me; when people refused to help me, she stood by me with her wealth and resources. Allah granted me children through her, while my other wives deprived me of children.”125

Once, ‘A’ishah (may Allah be pleased with her) had a headache. The Messenger of Allah (peace and blessings of Allah be upon him) was then approaching the onset of his final illness. He said to ‘A’ishah (may Allah be pleased with her): “If you were to die before me, I would wash you with my own hands, shroud you, and supplicate for you.” ‘A’ishah (may Allah be pleased with her) said: “O Messenger of Allah! You are wishing for my death. If that happened, you would bring another wife into this room.” Hearing this, the Messenger (peace and blessings of Allah be upon him) smiled.126

After the incident of the Ifk, or accusation against her character, when revelation declared ‘A’ishah’s (may Allah be pleased with her) innocence, her mother said: “Go and express your gratitude to your husband.” ‘A’ishah (may Allah be pleased with her) immediately replied in a tone of injured pride: “I am grateful to no one except Allah, who declared my innocence.”

Once, the Messenger (peace and blessings of Allah be upon him) said: “‘A’ishah, I can tell when you are pleased or displeased with me.” ‘A’ishah (may Allah be pleased with her) asked: “How?” He said: “When you are displeased, you swear by saying, ‘By the Lord of Ibrahim’; and when you are pleased, you say, ‘By the Lord of Muhammad.’”127

Serving Her Husband

The books of Hadith contain accounts in many places of ‘A’ishah’s (may Allah be pleased with her) service to her husband. Even though there were servants in the house, she performed all the tasks with her own hands. She ground flour, prepared food, made the bed, brought and placed water for ablution, twisted the neck ropes of the sacrificial animals, combed her husband’s hair, applied perfume to his body, washed clothes, placed the miswak and water near his head at night, and washed and cleaned the miswak.

One day, the Messenger of Allah (peace and blessings of Allah be upon him) went to the mosque wrapped in a blanket. A Companion said: “O Messenger of Allah! There appears to be a dirty spot on the blanket.” He immediately removed the blanket and sent it to ‘A’ishah (may Allah be pleased with her) in the hands of a servant. ‘A’ishah (may Allah be pleased with her) had water brought, washed the blanket with her own hands, dried it, and sent it back to the Messenger of Allah (peace and blessings of Allah be upon him).128

Qays al-Ghifari (may Allah be pleased with him) was one of the members of the People of the Bench. He related: One day the Messenger of Allah (peace and blessings of Allah be upon him) said: “All of you, go today to ‘A’ishah’s house.” He took us to the house and said: “‘A’ishah, feed us all.” ‘A’ishah (may Allah be pleased with her) served us all cooked food and gave us milk and water to drink.129 This was probably before the command concerning hijab was revealed.

Although ‘A’ishah (may Allah be pleased with her) was her husband’s dearest wife, she served him with even greater eagerness and dedication than the others. She was always attentive to her husband’s comfort, ease, wishes, and dislikes. His miswak often needed washing, and ‘A’ishah (may Allah be pleased with her) alone had the opportunity to perform this task.130

Her Obedience and Adherence to Her Husband:

One of a wife’s foremost qualities in Islam is obedience to and adherence to her husband. During the long nine years of ‘A’ishah’s (may Allah be pleased with her) companionship with her husband, it is needless to say that she never opposed or disregarded any of his instructions; even when he indicated, by a gesture or hint, that he disliked something, she immediately abandoned it. Once, she carefully hung a curtain bearing pictures over the doorway. As the Messenger (peace and blessings of Allah be upon him) was about to enter the room, his eyes fell on the curtain. At once, his blessed face became pale. Seeing this, ‘A’ishah (may Allah be pleased with her) understood everything. She said: “Forgive me! Will you tell me what my offense is?” The Messenger (peace and blessings of Allah be upon him) said: “Angels do not enter a house in which there are pictures.” On hearing this, ‘A’ishah (may Allah be pleased with her) tore down the curtain.131

Many wives fully obey and follow their husbands during their husbands’ lifetimes. But it is difficult to find a comparable example of the extent to which ‘A’ishah (may Allah be pleased with her) obeyed her husband and carried out his commands after his death. She lived for many years after the passing of the Messenger of Allah (peace and blessings of Allah be upon him). Throughout that long period, she fulfilled every command and wish of her husband just as she had done during his lifetime.

The Noble Messenger (peace and blessings of Allah be upon him) taught ‘A’ishah (may Allah be pleased with her) generosity. She maintained this quality with great devotion until the end of her life. Once, she asked the Messenger of Allah (peace and blessings of Allah be upon him) for permission to participate in jihad. The Messenger (peace and blessings of Allah be upon him) said: “The jihad of women is Hajj.” From the time she heard this statement, she acted upon it so strictly that very few years of her life passed without her performing Hajj.132

Once, a man sent some clothes and a small amount of cash to ‘A’ishah (may Allah be pleased with her). At first she refused to accept them and sent them back. Then she summoned the man again, accepted them, and said: “Something occurred to me.”133

Once, ‘A’ishah (may Allah be pleased with her) fasted on the Day of ‘Arafah. Because of the intense heat, she sprinkled water on her head. Someone advised her to break the fast. She said: “When I have heard from the Messenger of Allah (peace and blessings of Allah be upon him) that fasting on the Day of ‘Arafah expiates the sins of the entire year, how can I break it?”134

After seeing the Messenger of Allah (peace and blessings of Allah be upon him) perform the Duha prayer, she performed this prayer throughout her life. She used to say: “Even if my father rose from the grave and forbade me to perform this prayer, I would not obey him.”135 Once, a woman asked ‘A’ishah (may Allah be pleased with her): “What do you say about applying henna?” She replied: “My beloved liked the color of henna very much, but he did not like its smell. It is not unlawful. You may apply it if you wish.”

The Religious Life of Husband and Wife Within the Home

The house of ‘A’ishah (may Allah be pleased with her) was the dwelling of a Prophet. There was no trace of wealth or luxury in it. They had no concern for worldly splendor. ‘A’ishah (may Allah be pleased with her) said that when the Messenger of Allah (peace and blessings of Allah be upon him) came home, it was his habit to repeat the following words in a somewhat raised voice.136

It will be in Arabic.

“If the children of Adam possessed two valleys full of wealth, they would desire a third. Nothing can fill their greed except dust. Allah says: I created wealth only so that prayer may be established and zakat may be given. Whoever turns toward Allah, Allah turns toward him.”

His true aim was to remind people that there is no end to human greed and to remind them of the real purpose for which wealth is given.

The Noble Messenger (peace and blessings of Allah be upon him) would return home after performing the ‘Isha prayer. After using the miswak, he would immediately lie down. He would wake in the middle of the night and perform the Tahajjud prayer. Toward the end of the night, he would wake ‘A’ishah (may Allah be pleased with her). She would rise and join her husband in prayer. Finally, he would perform the Witr prayer. After dawn had broken, the Pure Messenger (peace and blessings of Allah be upon him) would perform the Sunnah of Fajr, lie down briefly on his side, and converse for a while with ‘A’ishah (may Allah be pleased with her).137 Then he would leave the house to perform the obligatory Fajr prayer. Sometimes the Messenger of Allah (peace and blessings of Allah be upon him) and ‘A’ishah (may Allah be pleased with her) would spend the entire night in worship and devotion to Allah. The Messenger (peace and blessings of Allah be upon him) would lead the prayer, and ‘A’ishah (may Allah be pleased with her) would follow him. During a solar or lunar eclipse, when the Messenger (peace and blessings of Allah be upon him) stood to pray, she too would stand. The Messenger (peace and blessings of Allah be upon him) would lead the congregational prayer in the mosque, while she followed his prayer from the house.138

Besides the five daily prayers and Tahajjud, she regularly performed the Duha prayer after seeing the Messenger of Allah (peace and blessings of Allah be upon him) perform it. She frequently fasted. At times, both husband and wife would fast together. During the last ten days of Ramadan, the Messenger (peace and blessings of Allah be upon him) would observe I‘tikaf in the mosque. ‘A’ishah (may Allah be pleased with her) would also join him. She would set up a tent and enclose it in the mosque courtyard. After the Fajr prayer, the Messenger (peace and blessings of Allah be upon him) would come there for a while.139

In 11 AH, she accompanied the Messenger of Allah (peace and blessings of Allah be upon him) on his Farewell Hajj. She intended to perform both Hajj and ‘Umrah. However, because of her natural female condition, she was unable to perform the circumambulation at the proper time. She became extremely distressed and began to cry. When the Messenger (peace and blessings of Allah be upon him) returned from outside and saw her crying, he also began to weep. He asked the reason and explained what she should do. Accompanied by her brother ‘Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him), she completed the obligatory rite that remained unfinished.140

An ordinary person may wonder whether the Noble Messenger (peace and blessings of Allah be upon him) relaxed, God forbid, in fulfilling his responsibility as Messenger during moments of comfort and rest within the home. Such an idea is completely unfounded. Earlier we mentioned ‘A’ishah’s (may Allah be pleased with her) comment: “The Messenger (peace and blessings of Allah be upon him) would speak with us. As soon as he heard the call to prayer, he would stand up. At that moment it seemed as though he did not know us at all.” ‘A’ishah (may Allah be pleased with her) lovingly hung a curtain bearing pictures in order to please the Messenger of Allah (peace and blessings of Allah be upon him). Instead of showing satisfaction, the Messenger of Allah (peace and blessings of Allah be upon him) expressed displeasure.

Once, ‘A’ishah (may Allah be pleased with her) responded harshly to a Jew who had cursed her with death. The Messenger (peace and blessings of Allah be upon him) immediately said: “‘A’ishah! Allah is Merciful. He loves mercy and gentleness.” On another occasion, ‘A’ishah (may Allah be pleased with her) ground flour with her own hands, made bread, and went to sleep. During that time, a neighbor’s goat entered the house and ate everything. ‘A’ishah (may Allah be pleased with her) ran to catch the goat and was about to strike it several times. The Messenger (peace and blessings of Allah be upon him) stopped her and said: “‘A’ishah! Do not harm the neighbor.”

Her Relationship with Her Co-Wives and Their Children:

As far as we know, the existence of a co-wife is one of the most difficult things for a woman to endure in this world. ‘A’ishah (may Allah be pleased with her) had between one and eight co-wives at different times. Through the blessing of the Messenger of Allah’s (peace and blessings of Allah be upon him) noble companionship, all the impurities in their hearts were removed and their hearts became clear and pure. The picture we find of ‘A’ishah’s (may Allah be pleased with her) life with her co-wives and their children remains an unparalleled example for women throughout the world.

Although Khadijah (may Allah be pleased with her) was not alive during ‘A’ishah’s (may Allah be pleased with her) time, she always remained alive in the heart of the Noble Messenger (peace and blessings of Allah be upon him). He would constantly recall Khadijah (may Allah be pleased with her) to ‘A’ishah (may Allah be pleased with her). For this reason, ‘A’ishah (may Allah be pleased with her) said: “I was not jealous of anyone as much as I was of Khadijah, because the Messenger (peace and blessings of Allah be upon him) remembered her so frequently, and no one else could do so. Yet it was ‘A’ishah (may Allah be pleased with her) who informed this Ummah of the Messenger of Allah’s (peace and blessings of Allah be upon him) sacrifices in Khadijah’s name, his sending gifts to Khadijah’s friends, and all of Khadijah’s contributions in the early period of Islam, such as comforting her husband, advising him to remain patient, and standing beside him with every possible means and resource. She also informed them that Allah had given Khadijah (may Allah be pleased with her) the glad tidings of Paradise.141 This alone gives an idea of the clarity and breadth of her heart.

Praising Sawdah (may Allah be pleased with her), ‘A’ishah (may Allah be pleased with her) said: “Other than Sawdah, I never saw a woman who made me wish that my soul were in her body.” Regarding Maymunah (may Allah be pleased with her), she said after her death: “She was the most God-fearing among us.”142 Safiyyah (may Allah be pleased with her) could prepare excellent food. ‘A’ishah acknowledged her skill by saying: “I have never seen anyone who could prepare food better than her.” Many accounts of ‘A’ishah’s conduct and dealings with her co-wives are found in the books of Hadith and Sirah, portraying her generosity, magnanimity, and excellent character. ‘A’ishah’s (may Allah be pleased with her) sweet manners and conduct pleased everyone. Thus, during the incident of the Ifk, when she was in a state of utter confusion, one of her co-wives, Zaynab (may Allah be pleased with her), replied when the Messenger (peace and blessings of Allah be upon him) asked her about ‘A’ishah’s character: “I know nothing of her except goodness.”143

‘A’ishah (may Allah be pleased with her) had no children. However, several of the other wives of the Messenger of Allah (peace and blessings of Allah be upon him) had children. Her relationship with them was exemplary. Zaynab, Ruqayyah, Umm Kulthum, and Fatimah were the four daughters of Khadijah (may Allah be pleased with her). Before ‘A’ishah (may Allah be pleased with her) entered the household of the Messenger of Allah (peace and blessings of Allah be upon him), all except Fatimah (may Allah be pleased with her) had married and gone to their husbands’ homes. Ruqayyah died in 6 AH, and Zaynab and Umm Kulthum died in 8 and 9 AH respectively. The books of Hadith and Sirah contain no incident indicating a bitter relationship between them and ‘A’ishah (may Allah be pleased with her). Rather, the comments and conduct attributed to ‘A’ishah (may Allah be pleased with her) regarding these daughters show the depth of their affection. Concerning Zaynab, who attained martyrdom in the path of Allah, ‘A’ishah (may Allah be pleased with her) related these words of the Messenger of Allah (peace and blessings of Allah be upon him): “She was my very dear daughter; she was harmed because of her love for me.” ‘A’ishah (may Allah be pleased with her) also related how tenderly and affectionately the Messenger (peace and blessings of Allah be upon him) treated Umamah, this Zaynab’s daughter.

When ‘A’ishah (may Allah be pleased with her) came to her husband’s home, the unmarried Fatimah (may Allah be pleased with her) was still in her father’s house. She was, however, five or six years older than ‘A’ishah. This mother and daughter spent a year, or somewhat less, together. In the second year after the Hijrah, Fatimah married ‘Ali (may Allah be pleased with him). ‘A’ishah (may Allah be pleased with her) took part in arranging the marriage along with the other mothers. Not only that, but at the Messenger of Allah’s (peace and blessings of Allah be upon him) instruction, she gave it special attention. She plastered the house, prepared the bedding, personally made a pillow by stripping date-palm fiber, served dates and raisins to the guests, and made a wooden rack for hanging the water-skin and clothes. ‘A’ishah (may Allah be pleased with her) related: “I have never seen a wedding as splendid as Fatimah’s.”144

In praise of Fatimah (may Allah be pleased with her), ‘A’ishah (may Allah be pleased with her) said: “I have never seen anyone better than Fatimah except her father.” Once, a follower asked ‘A’ishah (may Allah be pleased with her): “Who was the dearest person to the Messenger of Allah (peace and blessings of Allah be upon him)?” She replied: “Fatimah.” ‘A’ishah (may Allah be pleased with her) said: “I have never seen anyone whose manner, conduct, and bearing resembled those of the Messenger of Allah (peace and blessings of Allah be upon him) more than Fatimah.” When Fatimah came to visit her father, he would stand up, kiss her forehead, and seat her in his place. When he went to her house, she would rise, kiss him, and seat him in her place.145

In her husband’s home, Fatimah (may Allah be pleased with her) had become somewhat tired from doing all the work with her own hands. One day she went to her father to request a servant. By chance, she did not find him at home. She entrusted her mother ‘A’ishah with speaking to him about the matter and returned.146

‘A’ishah (may Allah be pleased with her) related: “One day, all of us wives were sitting beside the Messenger of Allah (peace and blessings of Allah be upon him). At that moment Fatimah came from the front. Her gait was exactly like that of the Messenger of Allah (peace and blessings of Allah be upon him); there was not the slightest difference. The Messenger of Allah (peace and blessings of Allah be upon him) called her with great emotion and seated her beside him. Then he whispered something into her ear. Fatimah began to cry. Seeing her distress, the Messenger (peace and blessings of Allah be upon him) whispered something else into her ear. This time Fatimah began to laugh. ‘A’ishah (may Allah be pleased with her) said: ‘Fatimah, the Messenger (peace and blessings of Allah be upon him) tells you a secret, excluding his wives, and you are crying?’ After the Messenger (peace and blessings of Allah be upon him) rose, I asked Fatimah about it. She said: ‘I will not disclose my father’s secret.’”

After the passing of the Messenger of Allah (peace and blessings of Allah be upon him), ‘A’ishah (may Allah be pleased with her) asked about it again one day. Fatimah said: “The reason I cried was that he told me of his death. The reason I laughed was that he said to me: ‘Fatimah, would you not be pleased to be the leader of all the women of the world?’”147

These incidents mentioned above make clear how affectionate ‘A’ishah’s (may Allah be pleased with her) relationship was with her co-wives’ daughters. Many more such incidents are found in the books of Hadith and Sirah.

Wars and Battles

Imam al-Bukhari related that Anas (may Allah be pleased with him), describing the Battle of Uhud, said: “I saw ‘A’ishah and Umm Sulaym (may Allah be pleased with them) carrying water-skins on their shoulders, bringing water and pouring it into the mouths of the wounded. When the water ran out, they would refill them and pour again.”148 At the time of the Battle of Uhud, she was no more than ten or eleven years old. She took part in the battle and tended to the wounded.

Imam Bukhari says that the Battle of Banu Mustaliq was the Battle of al-Muraysi‘. There is, however, some disagreement among experts in the Prophetic biography about the year in which this battle took place. Muhammad ibn Ishaq says it occurred in the sixth year after the Hijrah; Musa ibn ‘Uqbah says in the fourth year; and ‘Urwah says it occurred in Sha‘ban of the fifth year after the Hijrah.149 Al-Muraysi‘ was a spring belonging to the tribe of Banu Mustaliq. Their leader was al-Harith ibn Abi Dirar. He organized the people of his own tribe and neighboring tribes to fight against the Messenger of Allah (peace and blessings of Allah be upon him). Upon learning of this, the Messenger of Allah (peace and blessings of Allah be upon him) set out from Medina with an army to suppress them. A large number of hypocrites joined this army—more than had ever joined any other battle.150 Finally, the two armies confronted each other beside al-Muraysi‘. During this expedition, the hypocrites hatched a vile conspiracy involving ‘A’ishah (may Allah be pleased with her). I shall now relate the incident in somewhat greater detail.

In Sha‘ban of the fifth or sixth year after the Hijrah, the Noble Prophet (peace and blessings of Allah be upon him) learned that the people living near Muraysi‘ were preparing to fight the Muslims. As soon as he learned this, the Messenger (peace and blessings of Allah be upon him) set out toward them with an army. The leading hypocrite, ‘Abdullah ibn Ubayy, joined the expedition with a large number of hypocrites. Ibn Sa‘d says that no previous battle had seen the participation of so many hypocrites. After the expedition, these hypocrites tried in various ways to create divisions among the Muslims. By the mercy of Allah and through the foresight and capable leadership of the Messenger of Allah (peace and blessings of Allah be upon him), all the conspiracies of ‘Abdullah ibn Ubayy ended in failure.

During this journey, they hatched a conspiracy centered on ‘A’ishah, the Mother of the Believers (may Allah be pleased with her). They made an extremely insulting and false accusation against the chaste character of ‘A’ishah (may Allah be pleased with her). The main account has been narrated in the words of ‘A’ishah herself in various hadith and Prophetic-biography works, including Sahih Bukhari. She said:

Whenever the Noble Messenger of Allah (peace and blessings of Allah be upon him) went somewhere far away, he would decide by drawing lots which of his wives would accompany him. During the campaign against Banu Mustaliq, my name was drawn, so I became his companion on the journey. On our return, when we had reached near Medina, the Messenger (peace and blessings of Allah be upon him) camped at a stopping place during the night. Toward the end of the night, preparations were made to depart. I awoke and went outside to relieve myself. On my way back, when I reached a place near the camp, I realized that my necklace had fallen somewhere. I went back to look for it. In the meantime, the caravan had departed. The practice was that, when we were about to leave, I would sit in my hawdaj (a palanquin carried on a camel’s back), and four men would lift it and fasten it onto the camel. At that time, because of our poverty and hardship, we women were extremely light and thin. When my hawdaj was lifted, the men did not realize that I was not inside it. Unwittingly, they placed the hawdaj on the camel and departed.

Meanwhile, I found the necklace and returned, but found no one there. So I covered my entire body with my outer garment and lay down there. I thought that, when they went ahead and did not find me, they would return to look for me. In that state I fell asleep. In the morning, Safwan ibn al-Mu‘attal al-Sulami arrived at the place where I was sleeping. As soon as he saw me, he recognized me, because he had seen me several times before the command regarding veiling was revealed. When he saw me, he stopped his camel, and in astonishment he exclaimed, “Indeed, we belong to Allah and to Him we shall return! The Messenger of Allah’s wife has been left here.”

As soon as I heard his voice, I awoke. I quickly sat up and covered my face with my shawl. He did not say a word to me. He brought his camel, made it kneel before me, and stood at a distance. I mounted the camel, while he walked, holding its reins. Around noon, we caught up with the caravan, which had only just stopped at a place. None of them had realized that I had been left behind. A mountain of false accusations was built upon this incident. Among those who took the lead in the matter, ‘Abdullah ibn Ubayy was the foremost. But I knew nothing at all of what was being said about me.”

Another narration says that when ‘A’ishah (may Allah be pleased with her), riding on Safwan’s camel, arrived at the soldiers’ camp, and it became known that she had been left behind, ‘Abdullah ibn Ubayy shouted, “By Allah! This woman could not save herself. Look, look! Your Prophet’s wife spent the night with another man, and now she has openly come away with him.”

‘A’ishah (may Allah be pleased with her) said, “After returning to Medina, I fell ill. I remained bedridden for nearly a month. News of this false accusation began spreading throughout the city. It did not take long for it to reach the ears of the Noble Prophet (peace and blessings of Allah be upon him), but I knew nothing about it. One thing nevertheless troubled me: when I was ill, the Messenger of Allah (peace and blessings of Allah be upon him) was not showing me the same affection as before. When he came into the house, he would only ask the members of the household, ‘How is she?’ He would not speak to me. This made me suspect that something had happened. Finally, after obtaining his permission, I went to my mother’s house so that she could care for me properly.”

“One night I went outside the house to relieve myself. At that time, toilets had not yet been built in all our homes. We would go into the wilderness to relieve ourselves. Mis­tah ibn Uthathah’s mother was with me; she was my father’s maternal cousin. As she stumbled while walking, she suddenly exclaimed, ‘May Mis­tah perish!’ I said, ‘What kind of mother are you? How can you wish for your own son’s destruction? He is also a man who participated in the Battle of Badr.’ She said, ‘My daughter, do you know nothing?’ Then she told me the entire story and related everything the liars were saying about me.”

It should be noted that, besides the hypocrites, a small number of Muslims also became involved in this false campaign. Among them, Mis­tah ibn Uthathah, the renowned Muslim poet Hassan ibn Thabit, and Hamnah bint Jahsh, the sister of Zaynab (may Allah be pleased with her), are particularly noteworthy. ‘A’ishah (may Allah be pleased with her) said, “On hearing this story, my blood seemed to turn to water. I even forgot the purpose for which I had gone out. I returned straight home and spent the entire night weeping.”

Meanwhile, during my absence, the Noble Messenger of Allah (peace and blessings of Allah be upon him) called ‘Ali and Usamah ibn Zayd (may Allah be pleased with them) and sought their advice on the matter. Usamah (may Allah be pleased with him) spoke well in my defense. He said, ‘O Messenger of Allah! I have never seen anything in your wife except goodness. Everything being said is false—nothing but fabricated accusations.’ ‘Ali said, ‘O Messenger of Allah! There is no shortage of women in our society. You may take another wife in her place. If you wish to know the truth, you can call the maid and inquire about the matter.’

The maid was called and questioned. She said, ‘By Allah, Who sent you with the true religion, I have seen nothing bad in her for which any objection could be made. The only fault I have seen is that I would knead dough and leave it, saying, “Please watch it for a while.” But she would fall asleep, and a goat would come and eat the prepared dough.’

That day, the Noble Prophet (peace and blessings of Allah be upon him) said in a sermon, ‘O Muslims! Who among you will protect me from the man who has harmed me by making a false accusation against my wife? By Allah, I have seen no fault in my wife, nor in the man against whom this accusation has been made. During my absence, he never entered my house.’ Hearing this, Usayd ibn Hudayr—or, according to some narrations, Sa‘d ibn Mu‘adh (may Allah be pleased with him)—stood up and said, ‘O Messenger of Allah! If the accuser is from our tribe, we shall kill him; and if he is from the tribe of our brothers, the Khazraj, then tell us what to do.’ At this, Sa‘d ibn ‘Ubadah, the chief of the Khazraj, stood up and said, ‘You are lying. You will not be able to kill him at all. You are saying this only because he is from the Khazraj. Had he been one of your people, you would never have spoken of killing him.’ He was then told, ‘You are a hypocrite; that is why you support the hypocrites.’

This argument created an uproar in the Prophet’s Mosque. The people of the two tribes, Aws and Khazraj, were on the verge of fighting inside the mosque itself. But the Noble Prophet (peace and blessings of Allah be upon him) calmed them and then came down from the pulpit.

For nearly a month, the fabricated story of this false accusation continued circulating throughout society. The Noble Prophet (peace and blessings of Allah be upon him) remained in severe mental distress. I continued to weep, while my parents spent their days in boundless anxiety and worry. At last, the Noble Prophet (peace and blessings of Allah be upon him) came one day and sat beside me. During all that time, he had not once sat near me. Abu Bakr and Umm Ruman, ‘A’ishah’s parents, thought that a decisive statement might be made that day, so they too came and sat nearby. The Noble Prophet (peace and blessings of Allah be upon him) said, ‘O ‘A’ishah, these things about you have reached my ears. If you are innocent, then I hope Allah will disclose and establish your innocence. But if you have actually committed some sin, then repent to Allah and seek His forgiveness. When a servant acknowledges a sin and repents, Allah forgives him.’

At these words, the tears in my eyes dried up. I said to my father, ‘Please answer the words of the Noble Messenger of Allah (peace and blessings of Allah be upon him).’ He replied, ‘My daughter, I do not know what to say.’ I said to my mother, ‘You say something.’ She too said, ‘I do not know what to say.’ Then I said, ‘You have heard something, and it has settled in your minds. If I say that I am innocent—Allah is my witness, I am completely innocent—you will not believe me. And if I admit something that I did not do, Allah knows that I would be lying. At that moment I tried to recall the name of Ya‘qub (peace be upon him), but I could not remember it. Finally, I said, “In such a situation, I can only say what the father of Yusuf (peace be upon him) said:”

The Arabic will be provided.

Having said this, I turned away and lay down. I said to myself, ‘Allah knows fully that I am innocent. Surely He will disclose the truth to the people.’ But it never occurred to me that revelation would descend in my defense and be recited until the Day of Resurrection. I thought that the Messenger (peace and blessings of Allah be upon him) might have a dream through which Allah would reveal my innocence. In the meantime, the state that accompanies the descent of revelation came over the Noble Prophet (peace and blessings of Allah be upon him). Even in the intense cold, drops of sweat began falling from his blessed face. Seeing this, we all became silent. In my heart I was completely fearless, but my parents were in a deeply distressing state. They were restless and anxious, wondering what great truth Allah would uncover. When the state accompanying revelation ended, the Noble Messenger of Allah (peace and blessings of Allah be upon him) appeared extremely joyful. Smiling, the first words he said were, ‘O ‘A’ishah, rejoice! Allah has sent down revelation declaring your innocence.’ Then he recited to us verses 11 through 21 of Surah al-Nur. My mother said to me, ‘Get up and thank the Messenger of Allah (peace and blessings of Allah be upon him).’ I replied, ‘I will thank neither him nor either of you. I am thanking Allah, Who revealed Qur’anic verses concerning my innocence. You did not even declare this false accusation to be untrue.’151

The accusation made against ‘A’ishah (may Allah be pleased with her) is called al-ifk in the language of the Qur’an. Through this word, Allah Himself completely refuted the accusation. The word ifk means to reverse the original statement and say whatever one wishes contrary to the actual truth. In this sense, it is used to mean a wholly false and fabricated statement. When used regarding an accusation, it means a clear false accusation or false slander.152

After Qur’anic verses were revealed declaring ‘A’ishah’s (may Allah be pleased with her) innocence, the hadd (prescribed punishment) was imposed on two men and one woman for making an explicit false accusation. They were Mis­tah ibn Uthathah, the poet Hassan ibn Thabit, and Hamnah bint Jahsh (may Allah be pleased with them).153

The Incident of the Revelation of the Verse on Tayammum:

Through ‘A’ishah (may Allah be pleased with her), Allah has shown humankind many kinds of benefit. In connection with al-ifk, He promulgated many rules and legal measures to preserve human society from sexual misconduct and obscenity. Likewise, through her, He granted the provision of tayammum as an alternative to water for ritual purification. I believe it would not be irrelevant to discuss this matter briefly here.

On another journey, ‘A’ishah (may Allah be pleased with her) was with the Messenger of Allah (peace and blessings of Allah be upon him). According to Ibn Sa‘d, this too occurred during the expedition to al-Muraysi‘.154 She was wearing the same necklace around her neck. When the caravan reached a place called Dhat al-Jaysh or al-Bayda, the necklace again broke loose from her neck and fell somewhere.155 She had learned a great deal from the earlier incident, so she immediately informed the Messenger of Allah (peace and blessings of Allah be upon him). It was close to dawn. The Messenger (peace and blessings of Allah be upon him) ordered the soldiers to halt at the place where they had camped, but there was not the slightest amount of water there. Meanwhile, the time for the Fajr prayer arrived. The people, frightened and alarmed, rushed to Abu Bakr (may Allah be pleased with him) and said, ‘A’ishah has put the army in a terrible predicament.’ Abu Bakr (may Allah be pleased with him) ran straight to ‘A’ishah. He saw the Messenger (peace and blessings of Allah be upon him) resting with his head on ‘A’ishah’s knee. In an agitated voice, Abu Bakr said to his daughter, ‘You are always bringing new troubles upon people.’ Saying this, he angrily poked her several times in the ribs. But ‘A’ishah did not move at all, fearing that she might disturb the Messenger of Allah’s (peace and blessings of Allah be upon him) rest.

Morning came. The Messenger of Allah (peace and blessings of Allah be upon him) awoke and learned everything. One characteristic of Islamic laws and regulations is that they have always been revealed at the appropriate time. Before this, ablution had been obligatory for prayer in Islam. On this occasion, the following verse was revealed, explaining what should be done when water cannot be found:

The Arabic will be provided.

“And if you are ill, or on a journey, or any of you comes from relieving himself, or you have had contact with women, and you find no water, then perform tayammum with clean earth and wipe your faces and hands with it. Surely Allah is Ever-Pardoning.” (al-Nisa’: 43)

In reality, the ruling of tayammum is a special gift and one of the distinctive features granted to this ummah. How great is Allah’s favor that, for ablution, ritual bathing, and other forms of purification, He has made an object whose availability is easier than water a substitute for water. This easy provision was not granted to any previous ummah; it was granted exclusively to the ummah of Muhammad.

In any case, the fervent and enthusiastic group of Muslim warriors—who had considered themselves to be in serious difficulty because they could not find water—became immensely joyful upon receiving this mercy from Allah. Usayd ibn Hudayr, a great Companion, exclaimed emotionally, ‘O family of Abu Bakr al-Siddiq! This is not the first blessing Islam has brought you.’156

Another narration states that Usayd ibn Hudayr said to ‘A’ishah (may Allah be pleased with her), ‘May Allah reward you well! Whenever a calamity has befallen you—something you disliked—Allah has used it to grant some benefit or another to you and the Muslims.’157

The great Siddiq, Abu Bakr (may Allah be pleased with him), who only a short while earlier had become agitated while disciplining his beloved daughter, now addressed her proudly: ‘My dearest daughter! I did not know that you were such a source of blessing. Through you, Allah has granted the Muslim ummah so much blessing and ease.’158

It should be noted that ‘A’ishah (may Allah be pleased with her) had borrowed this necklace from her sister Asma to wear.159 Later, when ‘A’ishah’s camel was lifted as the caravan was preparing to depart, the necklace was found beneath the camel.160

The Incident of Ila’ or Takhyir:

There are many notable events in the life of ‘A’ishah (may Allah be pleased with her) with the Noble Messenger of Allah (peace and blessings of Allah be upon him). The two most important among them are the incidents of Tahrim and Ila’ or Takhyir. Tahrim is the incident concerning honey that was mentioned in the biography of Hafsah (may Allah be pleased with her). Although the other incident was referred to in passing in various places earlier, it was not discussed in detail; it is therefore related here.

This occurred in the ninth year after the Hijrah, or, according to another view, around the time of the Battles of Ahzab and Banu Qurayzah.161 By then, the message of Islam had spread throughout the farthest reaches of Arabia. Wealth was continually accumulating in Islam’s public treasury. Despite this, some indications have already been given of the poverty, hardship, and frugality in which the members of the Noble Messenger’s household lived. After the conquest of Khaybar, the amount of grain and dried dates allocated for the whole year to the purified wives of the Prophet was extremely insufficient. Moreover, each of them was accustomed to entertaining guests and giving charity. Consequently, their standard of living was very low. They spent each day in hunger or semi-hunger. Before marrying the Messenger of Allah (peace and blessings of Allah be upon him), they had lived very comfortable lives in their fathers’ homes or in the homes of their former husbands. Therefore, seeing the abundance of wealth in the hands of the Messenger of Allah (peace and blessings of Allah be upon him), they jointly demanded an increase in their allotted provisions.

When this reached ‘Umar (may Allah be pleased with him), he first explained to his daughter Hafsah (may Allah be pleased with her), ‘You are asking for an increase in your livelihood. Whatever you need, ask me for it.’ Then ‘Umar (may Allah be pleased with him) went to the door of each of the Mothers of the Believers in turn and advised them. Umm Salamah said, ‘O ‘Umar! You interfere in every matter; now you have begun interfering in the matter of the Messenger of Allah’s (peace and blessings of Allah be upon him) wives as well.’ Hearing this, ‘Umar (may Allah be pleased with him) felt humiliated and fell silent.

One day, Abu Bakr and ‘Umar (may Allah be pleased with them) both came to the Messenger of Allah (peace and blessings of Allah be upon him) and found his wives sitting around him, pressing him to increase their provisions. The two men moved to strike their respective daughters, ‘A’ishah and Hafsah. The women escaped their fathers’ hands by promising that they would never again distress the Messenger (peace and blessings of Allah be upon him) by demanding an increase in their provisions.

The other wives remained firm in their demand. At that time, the Messenger (peace and blessings of Allah be upon him) fell from a horse and was injured when his ribs struck the root of a tree.162

Adjacent to ‘A’ishah’s chamber was another room called al-Mashrabah. The Messenger (peace and blessings of Allah be upon him) withdrew there. He vowed that he would not visit any of his wives for a month. The hypocrites spread the news that the Messenger (peace and blessings of Allah be upon him) had divorced all his wives. On hearing this, the noble Companions gathered in the mosque. An atmosphere of unrest prevailed in every home. The wives of the Messenger of Allah (peace and blessings of Allah be upon him) began to weep. None of the Companions dared to ask the Messenger of Allah (peace and blessings of Allah be upon him) to verify the truth of the matter.

When ‘Umar (may Allah be pleased with him) heard the news, he came to the Prophet’s Mosque and found the noble Companions sitting silently in a sorrowful state. Twice he sought permission to meet the Messenger of Allah (peace and blessings of Allah be upon him), but received no response. On the third occasion, permission was granted, and he entered. He saw the Messenger (peace and blessings of Allah be upon him) lying on a simple cot, with the marks of a coarse blanket on his blessed body. ‘Umar (may Allah be pleased with him) looked around the room and saw nothing except a few earthen vessels and a dry water-skin. Tears came to his eyes at this sight. He said, ‘O Messenger of Allah! Have you divorced your wives?’ He replied, ‘No.’ ‘Umar said, ‘May I announce this good news among the Muslims?’ With the Messenger of Allah’s (peace and blessings of Allah be upon him) permission, ‘Umar (may Allah be pleased with him) raised his voice and exclaimed, ‘Allah is the Greatest!’

That month had twenty-nine days. ‘A’ishah (may Allah be pleased with her) said, ‘I counted the days one by one. When twenty-nine days had passed, he came out of seclusion.’ The Noble Messenger of Allah (peace and blessings of Allah be upon him) went first to ‘A’ishah’s room. She asked, ‘O Messenger of Allah! You had vowed for a month, but today is only the twenty-ninth day.’ He replied, ‘A month can also consist of twenty-nine days.’163

Since the purified wives desired an improvement in their standard of living, while the Noble Prophet (peace and blessings of Allah be upon him) could not sully himself with worldly luxuries in order to satisfy his wives, Allah Most High revealed the verses of Takhyir. Takhyir means granting a choice and freedom. In other words, whichever of his wives wished could remain married to the Messenger of Allah while accepting poverty and hardship; and whichever wished could leave him. The verse is quoted below:

The Arabic will be provided.

“O Prophet! Say to your wives: If you desire the life of this world and its adornment, then come, I will provide for you and release you graciously. But if you desire Allah, His Messenger, and the Hereafter, then know that Allah has prepared a great reward for those among you who do good.” (Al-Ahzab: 29)

In a hadith mentioned in Sahih Muslim, Jabir ibn ‘Abdullah (RA) narrated the events of that time, saying that one day Abu Bakr and ‘Umar (RA) came to the Noble Prophet (peace and blessings be upon him) and found his wives sitting around him while the Messenger (peace and blessings be upon him) sat silently. Addressing ‘Umar (RA), he said: “You see these women sitting around me; in fact, they are asking me for money for their expenses.” Hearing this, both Companions sternly admonished their respective daughters and said to them: “You are causing distress to the Messenger of Allah (peace and blessings be upon him) and asking him for something he does not possess.” According to another narration, they were about to strike them, but the Messenger (peace and blessings be upon him) stopped them.164 Indeed, the above incident clearly shows the extent of the financial hardship the Noble Prophet (peace and blessings be upon him) was experiencing at that time.

When this verse was revealed, the Noble Prophet (peace and blessings be upon him) first spoke to ‘A’ishah (RA): “I am going to tell you something, so do not answer hastily. Consult your parents.” Then the Noble Prophet (peace and blessings be upon him) recited the mentioned verse to her and said that this command had come from Allah. ‘A’ishah (RA) immediately said: “Why should I consult my parents about this? I desire only Allah, His Messenger, and success in the Hereafter.” The Messenger of Allah (peace and blessings be upon him) was greatly pleased by this reply. He said: “I shall present the matter to your co-wives in the same way as I presented it to you.” ‘A’ishah (RA) said: “Please do not inform anyone else of my decision.” But the Messenger (peace and blessings be upon him) did not accept her request. He told his other wives exactly as he had told ‘A’ishah (RA), and also informed them that ‘A’ishah (RA) had chosen Allah, Allah’s Messenger (peace and blessings be upon him), and the Hereafter.165 Each of them gave the same reply as ‘A’ishah (RA). In the books of Sirah, this incident is called ‘Takhyir’. ‘Takhyir’ means granting a choice: giving the wife the option to decide whether to remain with her husband or separate from him.

Sayyid Abul A‘la Maududi, citing Ibn al-‘Arabi’s Ahkam al-Qur’an, said: “At the time the verses of ‘Takhyir’ were revealed, the Noble Messenger (peace and blessings be upon him) had four wives: Sawdah (RA), ‘A’ishah (RA), Hafsah (RA), and Umm Salamah (RA).”166 However, Allamah Ibn Kathir, citing ‘Ikrimah (RA), stated that the Messenger of Allah (peace and blessings be upon him) had nine wives at that time. Five were from the Quraysh: ‘A’ishah, Hafsah, Umm Habibah, Sawdah, and Umm Salamah (RA); the others were Safiyyah, Maymunah, Juwayriyyah, and Zaynab bint Jahsh al-Asadiyyah (RA).167 This difference arose because of disagreement regarding the time of the incident.

The Death of Her Husband

When ‘A’ishah (RA) was eighteen years old, her husband, the Messenger of Allah (peace and blessings be upon him), passed away. One day, before the month of Safar in 11 AH, the Messenger (peace and blessings be upon him) came to ‘A’ishah’s (RA) room and found her groaning with a headache. Seeing her condition, the Messenger (peace and blessings be upon him) said: “If you were to die before me, I would personally wash you, shroud you, and bury you.” ‘A’ishah (RA) immediately responded: “O Messenger of Allah! You are saying this so that you can bring another wife into this room.” Hearing this, the Messenger (peace and blessings be upon him) placed his hand on his head and exclaimed: “Oh, my head!” It is said that the Messenger of Allah’s (peace and blessings be upon him) headache actually began from that time.168 He then went to Maymunah’s (RA) room and became bedridden. Even in this condition, he spent the night in the room of the wife whose turn it was. But every day he would ask where he would stay the following day. His wives understood that he wished to remain with ‘A’ishah (RA), so they all gave him permission. From that day until the final moment of his worldly life, he stayed in ‘A’ishah’s (RA) room.169

Someone may now wonder: Why was the Noble Messenger of Allah (peace and blessings be upon him) so eager to go to ‘A’ishah (RA)? Was it because he loved her excessively?

The experts say, no. Allah had granted ‘A’ishah (RA) such intelligence, intellect, memory, natural perfection, and power of thought as none of his other wives possessed. Therefore, it is not unreasonable to think that the Messenger of Allah (peace and blessings be upon him) intended for all the words, deeds, and conduct of the final days of his life to be fully preserved. In reality, that is what happened. Most authentic reports concerning the final illness and passing of the Messenger of Allah (peace and blessings be upon him) reached the world through ‘A’ishah (RA).

The severity of the Messenger of Allah’s (peace and blessings be upon him) illness increased day by day. At one point, he became unable to go to the mosque to lead the prayer. His wives attended to him. They recited some supplications they had learned from the Messenger of Allah (peace and blessings be upon him) and blew over him. ‘A’ishah (RA) also recited some supplications and blew over him.170

The worshippers gathered for the Fajr prayer were sitting and waiting for the Messenger of Allah (peace and blessings be upon him). Each time he tried to rise, he would lose consciousness. Finally, he instructed Abu Bakr (RA) to lead the prayer. ‘A’ishah (RA) said: “I thought that whoever stood in the Messenger of Allah’s (peace and blessings be upon him) place, people would regard him as an ill omen and unsuitable. So I said: ‘O Messenger of Allah (peace and blessings be upon him), Abu Bakr is a tender-hearted man. He will not be able to do this; he will weep. Instruct someone else.’ But he gave the same instruction a second time. Then ‘A’ishah (RA) requested Hafsah (RA) to repeat this to the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) remarked: ‘You are all like the companions of Joseph. Tell them that Abu Bakr will lead the prayer.’171

Before falling ill, the Messenger of Allah (peace and blessings be upon him) had left some cash with ‘A’ishah (RA) and forgotten to spend it. During this severe illness, he remembered it. He said to ‘A’ishah (RA): “Where are those dirhams? Spend them in the cause of Allah. How could Muhammad meet Allah while harboring an unfavorable thought?” The money was immediately distributed among the poor.172

Now the Messenger of Allah’s (peace and blessings be upon him) final moment had arrived. ‘A’ishah (RA) was sitting near his head, and he was leaning against her chest. ‘A’ishah (RA) continued praying for the Messenger of Allah’s (peace and blessings be upon him) recovery. His hand was in hers. Suddenly, he pulled his hand away and exclaimed:

The Arabic is: (Allahumma war-Rafiq al-A‘la).

That is, “O Allah, I choose the Highest Companion.”173

‘A’ishah (RA) said: “While he was healthy, he would say that every prophet is given the choice, at the time of death, between the life of this world and the life of the Hereafter. After the Messenger of Allah (peace and blessings be upon him) uttered these words, I understood that he had chosen to depart from us.174” She said: “O Messenger of Allah (peace and blessings be upon him), you are suffering greatly.” He replied: “There is also a reward proportionate to the suffering.”

‘A’ishah (RA) was supporting the Noble Messenger (peace and blessings be upon him) in a seated position. Suddenly, she felt the weight of his body. Looking into his eyes, she realized that he was no more. She gently placed his blessed head on the pillow and broke down in tears.175

The greatest honor and distinction of ‘A’ishah (RA) is that the blessed body of the Noble Messenger (peace and blessings be upon him) was buried in her own room, to one side.176

Once, ‘A’ishah (RA) saw in a dream three moons descending one after another into her room. She told her father, Abu Bakr al-Siddiq (RA), about the dream. When the Noble Messenger (peace and blessings be upon him) was buried in her room, Abu Bakr (RA) said to his daughter: “This is one of those three moons, and the finest of them.”177 Later events proved that the second and third moons in her dream were Abu Bakr (RA) and ‘Umar (RA).

‘A’ishah (RA) was widowed at the age of eighteen and lived another forty-eight years in that state. As long as she lived, she remained beside the blessed grave. At first, she slept beside the grave of the Messenger of Allah (peace and blessings be upon him). After seeing him in a dream one day, she stopped sleeping there. Until ‘Umar (RA) was buried in ‘A’ishah’s (RA) room, she would enter and leave without a hijab, because the two people lying there were her husband and her father. After ‘Umar (RA) was buried beside them, she said that she now needed a hijab whenever she went there.

Allah declared a second marriage forbidden for the Azwaj al-Mutahharat (the pure wives). It has been narrated from Ibn ‘Abbas (RA) that he said: A man wished to marry one of the wives of the Messenger of Allah (peace and blessings be upon him) after his death. Someone asked Sufyan, one of the narrators in the chain of this hadith: “Was she ‘A’ishah (RA)?” Sufyan replied: “That is what the narrators have mentioned.” As-Suddi said that the man who had this intention was Talhah ibn ‘Ubaydillah. It was in this context that the following verse was revealed:178

The Arabic is:

“It is not lawful for you to hurt the Messenger of Allah or to marry his wives after his death. Indeed, that would be a grave offense in the sight of Allah.”179

In another verse, Allah declared the Azwaj al-Mutahharat to be the mothers of the Muslims.180

The Arabic is:

“The Prophet is closer to the believers than their own selves, and his wives are their mothers.”

In essence, the Azwaj al-Mutahharat—who were the life companions of the Noble Prophet (peace and blessings be upon him) for part of their lives—would spend the remainder of their lives practicing and propagating their husband’s teachings and deeds. They are the mothers of the Muslims. Their responsibility would be to provide their children with ta‘lim and tarbiyyah (education and training). Allah Himself stated their responsibilities and duties as follows:181

“O wives of the Prophet! You are not like other women. If you fear Allah, do not speak in a soft and alluring manner with unrelated men, lest the one whose heart is diseased develop evil desire. Speak appropriately. Remain in your homes, and do not display yourselves as women displayed themselves in the first Age of Ignorance. Establish prayer, pay zakat, and obey Allah and His Messenger. O members of the Prophet’s household! Allah only wishes to remove impurity from you and purify you completely. Remember Allah’s verses and the words of wisdom recited in your homes. Surely Allah is Subtle and All-Aware.”

The rest of ‘A’ishah’s (RA) life was a practical interpretation of the divine words quoted above. After the death of the Noble Messenger (peace and blessings be upon him), the respected father of the Mother of the Believers, ‘A’ishah (RA), Abu Bakr al-Siddiq (RA), was elected caliph. A few days after the funeral of the Messenger of Allah (peace and blessings be upon him) and the conclusion of the affairs surrounding the election of the caliph, the wives of the Messenger (peace and blessings be upon him) wished to send ‘Uthman (RA) to the caliph on their behalf to settle the matter of inheritance. ‘A’ishah (RA) reminded them that the Noble Messenger (peace and blessings be upon him) had said during his lifetime: “I will leave no heir. Everything I leave behind will be considered charity.”182 Hearing this, they all fell silent.

In reality, what worldly property had the Noble Messenger (peace and blessings be upon him) left behind that could have been distributed among his heirs? It is reported in hadith that he left neither dirhams nor dinars, livestock, slaves, nor anything else as inheritance.183

However, as the highest authority of the state, he had retained several gardens under his administration. The Rashidun Caliphate kept their income allocated to the same purposes for which it had been spent during the lifetime of the Messenger of Allah (peace and blessings be upon him). The Messenger (peace and blessings be upon him) supported his wives from this income, and Abu Bakr (RA) continued this arrangement.184

The Death of Her Father

Abu Bakr (RA) had the opportunity to govern the caliphate for only two years. He died in the thirteenth year after the Hijrah. As he lay in his final illness, his daughter ‘A’ishah (RA) was sitting at his bedside. Earlier, while in good health, he had given her some property for her use and possession. Now, remembering that his other children also needed property, he said: “My dear daughter, my piece of liver! Will you give that property to your other brothers?” His daughter replied: “Certainly, I will.” He then asked her: “How many pieces of cloth were used for the Messenger of Allah’s (peace and blessings be upon him) shroud?” She replied: “Three white cloths.” He asked again: “On which day did he pass away?” She said: “Monday.” He asked again: “What day is today?” She replied: “Monday.” He said: “Then I too must depart tonight.” He then looked at his own cloak, which had saffron stains, and said: “Wash this cloth and shroud me in it together with two other cloths.” His daughter said: “But this cloth is old.” He replied: “The living need new clothes more than the dead.”185 He passed away that very night. He was buried in ‘A’ishah’s (RA) chamber, beside the Messenger of Allah (peace and blessings be upon him), slightly toward his feet. This was the second moon to fall in ‘A’ishah’s (RA) chamber. Only two years after losing her husband at such a young age, she lost her father as well.

The Caliphate of al-Faruq

The period of the caliphate of al-Faruq al-A‘zam (RA) was distinguished by excellence in every respect. He fixed a cash allowance for every Muslim. According to one report, he gave each of the Azwaj al-Mutahharat an annual allowance of twelve thousand.186 Another report says that he gave ten thousand to each of the other Azwaj al-Mutahharat and twelve thousand to ‘A’ishah (RA). ‘Umar (RA) himself explained the reason for giving her this preference: “I give her two thousand more because she was the dearest of the Messenger of Allah’s (peace and blessings be upon him) wives.”

According to the number of the Azwaj al-Mutahharat, Caliph ‘Umar (RA) had nine bowls made. Whenever something came into his possession, he sent it to them in nine separate bowls. When distributing gifts, he was so careful that if an animal was slaughtered, he sent portions from its head to its feet to them.

During the conquest of Iraq, a container filled with valuable pearls came into the hands of the Muslims. It was sent to the caliph’s court along with the other spoils of war. Distributing the pearls proved difficult for everyone. Caliph ‘Umar (RA) said: “If you all permit, I can send these pearls to the Mother of the Believers, ‘A’ishah (RA), because she was the dearest of the Messenger of Allah’s (peace and blessings be upon him) wives.” The container was sent to ‘A’ishah (RA). She opened it and said: “After the Messenger of Allah (peace and blessings be upon him), Ibn Khattab has shown me many great favors. O Allah, do not keep me alive to receive such favors from him in the future.”

Caliph ‘Umar (RA) wished to be buried in ‘A’ishah’s (RA) chamber near the blessed feet of the Messenger of Allah (peace and blessings be upon him), but he could not bring himself to say so. Although, once beneath the earth, it is not legally necessary for men to observe hijab from women, out of courtesy and propriety he still considered himself non-mahram to ‘A’ishah even after burial. He was deeply troubled by these thoughts in his final moments. At last, he sent his son, saying: “Convey my greetings to the Mother of the Believers and tell her that ‘Umar wishes to be buried beside his two companions.” ‘A’ishah (RA) said: “Although I had reserved that place for myself, I willingly give him preference.”

Even after receiving this permission from the Mother of the Believers, ‘Umar (RA) instructed before his final breath: “Take my bier to her door and ask permission once again. If she grants permission, bury me inside; otherwise, bury me in the public Muslim cemetery.” After the caliph’s death, his instruction was carried out. ‘A’ishah (RA) granted permission a second time, and his body was taken inside and buried.187

Thus he became the third moon of ‘A’ishah’s (RA) dream—the one through whom her dream came true.

The martyrdom of Caliph ‘Uthman (RA) at the hands of the rebels was one of the most tragic events in Islamic history. In its aftermath, the Mother of the Believers, ‘A’ishah (RA), became directly involved in contemporary politics. Against this backdrop, another heartbreaking event occurred: the Battle of the Camel. We will not reach a judgment on whether her involvement in the events following ‘Uthman’s (RA) martyrdom was right or wrong. We will simply believe that all her efforts and actions were intended for the welfare of the religion and the Ummah. A somewhat detailed account is necessary to understand these historical events.

The caliphate of ‘Uthman (RA) lasted approximately twelve years. During the first half of this period, a peaceful environment free from all kinds of turmoil and disorder prevailed. Then, gradually, various complaints began to arise from the people. ‘A’ishah (RA) narrated that the Messenger of Allah (peace and blessings be upon him) had advised ‘Uthman (RA) that if Allah ever placed the garment of the caliphate upon him, he should not voluntarily remove it.188

‘A’ishah (RA) was highly respected and accepted among the Muslim public. According to Allah’s declaration, she was the mother of the Muslims. In every region of the caliphate—Hijaz, Iraq, Egypt, and elsewhere—she was regarded like a mother. People came to her with their various complaints and difficulties, and she gave them advice and consolation.

Until the early period of ‘Uthman’s (RA) caliphate, the great and wise Companions were still alive. Their advice was sought on matters of national importance, and they were appointed to important positions in the caliphate according to their qualifications. No one had any complaint during the time of the previous two caliphs. At that time, ambitious young men—such as ‘Abdullah ibn al-Zubayr, Muhammad ibn Abi Bakr, Marwan ibn al-Hakam, Muhammad ibn Abi Hudhayfah, and Sa‘id ibn al-‘As—assisted their elders. High positions in the caliphate and governorship were merely beyond their aspirations.

‘Abdullah ibn al-Zubayr (RA) was the grandson of al-Siddiq al-Akbar, the son of the Messenger of Allah’s (peace and blessings be upon him) cousin and the Companion al-Zubayr (RA). He considered himself entitled to the caliphate.

Muhammad ibn Abi Bakr was the younger son of the first caliph, Abu Bakr (RA), and the maternal half-brother of the Mother of the Believers, ‘A’ishah (RA). After Abu Bakr’s death, ‘Ali (RA) married Muhammad’s mother. For this reason, Muhammad was raised in ‘Ali’s (RA) care.189 ‘Ali (RA) also treated him like a son.

Muhammad ibn Abi Hudhayfah grew up under the care of ‘Uthman (RA). When he reached adulthood, he expected the caliph ‘Uthman (RA) to appoint him to an important position. Since the caliph did not consider him qualified, he became displeased, left Madinah, and went to Egypt.

Marwan and Sa‘id ibn al-‘As were two young men of the Umayyad clan. After the death of the highly respected Muhajirun, their children too came forward hoping to receive much from the caliphate. ‘Uthman (RA) belonged to the Umayyad clan. Therefore, whenever he gave high positions to men such as Marwan and Sa‘id ibn al-‘As, intense reaction arose among the other ambitious young men of the Quraysh. For this reason, Muhammad ibn Abi Bakr and Muhammad ibn Abi Hudhayfah participated most actively in the demonstrations against ‘Uthman (RA). Moreover, these young men did not possess the equality, justice, honesty, trustworthiness, and taqwa—fear of Allah—of the senior Companions. Consequently, the people and soldiers who had seen the first generation of Companions became enraged under the leadership and rule of these men.

Most importantly, the Arabs had always been free. They grew up in the open environment of the desert. Each person was loyal to his own tribe and considered his tribe superior to other tribes. The ideal of Islamic equality made them forget all notions of aristocracy and brought them to the same level. Although the senior Companions (RA) upheld the teaching of Islamic equality, the officials and officeholders of the succeeding generation forgot it and caused others to forget it as well. They began openly displaying their authoritarianism and tribal aristocracy in their assemblies and courts. The other Arab tribes did not accept this attitude. They demanded equal rights. On the other hand, the newly Muslim non-Arab groups could not tolerate rule by the Quraysh, Banu Umayyah, or any Arab tribe. For this reason, they participated with great enthusiasm in every kind of disturbance within the caliphate.

Among the cities identified as meeting places of Arabs and non-Arabs, Kufa was one of the foremost. The fitnah of the Islamic caliphate began in this city. It was the largest stronghold of the Arab tribes. Sa‘id ibn al-‘As was the governor of Kufa. At night, the leaders of all the tribes would gather in his court. They generally discussed the wars of the Arabs and differences in rank among the Arab tribes. The situation was such that no tribe considered itself inferior in rank to another. Often the discussions turned into arguments, quarrels, and fighting. In this context, Sa‘id ibn al-‘As’s proud declaration that he was of Quraysh ancestry acted like oil poured on fire. His conduct caused the tribal leaders to complain, and ultimately it took the form of a fitnah.

At precisely this time, a Jew named Ibn Saba became a Muslim. The practice of the Jews is that if they cannot harm an enemy while remaining an enemy, they change their appearance and become a friend. Then, gradually, through secret conspiracies, they bring about the enemy’s complete destruction. In the past, they had behaved in the same way toward Christianity.

This Jewish descendant, Ibn Saba, continued spreading among the people the claim that Hazrat ‘Ali (RA) was the rightful claimant to the caliphate. He claimed that the Messenger of Allah (ﷺ) had left instructions concerning his becoming caliph. With all his strength, he propagated this erroneous belief. Taking advantage of various minor political disturbances in the caliphate, he spread his web of conspiracy everywhere. He traversed the entire caliphate. In Kufa, Basra, Egypt, and wherever there were large military cantonments, he created groups of revolutionaries. He made Egypt the center of these revolutionaries and united individuals scattered in different places. History has referred to this as the ‘Saba’i’ movement.

During the caliphate of Khalifa ‘Uthman (RA), most of the wars were being fought in Africa. Consequently, the greater part of the army remained there. Under the pretext of participating in the war, Muhammad ibn Abi Bakr and Muhammad ibn Abi Hudhayfa had the opportunity to mix freely with the soldiers and sow seeds of discontent among them. As a result, within a short time Egypt became the center of the rebellion against ‘Uthman (RA). At that time, ‘Abdullah ibn Abi Sarh was the governor of Egypt. Muhammad ibn Abi Bakr, Muhammad ibn Abi Hudhayfa, and others openly began a movement against ‘Abdullah ibn Abi Sarh and Khalifa ‘Uthman (RA). Thus, they became the leaders of a new political party in Egypt.

The season of Hajj arrived. In accordance with their mutual communications and decision, a group of one thousand people from Kufa, Basra, and Egypt set out toward the Hijaz under the pretext of performing Hajj and camped near Madinah. Hazrat ‘Ali (RA) and other prominent Companions explained matters to them and sent them back. After proceeding some distance, they returned and produced a letter addressed to the governor of Egypt. It contained the Khalifa’s instruction to the governor of Egypt to kill or imprison the leaders of the Egyptian rebels immediately upon their return to Egypt. According to the rebels, the letter was written in the hand of the Khalifa’s secretary, Marwan. Therefore, they collectively surrounded Khalifa ‘Uthman’s (RA) house and presented him with two proposals: either he would hand Marwan over to the rebels, or he would resign himself. Hazrat ‘Uthman rejected both proposals.

Hazrat ‘A’ishah (RA) was then in Madinah. She summoned her half-brother Muhammad ibn Abi Bakr, counseled him, and urged him to refrain from taking such an extreme decision against the Khalifa. But he did not heed his sister’s words.

While such a state of disorder prevailed in Madinah, Hazrat ‘A’ishah (RA) left for Makkah to perform Hajj, as she did every year. She also wanted to take Muhammad ibn Abi Bakr with her, but she could not persuade him. Thereafter, Hazrat ‘Uthman (RA) remained besieged in his own house for some time and eventually attained martyrdom at the hands of the rebels.

Hazrat ‘Uthman (RA) attained martyrdom at the hands of the rebels. Now it was time to elect a new Khalifa. Naturally, everyone’s attention should have turned to the four distinguished living Companions who had been among the six-member caliphate council appointed by Khalifa ‘Umar (RA). They were Talhah, Zubayr, Sa‘d ibn Abi Waqqas, and ‘Ali (RA). At this time, Sa‘d (RA) completely withdrew and kept himself out of public view. The people of Basra supported Talhah (RA). Some of the Egyptians supported Zubayr (RA), but the other section and the majority of the revolutionaries supported ‘Ali (RA). Among ‘Ali’s (RA) supporters, Ashtar al-Nakha‘i, ‘Ammar ibn Yasir, and Muhammad ibn Abi Bakr (RA) played leading roles. Similarly, each group or faction continued proposing the name of its preferred candidate. The names of ‘Abdullah ibn ‘Umar, son of the second Khalifa Hazrat ‘Umar (RA); Aban, son of the third Khalifa Hazrat ‘Uthman (RA); and ‘Abdur-Rahman, son of the first Khalifa Hazrat Abu Bakr (RA), were also proposed. After lengthy discussion, consideration, and debate, Hazrat ‘Ali (RA) was elected Khalifa under pressure from the rebels and at the wish of the people of Madinah.190

While all these events were taking place in Madinah, Hazrat Amir Mu‘awiyah (RA) in Syria was dreaming of independence, while Muhammad ibn Abi Hudhayfa sat in Egypt raising the banner of independence. The brutal murder of the Khalifa of the Messenger of Allah (ﷺ) and imam of the Muslim world, in the sacred land of Madinah during a sacred month, deeply affected people of every class. Even those who had previously criticized Hazrat ‘Uthman’s (RA) policies erupted in protest against such a detestable act. Hazrat ‘A’ishah (RA) was one of these people. No one wanted such excesses. Before this incident, Ashtar al-Nakha‘i once asked ‘A’ishah (RA), ‘God forbid! Could I speak of murdering the imam of the imams?’ Even so, the troublemakers spread the rumor that ‘A’ishah (RA) had also supported the murder of ‘Uthman (RA). Another reason people held this view was that her younger half-brother, Muhammad ibn Abi Bakr (RA), was one of the leading rebels.

We have already mentioned that Hazrat ‘A’ishah (RA) tried her utmost, but failed, to restrain her brother from his rash activities against ‘Uthman (RA). On one occasion, while discussing Hazrat ‘Uthman (RA), Hazrat ‘A’ishah said: ‘By Allah, I never wished for ‘Uthman (RA) to suffer any humiliation. If I did, then may I suffer the same fate as he did. O ‘Ubaydullah ibn ‘Adi! (‘Adi supported ‘Ali (RA).) After learning this, let no one deceive you. No one could dishonor the actions of the Companions of the Messenger of Allah (ﷺ) until division arose among them. Whoever criticized ‘Uthman said things that should not have been said. We examined their actions carefully and understood that they were nowhere near the actions of the Companions.’ The books of history and Sirah contain many such statements by Hazrat ‘A’ishah (RA), which show that she had no role whatsoever in the murder of ‘Uthman (RA). The accusations made against her were merely propaganda spread by the rebels.

The entire Muslim Ummah of that time was plunged into grief by this heart-rending incident in Madinah. A small group of the noble Companions, who saw the garden they had cultivated with their own blood being destroyed, could not remain still. They became active in bringing the matter to a resolution. This group was led by three great Companions: the Mother of the Believers, Hazrat ‘A’ishah; Hazrat Zubayr; and Hazrat Talhah (RA). Hazrat Talhah (RA) was a Qurayshi and the husband of the daughter of the first Khalifa, Hazrat Abu Bakr (RA), an early Muslim, and a mujahid who participated in every battle fought during the time of the Messenger of Allah (ﷺ). Zubayr was a heroic soldier of Islam, a paternal cousin of the Messenger of Allah (ﷺ), and the husband of Hazrat Asma (RA), daughter of the first Khalifa. Both were members of the caliphate panel appointed by the second Khalifa, Hazrat ‘Umar (RA).

As mentioned earlier, when Khalifa ‘Uthman (RA) was besieged in Madinah by the insurgents from outside, Hazrat ‘A’ishah (RA) left for Makkah to perform Hajj as she did every year. While returning to Madinah after completing Hajj, she received news of Khalifa ‘Uthman’s (RA) martyrdom. After proceeding a short distance, she met Hazrat Talhah and Zubayr (RA). With the permission of Khalifa Hazrat ‘Ali (RA), they had left Madinah and were traveling toward Makkah. The account they then presented to Hazrat ‘A’ishah (RA) of the law-and-order situation in Madinah has been recorded in various ancient historical works, including al-Tabari. Some of it is given below:191

‘We fled from Madinah as best we could from the Bedouins and ordinary people. We left the people in such a state that they are bewildered and helpless. They can neither recognize the truth nor reject falsehood, nor can they protect themselves.’

Hazrat ‘A’ishah said, ‘We should consult one another about what we should do now.’ At this point, she recited the following verse:

The Arabic will be

—If the leaders of my people had obeyed me, I could certainly have saved them from this calamity.

She returned to Makkah. When news of the Khalifa’s martyrdom spread in Makkah, people began rushing toward her from all directions. It is narrated from ‘Amrah bint ‘Abdur-Rahman that at that time the Mother of the Believers said:129 There is no other community like that community which rejects the ruling of the following verse:193

The Arabic will be

—If two groups of believers fight one another, then reconcile between them. Then, if one group attacks the other, fight the attacking group until it returns to Allah’s command. If it returns, reconcile between them with justice and act fairly.

It was the season of Hajj. As soon as the announcement was made, several hundred people from the Sacred Sanctuary responded. ‘Abdullah ibn ‘Amir came from Basra with a large amount of cash and joined ‘A’ishah (RA). Ya‘la ibn Munayyah brought seven hundred camels and six hundred thousand dirhams from Yemen and placed them in ‘A’ishah’s (RA) hands.194 A consultation was held at Hazrat ‘A’ishah’s (RA) residence to decide where this force would march. ‘A’ishah’s (RA) view was that they should march toward Madinah, because the Saba’ites and rebels were stationed there. Had this decision been implemented that day, the history of the Islamic Ummah might have been different. But they decided to obtain military assistance from Basra and Kufa, where Talhah and Zubayr (RA) had many supporters, in order to avenge ‘Uthman’s (RA) blood. The caravan then set out from Makkah toward Basra.

Hazrat ‘Abdullah ibn ‘Umar (RA) was then in Makkah. He too was asked to go toward Basra. Saying, ‘I am a man of Madinah; I will do what the people of Madinah do,’ he refused to travel with this caravan toward Basra. None of the other Mothers of the Believers who had prepared to return to Madinah with ‘A’ishah (RA) went with this caravan toward Basra. Only Hafsah (RA) wanted to go, but when her brother ‘Abdullah ibn ‘Umar (RA) forbade her, she did not go either. However, the other Mothers of the Believers and the ordinary people of Makkah escorted the Basra-bound caravan as far as Dhat al-‘Iraq. That day, on witnessing such a difficult time for Islam, they wept and mourned so intensely that nothing like it was ever seen again. For this reason, history calls that day Yawm al-Nahib, or the Day of Weeping.195 The Mother of the Believers, Hazrat ‘A’ishah (RA), mounted a camel and proceeded with the caravan toward Basra. Since this camel witnessed one of the greatest tragedies in history, I do not think it inappropriate to provide some information about it here. Two names are mentioned concerning who gave the camel to the Mother of the Believers. Ya‘la ibn Munayyah bought it for eighty dinars and gave it to her. The camel was called al-‘Askar. Alternatively, it is said that the camel belonged to a man from the ‘Uraynah tribe. The man of the ‘Uraynah tribe narrated:196 I was riding a camel when a horseman came and said to me, ‘Will you sell this camel of yours?’ I said, ‘Yes, I can sell it.’ He asked, ‘How much?’ I replied, ‘One thousand dirhams.’ He said, ‘Are you mad?’ I asked, ‘Why?’ By Allah, I have succeeded in catching anyone I wanted while riding it, and no one has been able to catch me while I was on its back.’ He said, ‘If you knew for whom I want to buy the camel! I want to buy it for the Mother of the Believers, ‘A’ishah (RA).’ I said, ‘Then I give it to you free of charge.’ He said, ‘That will not do. Come with me to the caravan; we will give you a female camel and many dirhams.’ I went with him to the caravan. In exchange, they gave me a female camel and four—or, according to another report, six—hundred dirhams.’ This man from the ‘Urani tribe was taken along with the caravan as a guide.

When people along the caravan’s route heard that the Mother of the Believers was leading the force, many joined with great emotion and enthusiasm. Before they had traveled even one manzil, a force of three thousand had been formed. What better opportunity could there have been for the young men of Banu Umayyah, the tribe of Hazrat ‘Uthman (RA), to create fitnah and disorder? Circumstances at that time were so unfavorable for them that, pursued from every direction, they had fled to Makkah and were gathering there. Hazrat ‘A’ishah’s (RA) announcement was a great opportunity for them. They all joined her force.

Ibn al-‘As of Banu Umayyah and Marwan ibn al-Hakam also set out with the caravan. When they reached Marj az-Zahran—or, according to another report, Dhat al-‘Iraq—Sa‘id ibn al-‘As said to his followers: ‘If you want to avenge the murder of ‘Uthman (RA), kill these people first.’ He was referring to Talhah, Zubayr, and other prominent figures. A general belief had spread among Banu Umayyah that the murderers of ‘Uthman (RA) were not only those who had killed him or come from outside to demonstrate against him; rather, all those who had criticized Hazrat ‘Uthman’s (RA) policies at various times, as well as those who had been in Madinah during the disturbances but had not fought to protect him, were also considered among his true killers. Marwan said, ‘We will make one of them—Talhah, Zubayr, or ‘Ali (RA)—fight another. The defeated one will be finished anyway, and the victor will be so weakened that we will easily overpower him.’197

In fact, the real objective of Banu Umayyah was to frustrate Hazrat ‘A’ishah’s (RA) call for reconciliation and her sincere efforts. Moreover, seeing the rise of a third power under ‘A’ishah’s (RA) leadership, many of them tried in various ways to create division within this force. They raised the question: after ‘Ali (RA) was defeated, who would become Khalifa—Talhah or Zubayr? When Hazrat ‘A’ishah (RA) learned of this propaganda, she stopped it. Then another question was raised: the decision about the caliphate could be made later, but who would lead the prayer at that moment? Hazrat ‘A’ishah (RA) assigned one day each to the sons of Talhah and Zubayr to lead the prayer, thereby putting an end to this fitnah as well.

On the way, when they reached a watering place called Haw’ab,198 the dogs there began barking upon seeing the huge caravan. ‘A’ishah (RA) asked the name of the place. She was told, ‘Haw’ab.’ She then remembered a saying of the Messenger of Allah (ﷺ), who had once told his wives: ‘Allah knows which of you will be the one whose presence causes the dogs of Haw’ab to bark.’ As soon as Hazrat ‘A’ishah (RA) remembered this prophecy, she decided to return. The caravan stayed there for one day and one night.199 Finally, fifty local inhabitants testified that this was not Haw’ab. She was then reassured. Moreover, Hazrat Zubayr said, ‘You will not return. It may be that Allah will resolve this dispute through you.’200 Some reports state the matter as follows: Some of ‘A’ishah’s (RA) companions told her, ‘Do not turn back; proceed forward. When the people see you, Allah will reconcile them.’ While she was hesitant about proceeding, she was told, ‘Hurry forward; ‘Ali’s (RA) army is approaching from behind.’ These reports show that Hazrat ‘A’ishah’s (RA) purpose in traveling toward Basra was solely reform and reconciliation.

Kufa:

After Makkah al-Mu‘azzamah, Madinah al-Munawwarah, and Basra, Kufa was the largest and most important city in Arabia. Hazrat Abu Musa al-Ash‘ari (RA) was its governor. Representatives of both sides presented the validity of their respective claims to him and sought his support. The great Companion Hazrat Abu Musa (RA), realizing the seriousness of this dispute, used his influence and sermons to call upon the people to stay away from it. Hazrat ‘A’ishah (RA) sent separate letters to the leaders of Kufa. Meanwhile, from Hazrat ‘Ali’s (RA) side, Hazrat ‘Ammar ibn Yasir and Imam al-Hasan (RA) arrived in Kufa. In a sermon delivered at Kufa’s congregational mosque, Hazrat ‘Ammar clearly presented the events of the time. After describing Hazrat ‘A’ishah’s (RA) honor and status, he said in that sermon: ‘All of this is correct, but Allah is testing her through this matter.’ ‘Ammar’s (RA) sermon had a powerful effect on the people of Kufa. Several thousand Muslims responded to his appeal. Nevertheless, doubt and hesitation continued to trouble the people of Kufa: on one side was the wife of the Messenger of Allah (ﷺ), the Mother of the Believers; on the other was the husband of the daughter of the Messenger of Allah (ﷺ) and his paternal cousin. With which of the two could they go?

Meanwhile, when Hazrat ‘A’ishah (RA) reached the vicinity of Basra, she sent letters through messengers to each of the city’s Arab leaders. After reaching Basra, she also visited the homes of some of the leaders. One city leader did not respond to her call. She went to his house herself and tried to persuade him. He said, ‘I am ashamed that I cannot obey my mother.’201

At that time, ‘Uthman ibn Hunayf was the governor of Basra on behalf of Hazrat ‘Ali (RA). To learn the true situation, he sent ‘Imran ibn Husayn and Abul-Aswad. They went to Hazrat ‘A’ishah (RA) and asked, on behalf of the governor, the purpose of her arrival. ‘A’ishah (RA) said to them, ‘By Allah, people like me cannot leave their homes while concealing anything. Nor can any mother hide the truth from her children.’ Then she presented before them the actual situation in Madinah and expressed her resolve to punish the murderers of ‘Uthman (RA) and end the conflict that had arisen among the Ummah. Finally, she said:202 ‘It is my duty to enjoin good upon you and forbid you from evil.’ Then she recited:203

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—Most of their secret counsels contain no good, except the counsel of one who enjoins charity, good deeds, or reconciliation between people.

These two men left Hazrat ‘A’ishah (RA) and went to Hazrat Talhah and Zubayr (RA). After taking leave of them, they returned to Hazrat ‘A’ishah (RA). She then said, ‘O Abul-Aswad, do not let your desire lead you toward Hell.’ Then she recited this verse to them:204

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‘Stand firm in giving just testimony for the sake of Allah.’

The effect of ‘A’ishah’s (RA) statement was that one of the two representatives, ‘Imran, withdrew from the dispute and advised the governor of Basra to do the same. But he did not refrain; rather, he continued trying to create public support in Basra for Hazrat ‘Ali (RA). Meanwhile, Talhah, Zubayr, and ‘A’ishah (RA) continued urging the people of Basra through speeches and addresses to come forward and support them. One day, after Talhah and Zubayr (RA) had spoken at a gathering, Hazrat ‘A’ishah (RA), noticing hesitation and doubt among the listeners, delivered the following address in a calm and solemn voice after praising Allah and offering salutations upon the Prophet:205

‘The people used to protest against ‘Uthman’s (RA) actions and publicize the faults of his officials and employees. People would come to Madinah and seek counsel and advice from us. They accepted the advice of peace and reconciliation that we gave them. We examined carefully all the complaints against ‘Uthman (RA) and found him to be an innocent, pious, and truthful man. As for the noisy agitators, we found them to be sinners and deceivers. There was one thing in their hearts and another on their tongues. When their numbers increased, they entered ‘Uthman’s (RA) house without cause or fault. Then they shed blood that was unlawful to shed, looted wealth that was not permissible to loot, and dishonored the sanctity of the sacred land, whose dignity they were obliged to preserve. Beware! The duty now, which no one should oppose, is to arrest the murderers of ‘Uthman (RA) and firmly enforce Allah’s command and law. Allah has said:206

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—Have you not seen those who were given a portion of the Scripture? They were invited to Allah’s Book so that it might judge between them, yet a group of them turned away, refusing.

Ibn ‘Abd Rabbih al-Andalusi included one of Hazrat ‘A’ishah’s (RA) speeches from this period in his book. It is exceptionally beautiful in language and style. Its translation is given here:207

‘O people! Be quiet! Be quiet! I have a mother’s claim over you, and I also have the right to advise you. No one can blame me in any way except a God-fearing person. The Messenger of Allah (ﷺ) passed away with his head resting against my chest. I am one of his most beloved wives. Allah Almighty has protected me in a special way from other people. Through me, the believer and the hypocrite were distinguished, and because of me Allah granted you the ruling of tayammum.

My father was the third Muslim on earth and the second of the two in the cave of Mount Thawr. He was the first person to receive the title as-Siddiq. The Messenger of Allah (ﷺ) passed away while pleased with him and having placed the necklace of the caliphate around his neck. After the death of the Messenger of Allah (ﷺ), when the rope of Islam began to sway, my father grasped it firmly. He alone seized the reins of hypocrisy, suppressed the springs of apostasy, and extinguished the fire fanned by the Jews. At that time, we waited with our eyes closed for deception, treachery, and fitnah and disorder. …Yes, now I have become the target of people’s questions because I have set out with an army. My purpose in setting out is not to seek sin and fitnah—which I wish to eliminate. Whatever I say, I say with truth and justice. I say this to present my justification and inform you. May Allah Almighty send blessings and peace upon the Prophet Muhammad (ﷺ).’

The people listened to her speech silently and attentively. Every word she uttered pierced the hearts of the opposing people like the point of an arrow. Many of them abandoned their side and came to join ‘A’ishah’s (RA) military camp.

After reaching Basra, Hazrat ‘A’ishah (RA) wrote letters to the governor of Kufa and the prominent people around Kufa and Basra, explaining the purpose of her arrival and their duties. It should be noted that before ‘Ali (RA) and ‘A’ishah (RA) finally confronted each other in what is called the Battle of the Camel, many minor clashes took place between people from both sides, resulting in many casualties. Eventually, authority in Basra was established under ‘A’ishah (RA).

Meanwhile, Hazrat Ali (RA) was preparing to travel from Madinah to Syria to bring Hazrat Muawiyah (RA) under control. At that moment, upon learning of the gathering in Basra, he was compelled to change his decision in order to deal with it. However, many Companions and their followers, who regarded this civil war among the Muslims as a trial or test, refused to accompany Ali (RA) on this journey. In Rabi al-Thani of 36 AH, Hazrat Ali (RA) set out from Madinah for Basra. The consequence of the failure of many Companions to take an active role on Ali’s (RA) side that day was that the killers of Uthman (RA)—whom Ali (RA) had been waiting for an opportunity to drive away—entered his small army. This became a cause of his disrepute on the one hand and of various problems on the other. On the day when the two armies of Umm al-Mu’minin Aishah (RA) and Amir al-Mu’minin Ali (RA) faced one another near Basra, a large group of people sympathetic toward the Muslim ummah sincerely tried to prevent these two groups of believers from clashing. Through their efforts, negotiations for a settlement had been firmly arranged. But on the one hand, the killers of Uthman (RA) were present in Ali’s (RA) army; they understood that if a settlement were reached, they would have no escape. On the other hand, Umm al-Mu’minin’s army contained people who wanted to make the two groups fight and thereby weaken both. Thus, although righteous people had made strenuous efforts to prevent the war, the evil forces lying in ambush among both sides conspired to ignite it, and the Battle of the Camel took place.²¹⁰

The Battle of the Camel

Hazrat Ali (RA) had set out from Madinah with only seven hundred men. Another seven thousand joined him from Kufa. With this small army, he reached Basra. The two armies faced each other on the battlefield. That day, the people of every Arab tribe had split into two sides. One section of the Mudar tribe stood facing the other. Likewise, in Azd and all the other tribes, one section stood against another. What a heartbreaking sight it truly was! That day, with few exceptions, every member of both sides was a soldier of truth. Each was firmly convinced that he was in the right. No one was willing to move even an inch from his position. Some tribal leaders from Kufa went to their Basran kinsmen in the mosque and urged them to keep away from this dispute. But they replied, “Are we to leave the Mother of the Believers alone?”

Nevertheless, the people on both sides firmly believed that matters would not reach the point of war and that a settlement would ultimately be reached. A tribal leader went to Hazrat Ali (RA) and urged him to reach a reconciliation. He had been willing from the very beginning. The leader asked Ali (RA), “Talhah, Zubayr, and Mother of the Believers, what is your aim and purpose in this action?” He replied, “To punish the killers of Uthman (RA) and to call for reconciliation.” The tribal leader said, “Mother of the Believers, think for a moment: you have caused the blood of five thousand people to be shed in order to punish five hundred, and for those five thousand, the blood of thousands more will have to be shed. What kind of reform and correction is this?” The man’s statement was so clear and compelling that the Mother of the Believers fell silent. She agreed to reconciliation, and everyone reached a decision together.²¹¹

Now both sides were at ease. The thought of war and fighting had left their hearts. No one had any doubt that everything would be settled properly. But the mischief-makers present among both sides saw that if reconciliation took place, their danger would be immense. Moreover, their plans and efforts of many years would fail. They then became active. A large number of the Saba’iyyah were on Ali’s (RA) side. After discussions, when the people of both camps were sleeping in the last part of the night, these Saba’iyyah launched an attack. This small group of sinful men suddenly set fires all around. Awaking abruptly, everyone took up his weapon. The leaders of every group and faction believed that the opposing side had taken advantage of their sleep, broken the agreement, and attacked them. Hazrat Ali (RA) tried with all his might to stop the people, but failed.

The commotion continued until morning. Amid the uproar, Hazrat Aishah (RA) asked, “What has happened?” She learned that the people had begun fighting. The judge of Basra, Ka‘b ibn Suwar, came to Hazrat Aishah (RA) and said, “Mount the camel and go. Perhaps the people will make peace through your intervention.”²¹² She had an iron-covered howdah fastened to the camel and, seated inside it, moved through the middle of the army. Meanwhile, Hazrat Ali (RA) summoned his opponents, Hazrat Talhah and Hazrat Zubayr. These three great Companions remained for some time in one place, seated on horseback. What a situation for the three comrades of Badr and Uhud! It was truly a painful sight. Ali (RA) reminded the other two of a prophecy of the Messenger of Allah (peace and blessings be upon him). They remembered it as well. At once, Zubayr (RA) removed the desire to fight from his heart. His son Abdullah was nearby. He rebuked his father, calling him timid and cowardly. Zubayr replied, “People know that I am not timid. But Ali (RA) reminded me of something I heard the Messenger of Allah (peace and blessings be upon him) say. I swear by Allah, I will not fight him again.”²¹³

He pulled the reins of his horse, turned away, left the battlefield, and set out toward Madinah. A Saba’i named Ibn Jurmuz followed him and, on the way, severed his head from his body with a single sword stroke while he was prostrating in prayer.

Hazrat Talhah (RA) had also decided to withdraw from the battlefield. He came within Marwan’s sight, who belonged to the Umayyad clan. He understood that if Talhah returned alive, establishing the Umayyad family would be difficult. He shot a poisoned arrow at him. The arrow struck his foot, and the bleeding could not be stopped in any way. He attained martyrdom from this wound. Meanwhile, Umm al-Mu’minin Hazrat Aishah (RA) summoned Ka‘b ibn Suwar, placed her copy of the Qur’an in his hands, and said, “Go, show this to the people and call them to reconciliation.” He opened the Qur’an and stood between the two sides. The mischief-makers shot arrows at him from a distance, and he too attained martyrdom.

It became noon. The attack had been sudden. The commanders of Hazrat Aishah’s (RA) army eventually withdrew from this fitnah. As a result, her army became weakened. A particular feature of this battle was that most people on both sides believed that the opposing side consisted of their Muslim brothers. Therefore, each person tried to strike his opponent’s hands, feet, or other limbs. Everyone tried to avoid striking the head and chest. The aim was that even if hands and feet were cut off, the person would remain alive. They sincerely wished that the fighting would cease. At various places on the battlefield, heaps of hands and feet severed from the bodies of the fighters had accumulated.

The Saba’iyyah wished to humiliate Aishah (RA) severely if they could get her into their hands. Therefore, after the martyrdoms of Hazrat Talhah and Zubayr (RA), the Kufans advanced with the aim of attacking her.²¹⁴ The men of Hazrat Aishah’s (RA) army also withdrew from all sides. The camel of the Mother of the Believers remained standing in the same place. Arrows and spears hurled from every direction struck her armor-covered howdah. Her sons continued to repel the attacks from the right and left, front and rear. At that time, many of them were reciting these two lines.²¹⁵

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—O our mother, O that mother of ours whom we regard as the best! Do you not see how many brave sons are being wounded and having their hands and heads cut off?

Now voices began to rise from every direction that this bloody battle would not end until the camel of the Mother of the Believers was struck and made to sit down. Banu Dabbah had formed a ring around the camel. Anyone who tried to advance toward it was not left alive. They were singing an emotional and stirring chant. Its three verses were as follows:²¹⁶

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—We are the sons of Dabbah, the guardians of this camel. Death is sweeter to us than honey.

—We are the children of death—when death comes. With the blades of spears, we proclaim the death of Uthman, son of Affan.

—Return our leader to us, and we have no dispute with you.”

The emotion and excitement were so intense that the men of Banu Dabbah advanced one after another to seize the camel’s reins. When one man’s hand was severed by the opposing side’s blow, another rushed forward and grasped the reins. In this way, the hands of seventy men were severed while they held the camel’s reins at the same spot.²¹⁷ Likewise, any hand of the opponents of the Mother of the Believers that was extended toward the camel’s reins that day could not be withdrawn intact. Hazrat Abdullah ibn Zubayr (RA) was standing nearby. He said, “It seemed as though the severed hands were flying through the air.” Seeing this, Hazrat Ali (RA) pushed through the crowd and came forward. Ashtar al-Nakha‘i reached Abdullah ibn Zubayr. Both were brave and valiant men. A sword fight began between them. Both were wounded. In that condition, they embraced one another. Ibn Zubayr (RA) cried out:²¹⁸

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That is, kill Malik and me. Kill Malik along with me.

Ashtar al-Nakha‘i would later say, “People did not know me by the name Malik, and that is why I was spared that day. Otherwise, they would have torn me to pieces.”

Some men of Banu Dabbah were also on Ali’s (RA) side. They saw that unless the camel was removed from their sight, their tribe would be wiped out by the way people were being killed. With this thought in mind, a man of the Dabbah tribe named Buzayr ibn Daljah came from behind and struck the camel’s leg with his sword so forcefully that the camel collapsed onto its knees. At once, those fighting on Aishah’s (RA) side around the camel withdrew. Seeing a hand and wondering whether Ali (RA) had suffered any injury, Aishah (RA) roared, “Whose accursed hand is this?” Muhammad said, “No, you are not Muhammad, the praised one; you are Mujammam, the condemned one.” According to another narration, Aishah asked, “Who is it?” Muhammad replied, “Your obedient brother.” Aishah (RA) said, “You are not obedient; rather, you are disobedient.” Muhammad asked, “Sister, have you been injured?” Aishah (RA) replied, “What concern is that of yours?”

Meanwhile, Hazrat Ali (RA) arrived beside the camel’s howdah. He asked, “Mother, how are you?” Aishah (RA) replied, “I am well.” Ali (RA) said, “May Allah forgive you.” Aishah said, “May Allah forgive you as well.”²¹⁹

Hazrat Ammar ibn Yasir (RA) was nearby. He said, “Mother, how did you view this fighting among your children?” Aishah (RA) said, “I am not your mother.” Ammar (RA) replied, “Even if you do not like it, you are my mother.” Aishah (RA) said, “Are you boasting because you have won? You have brought with you the revenge you took. Know that those whose conduct is like this can never be victorious.”

Hazrat Aishah (RA) went from Basra directly to Makkah al-Mukarramah. She remained there until the next Hajj. Then she returned to Madinah and lived there for the rest of her life. She regretted throughout her life the course of action she had taken in seeking to set matters right.²²⁵ Ibn Sa‘d narrated that Hazrat Aishah (RA) would say, “Alas, if only I had been a tree! Alas, if only I had been a stone! Alas, if only I had been nothing at all.”²²⁶ The extent of her regret can be inferred from these words.

Once, a man from Basra came to visit Aishah (RA). Aishah (RA) asked him, “Did you participate in our battle?” The man replied, “Yes.” Aishah (RA) asked, “Do you know the man who recited this verse that day?”

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The man said, “He was my brother.” The narrator said that Hazrat Aishah (RA) then wept so intensely that it seemed to me her crying would never stop. Imam Bukhari narrated that, at the time of her death, she instructed that she should not be buried beside the grave of the Messenger of Allah (peace and blessings be upon him), but in the Baqi‘ cemetery with the other wives of the Messenger of Allah (peace and blessings be upon him).²²⁷ Ibn Sa‘d narrated that Aishah (RA) said at the time of her death, “I have introduced something new after the Messenger of Allah (peace and blessings be upon him). Therefore, bury me with the wives of the Messenger of Allah (peace and blessings be upon him).”²²⁸ It has also been narrated that when she recited the verse…²²⁹

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(Remain in your homes) she would weep so much that her veil became soaked with tears.²³⁰ After the end of the Battle of the Camel, Hazrat Aishah (RA) said to al-Qa‘qa ibn Amr, “By Allah, how wonderful it would have been if I had died twenty years before this day.” Hearing this, Ali (RA) made exactly the same remark.²³¹

A man named ‘Ayn ibn Durayh al-Majashi came and began striking the howdah. Aishah (RA) said, “Go away. May Allah’s curse be upon you.” The man said, “I only want to look at Humayra once.” Hazrat Aishah (RA) then cursed him, saying, “May Allah expose your honor and dignity, sever your hand, and expose your private parts.” Later, the man was killed in Basra. All his belongings were looted. His body was found in a wasteland of the Azd tribe, with his hands and feet cut off and naked.²²⁰

Hazrat Ali (RA), through Muhammad ibn Abi Bakr, arranged for the Mother of the Believers to be taken from the battlefield to the home of a Basran leader who supported her, Abdullah ibn Khalaf al-Khuza‘i. The wounded soldiers of Hazrat Aishah’s (RA) army had taken refuge in every room and outside area of that house. Then Hazrat Ali (RA), Hazrat Ibn Abbas (RA), and many other distinguished people went there to meet the Mother of the Believers. Hazrat Ali (RA) greeted the Mother of the Believers and remained beside her for some time. Hazrat Ali (RA) knew that wounded soldiers of the opposing side had taken refuge in the house, but he said nothing about it.²²¹

The Mother of the Believers remained in Basra for several days. Then Hazrat Ali (RA), with due dignity and honor, arranged for her journey to the Hijaz under the care of Muhammad ibn Abi Bakr (RA), accompanied by forty noble Basran women. He also gave her twelve thousand dirhams.²²² Hazrat Ali (RA), along with countless ordinary Muslims, escorted them a long distance. Imam Hasan (RA) traveled many miles with the caravan. The Mother of the Believers departed from Basra on Saturday, the first of Rajab, in 36 AH.²²³ During the journey, she told the people, “By Allah, apart from the relationship a woman has with her in-laws, there had been no hostile relationship between him (Ali) and me. As far as I know, he is one of the righteous.” In reply, Ali (RA) said, “O people! She has spoken the truth. There is no rancor between me and her. She is the wife of your Prophet—in this world and in the Hereafter.”²²⁴

The Battle of the Camel lasted from dawn until Asr on Thursday, the tenth of Jumada al-Thani in 36 AH.²³² The number of wounded in this battle was countless. Historians of the prophetic biography disagree about the number killed. Ibn al-Imam al-Hanbali mentioned thirty-three thousand in his work Shadharat al-Dhahab, while others mentioned seventeen thousand. However, Ibn al-Athir and most historians give the figure as ten thousand—half from Ali’s (RA) side and half from Aishah’s (RA) side. Ibn al-Athir further stated that one thousand men of Banu Dabbah alone were killed, and that the bodies of seventy men of Banu Adi were found beside the camel.²³³ Many heroic men of Islam attained martyrdom in this battle, men whom the Messenger of Allah (peace and blessings be upon him) had personally nurtured and who were among Islam’s most tested sons. Talhah (RA), Zubayr (RA), and others were among them. Their deaths caused an irreparable loss to the Muslim ummah.

After Hazrat Aishah’s (RA) camel had been made to sit on the battlefield, Hazrat Ali (RA) ordered a herald to announce: “No one is to pursue anyone who flees, no one is to loot the property of any wounded soldier, and no soldier is to enter any house. Regarding women in particular, he gave the following instruction:²³⁴

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—You must not expose anyone’s honor, enter any house, or attack any woman—even if she mocks and insults your honor, your leaders, and the righteous. We were forbidden to raise our hands against women during the time of the Messenger of Allah (peace and blessings be upon him), even when those women were polytheists. So how can we now raise our hands against these Muslim women?”

After the battle, Ali (RA) walked among the bodies lying on the field, and whenever he stood beside the body of someone he knew—whether from his side or Aishah’s (RA) side—he expressed sorrow. Then he ordered all the bodies from both sides to be gathered in one place. He led the funeral prayer for all of them as imam and arranged for many of them to be buried together in large graves. He stood beside the body of Hazrat Talhah ibn Ubaydullah (RA) and recited:

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Then he said, “By Allah! I would not have liked to see any Quraysh lying like this.” Then he ordered the abandoned belongings of the soldiers to be collected and deposited in the mosque of Basra, and announced, “Everyone may take his own belongings from there, except for weapons. The weapons will be deposited in the treasury.”²³⁵

After the battle, Hazrat Aishah (RA) would ask who had been killed from each side. When told that so-and-so had been killed, she would say, “May Allah have mercy on him.” Regarding those killed in this battle, Hazrat Ali (RA) said:²³⁶

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—I certainly hope that everyone among these people whose heart was devoted sincerely to Allah will enter Paradise.”

One point needs to be made clear here: some warped-minded people believe that the main cause of the Battle of the Camel was an old resentment and hostility on Ali’s (RA) part. During the incident of the slander, Ali (RA) told the Messenger of Allah (peace and blessings be upon him), “If you wish, you may leave her.” They claim that Hazrat Aishah (RA) had been angered with Ali (RA) ever since, and that this bloodshed was the result. But the hadith and historical information before us leave no room for such an assumption. It is a completely baseless notion. History contains much information that presents the opposite picture. We have not mentioned it here because doing so would make the discussion lengthy. After examining all the historical evidence, it becomes clear that, apart from the conspirators, everyone on both sides was entirely innocent. They did not initiate the conflict or fighting. In this case, the conspirators’ plot succeeded completely.

Hazrat Ali’s (RA) caliphate lasted only four years. Then Hazrat Amir Muawiyah (RA) assumed responsibility for the caliphate and for the next twenty years

served as the sole ruler of the entire Islamic world. Hazrat Aishah (RA) passed away two years before the end of his caliphate. She spent eighteen years of her life during the rule of Hazrat Muawiyah (RA). Apart from one or two isolated incidents, she spent the long period in complete silence.

Once, Hazrat Muawiyah (RA) came to Madinah and went to visit Hazrat Aishah (RA). Aishah (RA) said to him, “How did you come alone to my home so confidently? It was also possible that I might have stationed an assassin here and that, as soon as you entered, he would have cut off your head.” Amir Muawiyah (RA) said, “This is Dar al-Aman, the house of security; you could not have done such a thing here. The Messenger of Allah (peace and blessings be upon him) said, ‘Faith restrains from sudden killing.’” Then Hazrat Muawiyah (RA) asked, “How am I treating you?” She replied, “Well.” Muawiyah (RA) then said, “In that case, leave the matter between me and Banu Hashim; the reckoning will be before Allah.”²³⁷

Hujr ibn Adi (RA) was a Companion of high rank and one of the foremost leaders of Ali’s (RA) supporters in Kufa. On the testimony of some people, the governor of Kufa arrested him along with several others and sent him to Damascus. Hujr belonged to the Kinda tribe. At that time, Kufa was a center for the major Arab tribes, and members of Kinda also lived there. Yet no one came forward to protect Hujr. This was despite Hujr’s considerable influence and standing among the Companions at that time. Nevertheless, news of his arrest distressed and angered people in every region of the caliphate. Many leaders of different Arab tribes interceded for his release, but all their requests were rejected. When this news reached Aishah (RA) in Madinah, she sent a messenger to intercede. Sadly, Hujr’s (RA) execution was carried out before the messenger arrived.²³⁸

Later, when Hazrat Muawiyah (RA) came to Madinah and met Hazrat Aishah (RA), she first raised the matter of Hujr. She said, “Muawiyah! Where were your patience and wisdom concerning Hujr? Did you not fear Allah in killing him?” Muawiyah replied, “I bear no guilt concerning him. The guilt belongs to those who testified against him.” According to another narration, Hazrat Muawiyah (RA) said, “Mother of the Believers, I had no one with me capable of giving the correct decision.”²³⁹ The renowned Tabi‘i Hazrat Masruq (RA) narrated that Hazrat Aishah (RA) would say, “By Allah, if Muawiyah had understood that some courage and self-respect remained in Kufa, he would never have taken Hujr away from before them and killed him in this manner. But this son of the liver-chewing Hind,²⁴⁰ has understood very well that those people have gone. By Allah, Kufa was the abode of courageous and self-respecting Arab leaders. Labid (RA) spoke truly when he said:²⁴¹

The Arabic will be written

“Those people are gone under whose protection one could live. Now we shelter under the protection of heirs whose skin is like that of a mange-ridden camel.”

“They benefit no one, nor can anything good be expected from them. Those who speak with them are merely subjected to fault-finding.

Some people in Iraq and Egypt used to speak ill of Hazrat Uthman (RA), while the people of Syria likewise spoke offensively about Hazrat Ali (RA). The Kharijites regarded both of them as bad. When Hazrat Aishah (RA) learned of the condition of all these groups and factions, she said that in the Qur’an Allah had instructed people to pray for mercy and forgiveness for the Companions of the Messenger of Allah (peace and blessings be upon him), while these people insulted them.²⁴²

The Kharijites first separated from the party of Hazrat ‘Ali (RA) and gathered at a place called Harur. For this reason they were called Haruriyyah. Once, a woman came to Hazrat ‘A’ishah (RA) and asked, “Why do women not have to make up their prayers, as they have to make up the fasts missed during certain days?” ‘A’ishah (RA) replied with extreme anger, “Are you a Haruriyyah?”243 By this remark, she expressed her hatred for the Haruriyyah.

Once Hazrat Mu‘awiyah (RA) wrote a letter to Hazrat ‘A’ishah (RA), requesting her to give him some advice. In reply, Hazrat ‘A’ishah (RA) wrote: “Peace be upon you. To proceed, I heard the Messenger of Allah (ﷺ) say: Whoever seeks Allah’s pleasure without caring about people’s displeasure, Allah will protect him from the consequences of their displeasure. And whoever seeks people’s pleasure by displeasing Allah, Allah will leave him to the people. And peace be upon you.”244

Toward the end of his life, Hazrat Mu‘awiyah (RA) wished to appoint his son Yazid as his successor. Marwan was then governor of Madinah on his behalf. At a public gathering in the mosque, he proposed Yazid’s name. Hazrat ‘Abd al-Rahman ibn Abi Bakr (RA), the brother of Hazrat ‘A’ishah (RA), stood up and protested. Marwan immediately tried to arrest him. ‘Abd al-Rahman ran into the house of his sister, ‘A’ishah (RA). Marwan did not dare enter. In an angry voice he said, “This is the person concerning whom this verse of the Qur’an was revealed:”

The Arabic will follow.

—“And the one who says to his parents, ‘Fie upon you both.’”

From behind the curtain, Hazrat ‘A’ishah (RA) called out, “Apart from the verse declaring my innocence, Allah has not revealed any other verse concerning us.”245 This protest indicates that the brother and sister did not willingly accept Yazid’s nomination. In 49 AH, the Messenger of Allah (ﷺ), Abu Bakr (RA), and ‘Umar al-Faruq (RA) had already been buried in Hazrat Amir Mu‘awiyah’s (RA) chamber. A corner there remained vacant, with enough space for a grave. Before his death, Hazrat Hasan (RA) instructed his younger brother, Hazrat Imam Husayn (RA), to bury him in that vacant space. If anyone objected, he was not to engage in conflict; rather, he was to bury him in the cemetery of the ordinary Muslims. When Hazrat Imam Husayn wished to carry out his elder brother’s instruction, Hazrat ‘A’ishah (RA) gladly gave permission. Sa‘id ibn al-‘Asi, who was governor of Madinah at that time on behalf of Hazrat Mu‘awiyah (RA), also raised no objection. But Marwan ibn al-Hakam strongly opposed it with some of his associates. His argument was that, since the rebels had not allowed Hazrat ‘Uthman (RA) to be buried there, no one else could be granted permission. Banu Hashim, supporting Hazrat Imam Husayn (RA), and Banu Umayyah, supporting Marwan, came out of their homes with weapons in their hands. Another bloody clash seemed imminent. Hazrat Abu Hurayrah (RA) became deeply agitated.

He tried to bring about a settlement. He said to Marwan, “If the grandson wishes to be buried beside his grandfather, why do you interfere?” On the other hand, he said to Imam Husayn (RA), “The deceased Imam also instructed that, if there was opposition, there should be no conflict.” In any event, Hazrat Imam Husayn (RA) exercised patience and buried his brother’s body in Jannat al-Baqi‘ beside the grave of their mother, Hazrat Fatimah al-Zahra (RA).246 Regarding this, a narration is presented here in the same wording as found in Ibn ‘Abd al-Barr’s al-Isti‘ab, Ibn al-Athir’s Usud al-Ghabah, and ‘Allamah Suyuti’s Tarikh al-Khulafa’:247

—Imam Hasan (RA) said, “I had requested ‘A’ishah (RA) to allow me to be buried in her room beside the Messenger of Allah (ﷺ). She gave permission. But I do not know whether she granted that permission out of shyness. After my death, ask her permission again. If she gives permission willingly, then bury me there. I think people will prevent you. If they do so, do not engage in conflict with them over this matter. Bury me in Baqi‘ Cemetery.” After Hazrat Hasan (RA) passed away, Hazrat Husayn (RA) sought permission from Hazrat ‘A’ishah (RA). She said, “Yes, I grant permission gladly.” When the matter reached Marwan, he said, “Husayn and ‘A’ishah are both lying. Hasan can never be buried there. They did not even allow ‘Uthman to be buried in the cemetery, and now they want to bury Hasan in ‘A’ishah’s room.”

Death

Hazrat ‘A’ishah (RA) passed away in Madinah on 17 Ramadan, 58 AH, corresponding to 13 June 678 CE, at the age of sixty-six. It was toward the end of Hazrat Amir Mu‘awiyah’s (RA) caliphate. She had been bedridden with illness for some time before her death. Countless people crowded at her door to visit her. When anyone asked about her condition, she would say, “I am well.”248 One day during this period, Hazrat ‘Abdullah ibn ‘Abbas (RA) requested permission to visit. Hazrat ‘A’ishah (RA) hesitated to receive him, thinking that he might come and begin praising her. But her nephews explained to her, “You are the Mother of the Believers, and he is Ibn ‘Abbas. He has come to greet you and bid you farewell.” She then said, “If you wish, call him in.” Hazrat Ibn ‘Abbas (RA) was called. The Mother of the Believers’ suspicion proved correct. As soon as Ibn ‘Abbas (RA) sat down, he began saying, “From the very beginning, you have been known as the Mother of the Believers. You are the beloved wife of the Messenger of Allah (ﷺ). You are only awaiting the moment when your soul will leave your body to join the Messenger of Allah (ﷺ). On the night your necklace was lost, the Messenger (ﷺ) searched for water, but the people found none; because of you, Allah Most High revealed the verse of tayammum. Jibril the Trustworthy (AS) brought from heaven the verses declaring your innocence and freedom from blame. These verses will be recited in every mosque until the Day of Resurrection.” After hearing this much, she said, “Ibn ‘Abbas, excuse me from this praise. I would have preferred not to have existed at all.”249

Before her death, she instructed that she be buried in Jannat al-Baqi‘ with the other wives of the Messenger of Allah (ﷺ). If she died at night, she was to be buried that same night. She passed away at night after the witr prayer. Accordingly, she was buried immediately in Jannat al-Baqi‘ as she had instructed. When news of her death spread, a wave of mourning swept through Madinah. The Ansar came out of their homes. So many people attended the funeral that people reported they had never before seen such a gathering at night. Some reports state that, seeing the crowd of women, it seemed like the day of Eid. Hazrat Umm Salamah (RA), hearing the sound of weeping, said, “‘A’ishah (RA) is assured of Paradise. She was the most beloved wife of the Messenger of Allah (ﷺ).

Hazrat Abu Hurayrah (RA) was then the governor of Madinah. He led the funeral prayer. Qasim ibn Muhammad ibn Abi Bakr (RA), ‘Abdullah ibn ‘Abd al-Rahman ibn Abi Bakr, ‘Abdullah ibn ‘Atiq, ‘Urwah ibn al-Zubayr (RA), and ‘Abdullah ibn al-Zubayr (RA)—these nephews and the son of her sister—lowered her into the grave. In accordance with her final instruction, she was buried in Jannat al-Baqi‘ Cemetery.250

Every Muslim was deeply grieved by the death of the Mother of the Believers. The renowned Tabi‘i, Hazrat Masruq (RA), said, “Had I not remembered one thing, I would have held a mourning gathering for the Mother of the Believers.” ‘Ubayd ibn ‘Umayr asked a man, “Are you grieved by the death of Hazrat ‘A’ishah (RA)?” The man replied, “Everyone whose mother she was is grieved.” Ibn Sa‘d has narrated all these statements.

It has already been mentioned that Hazrat ‘A’ishah (RA) had no children of her own. She raised her sister Hazrat Asma’s (RA) son, Hazrat ‘Abdullah ibn al-Zubayr (RA), as her own son. ‘Abdullah also loved his maternal aunt like his mother. After the Hijrah, he was the first child born in the household of a Muhajir in Madinah. The disbelievers and hypocrites of Madinah used to say that Muslim women had become barren after coming to Madinah. When he was born at such a time, a wave of joy swept through the Muslims. The Messenger of Allah (ﷺ) chewed a date and performed tahnik on his cheek with his own hand. Hazrat ‘A’ishah (RA) raised this ‘Abdullah as her son. It is mentioned in a hadith that she raised an Ansari girl and arranged her marriage.251 In addition, Masruq ibn al-Ajda‘, ‘Umrah bint ‘A’ishah bint Talhah, ‘Umrah bint ‘Abd al-Rahman al-Ansariyyah, Asma bint ‘Abd al-Rahman ibn Abi Bakr, ‘Urwah ibn al-Zubayr, Qasim ibn Muhammad and his brother, ‘Abdullah ibn Yazid, and many other boys and girls were raised under her care. She herself raised and married off the daughters of Muhammad ibn Abi Bakr (RA).252

Physical Appearance and Clothing

Hazrat ‘A’ishah (RA) was one of the girls who matured very quickly. By the age of nine or ten, she had developed considerably.253 In childhood she was extremely slender and delicate. As she grew older, her body became somewhat fuller.254 Her complexion was a mixture of white and red. She possessed a radiant face and great beauty. For this reason, she was called al-Humayra’.255

Because of her frugality and contentment with little, she kept only one pair of garments. Thus, she could wash one while wearing the other.256 She had a garment whose value was about five dirhams. Yet it was so valuable in those days that it would be borrowed to dress brides for wedding ceremonies.257 Sometimes she wore saffron-dyed clothing, and occasionally she wore jewelry. Around her neck she wore a distinctive necklace of black-and-white beads made in Yemen. She wore a gold ring on her finger.258 Qasim ibn Muhammad relates, “I saw Hazrat ‘A’ishah (RA), while in ihram, wearing a gold ring and yellow-colored clothing.” At times she also used a silk shawl, which she later gave to ‘Abdullah ibn al-Zubayr.259

She was exceptionally careful to observe the rules of the Shari‘ah regarding clothing. Once, her niece Hafsah bint ‘Abd al-Rahman came to meet her wearing a thin scarf on her head. She took it, tore it apart, and said, “Do you not know what Allah Most High has said in Surah al-Nur?” She then had a thick veil brought and gave it to her.260 On one occasion she stayed as a guest in a house. The householder had two daughters of mature age. She saw them praying without shawls. She emphatically instructed them that in future no girl should pray without a shawl.261

Habits and Moral Qualities

From childhood until adulthood, the Mother of the Believers, Hazrat ‘A’ishah (RA), spent her life in the company of a pure personality whose coming into this world was destined to perfect the noblest moral character. This companionship raised her to such an ideal level of morality that it is regarded as the highest stage of spiritual development. Thus, her moral standard was exceptionally high. Her heart was extremely broad. Moreover, she was generous, frugal, devoted to worship, and compassionate.

Women and contentment with little seem to be two contradictory qualities. It is mentioned in a hadith that the Messenger of Allah (ﷺ) said, “I was shown that the majority of the inhabitants of Hell were women.” He was asked the reason. He said, “Because they are ungrateful to their husbands.” Yet these two qualities were combined in the person of Hazrat ‘A’ishah (RA). She spent her married life amid severe want and poverty, but never once brought even a word of complaint to her tongue. She found none of the beautiful clothing, valuable ornaments, splendid buildings, or delicious foods in her husband’s home. Yet she witnessed wealth from the spoils of war flowing in like a flood on one side and flowing out on the other. Even so, she was never seized by the slightest greed or desire to obtain anything from it. Once, after the Messenger of Allah (ﷺ) had passed away, she asked for food to be brought. Then she said, “I have never eaten my fill, lest I begin to weep.” One of her students asked, “Why?” She replied, “I remember the condition in which the Messenger of Allah (ﷺ) departed from this world. By Allah! He never ate his fill of bread and meat twice in a day!”

Allah Most High had deprived her of children. However, she took in and raised the children of ordinary Muslims, especially orphans. She educated them and took responsibility for arranging their marriages.

Complete obedience to her husband, the Messenger of Allah (ﷺ), and striving to attain his pleasure were Hazrat ‘A’ishah’s (RA) constant concern and occupation. If she saw the slightest change or sadness on his face, she would become distressed. She was so attentive to the relatives of the Messenger of Allah (ﷺ) that she never ignored anything they said. Once, her nephew ‘Abdullah ibn al-Zubayr became concerned at his aunt’s limitless generosity and said that it was time to restrain her hand. Hazrat ‘A’ishah (RA) became so angry at this that she swore not to speak to ‘Abdullah. But when members of the clan of the Messenger of Allah’s (ﷺ) maternal uncles interceded, she could no longer refuse.262 She also treated the friends of the Messenger of Allah (ﷺ) with great honor and respect and never ignored anything they said. As far as possible, she did not refuse anyone’s gift.

Muhammad ibn al-Ash‘ath (RA) was a Companion. Once he expressed his wish to give Hazrat ‘A’ishah (RA) a postin—a leather garment—and said, “It is warm; you should wear it.” Hazrat ‘A’ishah (RA) agreed to accept it and often wore it.263

After the revelation of the verse concerning hijab, she observed purdah strictly. There was a blind Tabi‘i named Ishaq. Once he came to visit her. Hazrat ‘A’ishah (RA) veiled herself. Ishaq said, “Are you observing purdah from me? I cannot see you.” She replied, “What does it matter that you cannot see me? I can see you.”264 Once, during Hajj, the other women said, “Mother of the Believers, come and kiss the Black Stone.” She replied, “You may go; I cannot go among the crowd of men.”265 Whenever it became necessary to perform tawaf during the day, the men would sometimes be removed from the courtyard.266 There is no injunction in the Shari‘ah requiring purdah from the dead. Even so, she was extremely cautious in this matter as well. After ‘Umar (RA) was buried beside the Messenger of Allah (ﷺ), she would not go there without observing purdah.

Hazrat ‘A’ishah (RA) never backbit anyone, nor did she make any indecent remark about anyone. Many of her statements have been recorded in the books of hadith. Yet not one of them contains a bad remark about any person or a word that would dishonor anyone. Speaking ill of co-wives is the habit of many women. But we have already mentioned how generously she praised her co-wives. The poet Hazrat Hassan ibn Thabit (RA), who had become involved in the incident of the Ifk and increased Hazrat ‘A’ishah’s (RA) grief a hundredfold, also came to her gatherings, and she gladly gave him permission to sit. One day Hazrat Hassan (RA) came and began reciting a qasidah composed in her honor. The meaning of one of its verses was as follows:

As soon as she heard the verse, Hazrat ‘A’ishah (RA) remembered the incident of the Ifk from long before. She then merely remarked, “But you are not like that.”267 Many of Hazrat ‘A’ishah’s (RA) close associates could not easily accept Hazrat Hassan’s (RA) presence in her assembly in this manner. They often wished to say harsh words to Hassan (RA), but Hazrat ‘A’ishah (RA) would firmly forbid them. Hazrat Masruq (RA) said, “Once I asked the Mother of the Believers, ‘Why do you allow him to come to you in this way?’ She replied, ‘He has now become blind. And what punishment is greater than blindness? Besides, he used to respond on behalf of the Messenger of Allah (ﷺ) to the ridicule and satire of the polytheist poets of Makkah.’”268

Once, a certain person was being discussed. In the course of the conversation, Hazrat ‘A’ishah (RA) did not express a favorable opinion about him. The people said, “Mother of the Believers, that man has died.” As soon as she heard this, she began praying for his forgiveness. They then said, “You had just now not spoken well of him, and now you are praying for his forgiveness.” She replied, “The Messenger of Allah (ﷺ) said, ‘You should speak only well of the dead.’”269

There was not the slightest trace of arrogance in her. She considered herself very ordinary and insignificant. She did not at all like anyone to praise her to her face. In this connection, we have already mentioned her conduct with Hazrat ‘Abdullah ibn ‘Abbas (RA) on her deathbed. Despite her utmost humility, she possessed a fully developed sense of self-respect. Therefore, some of her conduct with her husband, the Messenger of Allah (ﷺ), took the form of a beloved wife’s wounded pride and displeasure. For example, during the incident of the Ifk, when the Messenger of Allah (ﷺ) recited to her the verses concerning her innocence and her mother said, “My daughter, show gratitude to your husband,” her reply expressed both a powerful sense of self-respect and a beautiful scene of loving displeasure before her beloved. She said, “I will offer thanks only to my Lord, not to anyone else—the One who has honored me by declaring my innocence and purity.”270 We have also mentioned earlier that when she became displeased with her husband, she would stop swearing by his name. All of this was an incomparable expression of a beloved wife’s pride and displeasure.

We see the fullest expression of her self-respect in another incident. She had raised ‘Abdullah ibn al-Zubayr (RA) with maternal affection, and he too respected and served his aunt ‘A’ishah (RA) like a mother. Once, seeing his aunt’s limitless generosity, he remarked that it was time to restrain her hand. This remark wounded Hazrat ‘A’ishah’s (RA) self-respect. She swore that she would never touch anything belonging to her nephew. Her nephew ‘Abdullah (RA) thus fell into great difficulty. Eventually, she relented through the intercession and mediation of prominent people.271

Along with a powerful sense of self-respect and personality, Hazrat ‘A’ishah (RA) also possessed a keen sense of justice. Once, a man from Egypt came to meet her. She asked him how the rulers of that region at that time treated the people in the field of battle. The man replied that he had seen no conduct on their part worthy of protest. If someone’s camel died, they gave him another camel; if someone had no servant, they gave him a servant; and if someone needed money for expenses, they fulfilled that need. Hearing this reply, Hazrat ‘A’ishah (RA) said, “No matter how badly the people of Egypt treated my brother Muhammad ibn Abi Bakr, their bad treatment cannot prevent me from telling you this truth: the Messenger of Allah (ﷺ) prayed in this very room of mine, ‘O Allah, be hard upon whoever is hard upon my Ummah, and be kind to whoever is kind to them.’”272

Hazrat ‘A’ishah (RA) was extremely generous in giving. Her heart too was exceptionally open and broad. Her sister Hazrat Asma (RA) was also very generous. Generosity was one of the chief characteristics of both sisters. ‘Abdullah ibn al-Zubayr (RA) said, “I have never seen anyone more generous than the two of them.” The difference between them was that Hazrat ‘A’ishah (RA) would accumulate things little by little. When something had accumulated, she would distribute it all at once. Hazrat Asma (RA), however, did not keep anything that came into her hands; she gave it away immediately.273 She was often in debt, borrowing from various people. When people asked why she needed to incur so much debt, she would say, “Allah helps the person who intends to repay a debt. I seek this help from Allah.”274 She did not worry about giving more or less in charity. Whatever she had in her hand, she gave away. Once, a woman came carrying two small children and asked for help. By chance, there was nothing in the house to give them. After searching, she found a single date, divided it into two, and gave a half to each child. When the Messenger of Allah (ﷺ) came home, she told him what had happened.275 On another occasion, a beggar came asking for assistance. Some grapes were before Hazrat ‘A’ishah (RA). She took one grape and placed it in the beggar’s hand. The beggar stared at it as though wondering, “Does anyone give a single grape to another?” She then said to him, “Look how many particles there are in this single grape.”276 In fact, she was alluding to this verse of Surah al-Zilzal:

The Arabic will follow.

That is, whoever does an atom’s weight of good will see it.

Hazrat ‘Urwah (RA) narrates that once Hazrat ‘A’ishah (RA) gave seventy thousand dirhams all at once in the path of Allah in his presence, then shook out the corner of her shawl.277 Once Hazrat Amir Mu‘awiyah (RA) sent one hundred thousand dirhams to Hazrat ‘A’ishah (RA). By evening, not a single coin remained. She distributed it all among the poor and needy. As it happened, she was fasting that day. Her maidservant said, “You should have kept something to buy food for iftar.” She replied, “You could have reminded me earlier.” There are other incidents of this kind. Once Hazrat ‘Abdullah ibn al-Zubayr (RA) sent one hundred thousand dirhams in two large bags. She poured it all into a tray and began distributing it. She was fasting that day as well. In the evening she asked the maidservant to bring food for iftar. The maidservant said, “Mother of the Believers, could you not have bought some meat for iftar with this money?” She replied, “Do not reproach me now. Why did you not remind me then?”278 One day she was fasting and there was nothing in the house except a piece of bread. At that time a female beggar came asking for food. She told the maidservant to give her the bread. The maidservant said, “What will you use for iftar in the evening if you give away the bread?” She replied, “Give her the bread now; we will see what happens later.” In the evening, someone sent mutton. She said to the maidservant, “See, Allah has sent something better than your bread.”279 She sold her residence to Hazrat Amir Mu‘awiyah (RA) and gave all the money she received in the path of Allah.280

By nature, Hazrat ‘A’ishah (RA) was fearless and courageous. Many incidents in her life bear witness to this courage. She would sometimes wake at night and go alone to the cemetery.281 She would come out and stand on the battlefield. During the Battle of Uhud, when disorder prevailed in the Muslim army, she carried a waterskin on her back and gave water to the wounded soldiers.282 During the Battle of the Trench, when the polytheist army had surrounded Madinah from all sides and there was fear of an attack by the Jews from within the city, she still fearlessly came out of the fortress and observed the battle tactics of the Muslim mujahidin.283 On one occasion, she even asked the Messenger of Allah (ﷺ) for permission to go on jihad, but permission was not granted.284 The skill with which she directed the troops during the Battle of the Camel provides a remarkable demonstration of her innate courage.

Hazrat ‘A’ishah (RA) possessed a profound fear of Allah, and her heart was extremely tender. She would begin to weep very quickly. During the Farewell Hajj, when she was unable to perform some of the rites of Hajj because of her womanly condition, she began to weep uncontrollably, thinking of her misfortune. Later, she regained composure through the consolation of Rasulullah (Sallallahu ‘Alaihi wa Sallam).285 Once, she became agitated and continued weeping out of fear of the Dajjal.286 In her later life, whenever she remembered the Battle of the Camel, she would weep in distress.

Once she swore an oath concerning something. Later, due to people’s insistence, she was compelled to break the oath and, as expiation, freed forty slaves. But the matter left such a deep impression on her heart that whenever she remembered it, her veil would become soaked as she wiped away her tears.287 We have already mentioned that when she learned of the hypocrites’ accusations in the Incident of the Ifk, she broke down in tears. Despite her parents’ consolation, her tears would not stop.

Once, a poor woman came to Hazrat ‘A’ishah (RA) with her two small children, hoping for some assistance. There was not much in the house at the time. She gave the woman three dates. The woman placed one date in the hand of each of her two children and put the third in her own mouth. After eating their dates, the two children began looking at their mother. The woman then took the date from her own mouth, divided it into two, and put a half into each child’s mouth. She herself ate nothing. Seeing this poignant display of maternal love and the woman’s helpless condition, Hazrat ‘A’ishah became deeply moved, and tears began to roll down her cheeks.288

She remained immersed in worship for most of the day and night. She regularly performed the Chasht prayer. She would say, “Even if my father rose from his grave and forbade me to perform this prayer, I would not abandon it.”289 At night she would awaken and perform the Tahajjud prayer with Rasulullah (Sallallahu ‘Alaihi wa Sallam). Even after Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) passing, she remained so devoted to this prayer that she would rise early and perform it before the Fajr prayer. One day, while she was performing this prayer, her nephew Qasim arrived. He asked, “Aunt, which prayer are you performing?” She replied, “I could not perform it at night, but I cannot leave it now.”290

She fasted for most of the year. Some narrations state that she was always fasting.291 Once, she fasted on the Day of ‘Arafah during summer. The heat and sunlight were so intense that water was being sprinkled on her head. Seeing this, her brother ‘Abdur-Rahman (RA) said, “What need is there to fast in such severe heat? Break your fast.” She replied, “I heard Rasulullah (Sallallahu ‘Alaihi wa Sallam) say that whoever fasts on the Day of ‘Arafah will have the sins of the entire year forgiven. Should I still break my fast?”292

She was extremely strict in observing Hajj. Very few years passed in which she did not perform Hajj. Toward the end of his life, Caliph Hazrat ‘Umar (RA) sent Hazrat ‘Uthman (RA) and ‘Abdur-Rahman ibn ‘Awf (RA) to Hajj with the wives of Rasulullah (Sallallahu ‘Alaihi wa Sallam).293 During Hajj, particular locations were designated for their encampment. At first they would stay at the far end of Wadi Namir. When crowds began to gather there, they would set up tents at a place called ‘Araf, some distance away. On some occasions they stayed at the foot of Jabal Sabir. She would fast on the Day of ‘Arafah. When the people began leaving ‘Arafah, she would break her fast.294

She was very kind to male and female slaves. Whenever she found an opportunity, she would free slaves on various pretexts. On one occasion, she freed forty slaves as expiation for a single oath. The total number of slaves she freed was sixty-seven.295 She had a female slave from the Tamim tribe. She heard from Rasulullah (Sallallahu ‘Alaihi wa Sallam) that this tribe was descended from Hazrat Isma‘il (AS). At Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) indication, she freed the slave woman. In Madinah there was a slave woman named Burayrah. She had entered into an agreement with her master to purchase her freedom for a specified amount of money. She then began asking people for assistance. When Hazrat ‘A’ishah (RA) heard about it, she paid the entire amount herself and freed her. Once Hazrat ‘A’ishah fell ill. People began saying that someone might have bewitched her. She summoned a slave woman and asked, “Did you perform magic?” The woman confessed. She asked again, “Why?” The woman replied, “So that you would die quickly and I would be free.” Hazrat ‘A’ishah instructed, “Sell her to an evil person, and use the proceeds to buy and free a slave.” Her instruction was carried out.296 It is stated in al-Mustadrak of al-Hakim, in the Book of Medicine, that she imposed this punishment on the slave woman because of her unlawful act.

The poor and needy should be helped according to their standing. Hazrat ‘A’ishah (RA) always kept this in mind. Once, an ordinary beggar came to her. She gave him a piece of bread and sent him away. Then a beggar wearing somewhat better clothing came. He appeared to be a respectable person. She seated him, fed him, and then sent him away. Those present asked why she had treated the two beggars differently. She replied, “Rasulullah (Sallallahu ‘Alaihi wa Sallam) said that people should be treated according to their standing.”297

She attached the utmost importance to even the most ordinary commands and prohibitions of the Shariah. She avoided even minor prohibited acts. If she heard the sound of bells while walking, she would immediately stop so that it would not reach her ears.298 She had a tenant in one of her houses who played chess. She told him, “If you do not give up this practice, I will evict you from the house.”299

‘A’ishah bint Talhah said that a jinn repeatedly entered Hazrat ‘A’ishah’s (RA) house. She repeatedly forbade it from entering in this way and even threatened to kill it. Yet it continued to come. One day she struck and killed the jinn with an iron staff. Thereafter, she dreamed that someone said to her, “You have killed so-and-so, although he participated in the Battle of Badr. He entered your house only when you were behind a veil. He came to you to hear the hadith of Rasulullah (Sallallahu ‘Alaihi wa Sallam).” Hazrat ‘A’ishah (RA) told her father about this dream. He instructed her to give twelve thousand dirhams in charity as blood money. Imam Dhahabi narrated this incident in his Siyar A‘lam al-Nubala’. In narrating it in his Musnad, Imam Ahmad said that the jinn used to come in the form of a snake, and that Hazrat ‘A’ishah (RA) freed a slave as its blood money.

The Rank and Distinction of Hazrat ‘A’ishah (RA)

It is recorded in the chapter on al-Fada’il in Sahih Muslim that Rasulullah (Sallallahu ‘Alaihi wa Sallam) said, “I am leaving among you two momentous things: the Book of Allah and the Ahl al-Bayt.” Scholars have said that the meaning of this statement of Rasulullah (Sallallahu ‘Alaihi wa Sallam) is that although the Book of Allah, because of its simple language and exposition, is readily understandable and practicable, there will always be a need in the world for people who can uncover its mysteries and provide scholarly and practical explanations of it. After Rasulullah (Sallallahu ‘Alaihi wa Sallam), such people should be sought among the Ahl al-Bayt.

Considering all the comments and statements that the Noble Messenger of Allah (Sallallahu ‘Alaihi wa Sallam) left concerning Hazrat ‘A’ishah (RA), the way ‘A’ishah (RA) made herself worthy through Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) companionship and instruction, and above all, the way she refined herself through her innate sharp intellect and ability, no one disputes that she held a uniquely honored position among the Ahl al-Bayt. On this basis, who could have explained the Book of Allah and the Sunnah of His Messenger (Sallallahu ‘Alaihi wa Sallam), or taught the Islamic rulings, better than she? People generally saw only the Prophet outside the home; the Prophet within the home remained hidden from their view. In contrast, Hazrat ‘A’ishah (RA) had the good fortune to see the Prophet in every circumstance, both outside and within the household. For this reason, the Prophet of Allah said:300

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“The superiority of ‘A’ishah (RA) over all women is like the superiority of tharid over all foods. Rasulullah (Sallallahu ‘Alaihi wa Sallam) received the glad tidings of marrying ‘A’ishah (RA) through a true dream. No wife’s bed other than hers received revelation for Rasulullah (Sallallahu ‘Alaihi wa Sallam). The great angel Jibril Amin conveyed greetings to her. She had the honor of seeing Jibril twice. Allah, Lord of the Worlds, revealed verses declaring her innocence. Rasulullah (Sallallahu ‘Alaihi wa Sallam) also informed that she would be his wife in the Hereafter. All these statements are recorded in Sahih al-Bukhari’s chapter on the honor and status of ‘A’ishah.”

Hazrat ‘A’ishah (RA) used to say, “I am not saying this out of pride, but stating the truth: Allah Most High has granted me certain distinctions that He granted to no one else. (1) An angel showed Rasulullah (Sallallahu ‘Alaihi wa Sallam) my image in a dream. (2) Rasulullah (Sallallahu ‘Alaihi wa Sallam) married me when I was seven years old. (3) I entered my husband’s household at the age of nine. (4) I was Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) only virgin wife. (5) Revelation would descend upon him even when he was in my bed. (6) I was Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) most beloved wife. (7) Verses of the Qur’an were revealed declaring my innocence. (8) I saw Jibril (AS) with my own eyes. (9) Rasulullah (Sallallahu ‘Alaihi wa Sallam) breathed his last with his head in my lap. (10) I am the daughter of his khalifah and his Siddiq. (11) I was created pure. (12) I was promised forgiveness and excellent provision in Paradise. (13) During the final moment of Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) worldly life, my saliva mingled with his saliva. (14) He was buried in my room.” She herself spoke of many other such distinctions and honors, and many Companions also narrated them. They are scattered throughout the books of hadith and seerah.301

In view of all these distinctions and virtues of Hazrat ‘A’ishah (RA), some scholars considered her superior in rank even to her father, Abu Bakr (RA). Imam Dhahabi says that their statement is not acceptable. He says that Allah Most High has granted special distinctions to every person. Rather, we testify that she was the wife of Rasulullah (Sallallahu ‘Alaihi wa Sallam) in this world and the Hereafter. Is there any greater honor for her than this? Nevertheless, Hazrat Khadijah possessed distinctions that no one else attained. Yes, I believe that for many reasons Hazrat Khadijah’s (RA) rank was far higher than hers.”302

When we take an analytical and comparative view of the blessed life of Hazrat ‘A’ishah al-Siddiqah (RA), the quality we find fully developed in her—not only in comparison with all the female Companions, but also with many eminent male Companions—is that by nature and birth she possessed a thoughtful and contemplative intellect and mind. In deep knowledge of the meaning of religion, the ability and power of ijtihad, methods of criticism and evaluation, proper understanding of events, profound insight, and expression of sound and correct judgments and opinions, her position was exceptionally high.

Everything she said and every explanation and analysis she offered was entirely consistent with wisdom and reason. It would be difficult to find any narration of hers that required various ta’wils or interpretations to make it acceptable to human reason and wisdom. It is certainly true that, as one of the people closest to Rasulullah (Sallallahu ‘Alaihi wa Sallam), she had an excellent opportunity to study all his words and deeds. But when we see that there were many others whose closeness to him was in no way less than hers, the superiority of Hazrat ‘A’ishah’s (RA) intellect and understanding becomes clear. The same point returns again and again: many besides ‘A’ishah (RA) heard the words issuing from Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) mouth, but others could not reach the conclusions she reached or comprehend their true essence as deeply as her intellect and mind could.

Umm al-Mu’minin Hazrat ‘A’ishah (RA) was one of the most brilliant students of Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) teaching circle. The breadth and depth of her knowledge were unparalleled. Her superiority in knowledge was not confined to the women of that time, to all the Ummahat al-Mu’minin—the wives of Rasulullah (Sallallahu ‘Alaihi wa Sallam), who were the mothers of all believers—or to only some of the Companions; rather, it extended to all the Companions except a few eminent ones. Hazrat Abu Musa al-Ash‘ari (RA) said:303 “We, the Companions of Muhammad (Sallallahu ‘Alaihi wa Sallam), never encountered a difficult matter about which we asked ‘A’ishah (RA) without finding knowledge of it with her.”

Hazrat Abu Musa al-Ash‘ari (RA) was a Companion of very high rank. His statement quoted above gives us an idea of the extent and breadth of Hazrat ‘A’ishah’s (RA) knowledge. The renowned Tabi‘i Hazrat ‘Ata ibn Abi Rabah, who had the good fortune of studying under many Companions, said:304

“Hazrat ‘A’ishah (RA) was the greatest jurist among the people, the most knowledgeable, and the possessor of the finest opinions among the general public.”

The renowned Imam Zuhri, known as the Imam of the Tabi‘is and raised under the care of several highly honored Companions, said:305

“Hazrat ‘A’ishah (RA) was the greatest scholar among the people. Many of the leading Companions of Rasulullah (Sallallahu ‘Alaihi wa Sallam) would ask her questions.”

Abu Salamah, the accomplished son of the renowned Companion Hazrat ‘Abdur-Rahman ibn ‘Awf (RA), who was a Tabi‘i of very high rank, said:306

“In knowledge of the Sunnah of Rasulullah (Sallallahu ‘Alaihi wa Sallam), giving judgments when necessary, the occasions of revelation of verses, and matters of inheritance, I have never seen anyone more learned or more sound in opinion than ‘A’ishah (RA).”

One day, Hazrat Amir Mu‘awiyah (RA) asked a person in his court, “Tell me, who is the greatest scholar in the present age?” The man replied, “Amir al-Mu’minin, you are.” Amir Mu‘awiyah (RA) said, “No. I adjure you by Allah, tell me the truth.” The man then said, “If that is the case, then it is ‘A’ishah (RA).”

Hazrat ‘Urwah ibn al-Zubayr (RA) said:

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“I have never seen anyone more proficient than Umm al-Mu’minin ‘A’ishah (RA) in distinguishing the lawful and unlawful, knowledge, poetry, and medicine.”

In another narration, the words of Hazrat ‘Urwah are recorded as follows:

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“I have never seen anyone more learned than ‘A’ishah (RA) in the Qur’an, inheritance laws, the lawful and unlawful, jurisprudence, poetry, medicine, Arab history, and genealogy.”

The renowned Tabi‘i Hazrat Masruq (RA), who was raised under the instruction of Hazrat ‘A’ishah (RA), was once asked, “Did Umm al-Mu’minin ‘A’ishah (RA) know the science of inheritance?” He replied:

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“By the One in whose hand is my life, I saw the leading Companions of Rasulullah (Sallallahu ‘Alaihi wa Sallam) asking her questions about inheritance. The other wives of Rasulullah (Sallallahu ‘Alaihi wa Sallam) also fulfilled the responsibility and duty of preserving, transmitting, and disseminating the hadith and Sunnah of Rasulullah (Sallallahu ‘Alaihi wa Sallam). Yet none of them reached the level of Hazrat ‘A’ishah (RA). In this connection, Mahmud ibn Labid remarked:”

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“The wives of Rasulullah (Sallallahu ‘Alaihi wa Sallam) retained many hadiths in their memories. But no one attained the level of ‘A’ishah (RA) and Umm Salamah (RA).”

Imam Zuhri (RA) bears witness to this, saying:

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“If the knowledge of all people and the wives of Rasulullah (Sallallahu ‘Alaihi wa Sallam) were gathered together, the knowledge of ‘A’ishah (RA) would be broader and more extensive than theirs.”

According to another narration, Imam Zuhri said, “If the knowledge of all women and the knowledge of ‘A’ishah (RA) were gathered together, the knowledge of ‘A’ishah (RA) would prove superior.”

In light of the narrations above, ‘Allamah Dhahabi said, “She was a vast storehouse of knowledge.” He further said, “Among the women of the Ummah of Muhammad, indeed among women generally, there was no one more learned than her.”

Some traditionists, while describing the virtues of ‘A’ishah (RA), narrate a hadith of Rasulullah (Sallallahu ‘Alaihi wa Sallam):

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“Take a portion of your religion from Humayra.” In knowledge and ijtihad, Hazrat ‘A’ishah (RA) attained a special position not only among women but also among men. Her rank and status in knowledge of the Qur’an, Sunnah, jurisprudence, and Islamic rulings were so elevated that her name can be mentioned without hesitation alongside ‘Umar (RA), ‘Ali (RA), ‘Abdullah ibn Mas‘ud (RA), and ‘Abdullah ibn ‘Abbas (RA). Here we briefly present an account of the breadth and depth of her knowledge in various disciplines.

The Qur’an

We know that the Holy Qur’an was revealed over a period of twenty-three years. Hazrat ‘A’ishah (RA) entered Rasulullah’s (Sallallahu ‘Alaihi wa Sallam) household in the fourteenth year of the Qur’an’s revelation and spent only nine years there. The period she lived with Rasulullah (Sallallahu ‘Alaihi wa Sallam) did not exceed ten years. Most of the period during which the Qur’an was revealed passed before her knowledge had fully developed and before she had reached maturity. Yet a person of such extraordinary intellect and understanding did not allow even her childhood to pass fruitlessly. In Makkah, Rasulullah (Sallallahu ‘Alaihi wa Sallam) would visit the house of Hazrat Siddiq-e-Akbar (RA) at various times. Siddiq-e-Akbar (RA) had also built a mosque in his own house. Sitting there, he would recite the Holy Qur’an with profound humility and awe.

Given Hazrat ‘A’ishah’s (RA) extraordinary memory, it was impossible for her to gain no benefit from all these surroundings and circumstances. Thus, we hear her reciting the third verse of Surah al-Qamar—

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She said regarding it:

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“This verse was revealed to Muhammad (Sallallahu ‘Alaihi wa Sallam) in Makkah. At that time I was a small girl, playing.”

When the Incident of the Ifk (fabricated accusation) occurred, Hazrat ‘A’ishah (RA) was approximately thirteen or fourteen years old. By then she had not memorized much of the Qur’an. She herself said:

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“At that time I was a young girl and had not read much of the Qur’an.” Despite this, she was already presenting Qur’anic quotations at that time.

Hazrat ‘A’ishah (RA) had a slave named Abu Yunus. He knew how to read and write. She had this Abu Yunus write a copy of the Qur’an for her.

Because of interaction with non-Arabs, variations in Qur’anic recitation appeared most extensively in Iraq.

Once, a man from Iraq came to meet Hazrat ‘A’ishah (RA). He said, “Umm al-Mu’minin, please show me your copy of the Qur’an.” When Hazrat ‘A’ishah (RA) asked why, he replied, “Where we live, people still do not follow any fixed order in reciting the Qur’an. I want to arrange my copy like yours.” She replied, “There is no harm if the arrangement of the surahs is brought forward or delayed.” Then she brought out her own copy and had him write the verses of each surah as she recited them.

During her married life with Rasulullah (Sallallahu ‘Alaihi wa Sallam), Hazrat ‘A’ishah (RA) had the habit of asking her husband, Rasulullah (Sallallahu ‘Alaihi wa Sallam), whenever the meaning of a verse was not clear to her. In the authentic hadiths, many instances are narrated of her asking Rasulullah (Sallallahu ‘Alaihi wa Sallam) about various verses. Moreover, Allah instructed the wives of Rasulullah (Sallallahu ‘Alaihi wa Sallam), the Ummahat al-Mu’minin:

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“O members of the Prophet’s household! Remember the verses of Allah and the words of wisdom that are recited in your homes.”

They acted upon this instruction according to their abilities and means. Rasulullah (Sallallahu ‘Alaihi wa Sallam) would recite the longer surahs of the Qur’an during the Tahajjud prayer with profound concentration, humility, and a submissive heart. Hazrat ‘A’ishah (RA) would also follow Rasulullah (Sallallahu ‘Alaihi wa Sallam) in prayer during those prayers. The Qur’an was revealed on the bed of no wife except Hazrat ‘A’ishah (RA). Therefore, the first sound of a revealed verse would reach her ears. She said, “When Surah al-Baqarah and Surah al-Nisa’ were revealed, I was with Rasulullah (Sallallahu ‘Alaihi wa Sallam).”

In short, because of all these circumstances and conditions, Hazrat ‘Aishah (RA) attained full competence regarding the method of reciting each verse of the Qur’an, its weight and significance, and the methods of deriving rulings and injunctions. Therefore, whenever she was asked about any matter, she would first turn to the Holy Qur’an. Besides matters of doctrine, jurisprudence, and legal rulings, she tried to understand through the Holy Qur’an everything related to the Sirah and character of the Messenger of Allah (peace and blessings of Allah be upon him)—matters connected with foundational history. Once, some people came to meet her. They said, “Mother of the Believers, describe to us something of the character of the Messenger of Allah (peace and blessings of Allah be upon him)!” She said, “Do you not read the Qur’an? His character was the Qur’an.” They asked again, “What was the nature of the Messenger of Allah’s (peace and blessings of Allah be upon him) worship at night?” She replied, “Have you not read Surah al-Muzzammil?”

Very few Qur’anic exegeses have been transmitted from the Companions with sound chains of transmission. Among what has been transmitted, Hazrat ‘Aishah’s (RA) explanatory narrations are by no means few. A few of them are presented here in brief:

Running between the two mountains of Safa and Marwah is one of the principal acts of Hajj. Regarding this, the following verse has been revealed in the Noble Qur’an:

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—Indeed, Safa and Marwah are among the symbols of Allah the Exalted. Therefore, there is no blame upon those who perform Hajj or ‘Umrah at the Ka‘bah to circumambulate between them.

One day, ‘Urwah said, “Maternal aunt! The meaning of this verse is that if someone does not circumambulate between Safa and Marwah, there is still no blame on him.” ‘Aishah (RA) said, “Nephew! You have not understood correctly. If the verse meant what you have understood, Allah would have said:

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—That is, there is no blame in not circumambulating between them. In reality, the verse was revealed concerning the Ansar. Before Islam, the people of the Aws and Khazraj tribes of Madinah worshipped the goddess Manat. The idol of Manat stood on Mount Mushallal near Qudayd. For this reason, they regarded circumambulating between Safa and Marwah as objectionable. After accepting Islam, they asked the Messenger of Allah (peace and blessings of Allah be upon him), “We used to do this before Islam; what is its ruling now?” In this context, Allah said that they should circumambulate between Safa and Marwah and that there was nothing wrong with it. She then said, “The Messenger of Allah (peace and blessings of Allah be upon him) circumambulated between Safa and Marwah. Now no one has the right to abandon it.”

The principle that emerges from Hazrat ‘Aishah’s (RA) exegesis is that the Qur’an must be understood on the basis of Arab grammatical usage and the words used by the Arabs.

In verse 110 of Surah Yusuf, Allah the Exalted says:

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—When the messengers finally lost hope and the people thought that the messengers had been given a false promise, Our help came to them.

Hazrat ‘Urwah asked Hazrat ‘Aishah (RA)—the Arabic will be.

(That is, “the messengers had been given a false promise”)—or the Arabic will be.

(That is, “they had been called liars”)? ‘Aishah (RA) said—the Arabic will be.

(“They had been called liars.”) ‘Urwah said, “The messengers were firmly convinced that they had been called liars and that their own people had rejected their claim to prophethood. Then the Arabic will be—that is, ‘they thought or supposed.’ What is the meaning of this statement? For this reason, the Arabic—meaning ‘they had been given a false promise’—must be the correct reading.” Hazrat ‘Aishah (RA) said, “Allah forbid! Could the prophets and messengers of Allah hold such an opinion about Allah—that they had been falsely promised help?” Hazrat ‘Urwah then asked, “What, then, is the meaning of the verse?” She said, “The statement concerns the followers of the messengers. When they believed and acknowledged the truth of their prophethood, their own people began persecuting and oppressing them. At that time, because Allah’s help was delayed, they began to think in this way. The messengers even lost hope that the deniers among their people would believe. They feared that, because of this delay in Allah’s help, the believers might conclude that we had been liars. At that moment, Allah’s help suddenly arrived.”

When a wife has a complaint against her husband, the Qur’anic directive in that case is:

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—If a wife fears ill-treatment or neglect from her husband, there is no blame on them if they reach a peaceful settlement; and settlement is best.

Reaching a settlement to remove discord is generally a normal matter. Why was a special command from Allah the Exalted necessary for this? Hazrat ‘Aishah (RA) said that this verse was revealed concerning a wife whose husband did not visit her often, or a wife who, because of her advanced age, was unable to satisfy her husband. In such a special situation, if the wife did not want a divorce and, while remaining his wife, relinquished her rightful claim against her husband, such a settlement was not blameworthy. Rather, it was better than separation.

Allah the Exalted says in verse 238 of Surah al-Baqarah:

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—Be watchful over all the prayers, especially the middle prayer. There is disagreement among the Companions regarding which prayer is meant by “the middle prayer.” Hazrat Zayd ibn Thabit (RA) and Hazrat Usamah (RA) held that it meant the Zuhr prayer. Some Companions held that it meant the Fajr prayer. Hazrat ‘Aishah (RA) said that “the middle prayer” meant the ‘Asr prayer. She was so firmly convinced of this exegesis that she had the words—the Arabic will be—written in the margin of her personal mushaf. Abu Yunus, Hazrat ‘Aishah’s (RA) freedman, said that she instructed me to write a Qur’an and told me to inform her when I reached this verse. When I reached this verse, she had the words—the Arabic will be—written.

Then she said, “This is how I heard it from the Messenger of Allah (peace and blessings of Allah be upon him).”

In fact, the Arabic will be is not part of the Qur’anic verse; rather, the Arabic will be is its exegesis. In verse 284 of Surah al-Baqarah, Allah the Exalted says:

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—Whether you disclose what is within yourselves or conceal it, Allah will call you to account for it. Then He will forgive whom He wills and punish whom He wills.

This verse appears to indicate that Allah will take account of every thought and idea that arises in a person’s heart, even for a moment. But if Allah were to seize people for every involuntary whisper and thought that arises within them, it would be impossible for anyone to remain free from blame. Hazrat ‘Ali (RA) and Ibn ‘Abbas (RA) said that the ruling of this verse was abrogated by verse 286 of the same surah. The meaning of that verse is as follows:

‘Allah does not burden anyone beyond his capacity. He receives the benefit of what he earns, and he bears the consequence of what he does.’

Hazrat ‘Abdullah ibn ‘Umar (RA) also held the view mentioned above. A man once asked Hazrat ‘Aishah (RA) about the meaning of the above verse and, along with it, cited verse 123 of Surah al-Nisa. The meaning of that verse is: ‘Whoever does evil will be recompensed for it.’ The questioner’s point was: If this is the case, how will a servant receive Allah’s forgiveness and mercy, and how can he hope for salvation? Hazrat ‘Aishah (RA) said, “After I had asked the Messenger of Allah (peace and blessings of Allah be upon him) about the exegesis of this verse, you are the first person to ask me about it. The word of Allah is true. However, Allah the Exalted forgives His servants’ minor mistakes through various hardships and calamities. When a believing person falls ill or is afflicted by some calamity, or even when he puts something somewhere and forgets it, then becomes distressed while searching for it, all of these become means and occasions for him to receive forgiveness and mercy. Eventually, the believer departs this world purified, just as gold becomes pure when it is burned in fire.”

Regarding the property of orphans, verse 6 of Surah al-Nisa says:

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—Those who are wealthy must abstain from consuming the property of the orphan. Whoever is poor may consume from it in a reasonable manner.

The directive of this verse concerns the guardians of orphans. Hazrat Ibn ‘Abbas (RA) narrated that the ruling of the cited verse was abrogated by verse 10 of Surah al-Nisa, which reads:

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—Those who consume the property of orphans unjustly are only filling their bellies with fire.

But the following verse speaks of punishment for those who consume an orphan’s property unjustly. For this reason, Hazrat ‘Aishah (RA) said that the verse permitting consumption applies to those who manage an orphan’s property and business affairs. If such a guardian is wealthy, he should not take any compensation. If he is poor, he may take something according to his needs and status. On the basis of Hazrat ‘Aishah’s (RA) exegesis, there is essentially no contradiction between the meanings of the two verses. The exegesis of many more verses like those cited above has been transmitted from Hazrat ‘Aishah (RA) in books of Hadith and exegesis.

Al-Hadith:

The actual person and life of the Messenger of Allah (peace and blessings of Allah be upon him) are essentially the subject matter of the science of Hadith. Therefore, the person who had the greatest opportunity for closeness to the Messenger of Allah (peace and blessings of Allah be upon him) had received this opportunity. He married three years before the Hijrah. After the Hijrah, however, she remained deprived of her husband’s company for six months. A short time after arriving in Madinah, she went to her husband’s home, and from then on they were never separated. The first period of Islam passed during her childhood. But her natural intelligence and memory compensated for that loss. Among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), only Hazrat Sawdah (RA) was older than Hazrat ‘Aishah (RA) in terms of living with the Messenger of Allah (peace and blessings of Allah be upon him). Her physical and mental strength had begun to decline. Several years before the Messenger of Allah’s (peace and blessings of Allah be upon him) death, she had become unable to serve her husband. In contrast, Hazrat ‘Aishah (RA) was a woman in the early years of adulthood. At that age, her intelligence and wisdom were increasing day by day. She had the opportunity to serve the Messenger of Allah (peace and blessings of Allah be upon him) until the final moments of his worldly life. For this reason, her knowledge of the Messenger of Allah’s (peace and blessings of Allah be upon him) overall condition and all the rules and injunctions of the Shariah was greater than that of anyone else.

Except for Hazrat Sawdah (RA), the other wives married the Messenger of Allah (peace and blessings of Allah be upon him) after Hazrat ‘Aishah (RA). Since, because of her old age, Hazrat Sawdah (RA) gave her allotted day to Hazrat ‘Aishah (RA), when the others had the opportunity to enjoy the Messenger of Allah’s (peace and blessings of Allah be upon him) exclusive company one day every eight days, Hazrat ‘Aishah (RA) had two days. Moreover, the mosque that served as the Messenger of Allah’s (peace and blessings of Allah be upon him) center for public instruction was, fortunately, adjacent to Hazrat ‘Aishah’s (RA) room. For all these reasons, none of the wives could equal Hazrat ‘Aishah (RA) in knowledge of the Hadith and way of life of the Messenger of Allah (peace and blessings of Allah be upon him).

The number of Hadith narrated by Hazrat ‘Aishah (RA) is so great that, among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), all the women Companions, and all but four or five male Companions, no one can claim equality with her. Great Companions such as Hazrat Abu Bakr al-Siddiq (RA), Hazrat ‘Umar (RA), Hazrat ‘Uthman (RA), and Hazrat ‘Ali (RA) were far superior to ‘Aishah (RA) in rank because of their long companionship, sharp understanding, and intellectual ability. Nevertheless, what a wife naturally learns about her husband in one month cannot be learned by relatives and friends even in many years. On the other hand, immediately after the death of the Messenger of Allah (peace and blessings of Allah be upon him), these eminent Companions became extremely busy with the responsibilities of beginning the Caliphate. Thus, they had very little time or opportunity to narrate the Hadith of the Messenger of Allah (peace and blessings of Allah be upon him). Even so, the Hadith they narrated or preserved concern judgment and legal rulings. These form the basis of our science of jurisprudence. In reality, the primary responsibility of narrating Hadith was carried by those who were free from the responsibility of administering the Caliphate.

There is another reason why the number of Hadith narrated by those eminent Companions was so small. Their era was entirely the era of the Companions. At that time, there was little need for one person to ask another about the words or actions of the Messenger of Allah (peace and blessings of Allah be upon him). Therefore, there were very few opportunities to narrate Hadith. The later generation who did not see the Messenger of Allah (peace and blessings of Allah be upon him) or live during his era were the Tabi‘un. Their era essentially began twenty to twenty-five years after the death of the Messenger of Allah (peace and blessings of Allah be upon him). They were the ones who wished to learn the details of the Messenger of Allah’s (peace and blessings of Allah be upon him) life. But by then those eminent Companions had departed this world. Meanwhile, the younger Companions had reached the middle or latter part of their lives. They satisfied the Tabi‘un’s thirst for knowledge about the life and deeds of the Messenger of Allah (peace and blessings of Allah be upon him). For this reason, nearly all the Companions whose names appear in Hadith books as prolific narrators were young Companions at the time of the Messenger of Allah’s (peace and blessings of Allah be upon him) death.

There were only seven Companions who narrated more than one thousand Hadith. Their names and the number of Hadith they narrated are given below:

1. Hazrat Abu Hurairah (RA) — 5,364

2. Hazrat ‘Abdullah ibn ‘Abbas (RA) — 2,660

3. Hazrat ‘Abdullah ibn ‘Umar (RA) — 2,630

4. Hazrat Jabir ibn ‘Abdullah (RA) — 2,540

5. Hazrat Anas ibn Malik (RA) — 2,686

6. Hazrat Abu Sa‘id al-Khudri (RA) — 2,270

7. Hazrat ‘Aishah al-Siddiqah (RA) — 2,210

According to the numbers beside the names mentioned above, Hazrat ‘Aishah (RA) ranks seventh among Hadith narrators. However, this list is not universally accepted. According to many scholars, apart from Hazrat Abu Hurairah (RA) and Hazrat ‘Abdullah ibn ‘Abbas (RA), no one narrated more Hadith than Hazrat ‘Aishah (RA). According to them, Hazrat ‘Aishah (RA) ranks third among the most prolific Hadith narrators.

Most of those whose names have been mentioned as prolific Hadith narrators remained alive even after the death of Mother of the Believers ‘Aishah (RA). Thus, the continuity of their narration continued for some time longer. Compared with men, Hazrat ‘Aishah (RA) had certain additional restrictions. For example, she was a woman who observed purdah. She could not attend every gathering like male narrators, nor could students visit her whenever they wished. Unlike the others, she did not have the opportunity to travel to the major cities of the Islamic Caliphate of that time. If she had been able to enjoy all the opportunities and advantages available to male narrators, she would have ranked first of all.

It is known from the preceding discussion that the total number of Hadith narrated by Hazrat ‘Aishah (RA) was two thousand two hundred and ten (2,210). Of these, 286 Hadith were compiled in the two Sahihs—Bukhari and Muslim: 174 are agreed upon, 53 are found only in Bukhari, and 69 only in Muslim. Thus, Bukhari contains a total of 228 Hadith and Muslim 243 Hadith. In addition, Hazrat ‘Aishah’s (RA) other Hadith were compiled with their chains of transmission in various books. All the Hadith narrated by Hazrat ‘Aishah (RA) were compiled in volume six of Imam Ahmad’s (RA) Musnad. Hazrat ‘Aishah’s (RA) high rank and great honor in the eyes of the Muslim community are not due merely to the large number of Hadith she narrated; rather, her deep and subtle understanding of the meanings and essential spirit of Hadith is the principal reason. Among the Companions, there are many whose narrated Hadith are very few, yet they belonged to the highest-ranking jurist Companions. Those who narrated whatever they heard without understanding the essential meaning of the Messenger of Allah’s (peace and blessings of Allah be upon him) words have many narrations. We find that among all the Companions famous for narrating many Hadith, only Hazrat ‘Abdullah ibn ‘Abbas (RA) and Hazrat ‘Aishah (RA) were recognized as jurists and independent legal reasoners. It is said that one-fourth of all the legal rulings of the Shariah were transmitted from her. Therefore, Allamah al-Dhahabi said:

The Arabic will be

—The jurist Companions of the Messenger of Allah (peace and blessings of Allah be upon him) learned from her. A group of people acquired deep knowledge of the religion directly from her.

Along with the abundance of her narrations, Hazrat ‘Aishah (RA) possessed a profound understanding of the meaning of the religion and a powerful ability to derive rulings and injunctions. A special feature of her narrations is that, while narrating rulings and events, she usually also stated their causes. To clarify the distinctive features of her narrations, a brief comparative discussion with the narrations of other transmitters is presented here.

Regarding bathing on Friday, Sahih Bukhari contains narrations from Hazrat ‘Abdullah ibn ‘Umar (RA), Hazrat Abu Sa‘id al-Khudri (RA), and Hazrat ‘Aishah (RA). A sample of the narration of each of the three is given here. Hazrat ‘Abdullah ibn ‘Umar said:

The Arabic will be

—I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Whoever among you comes to Friday prayer should certainly bathe.

Hazrat Abu Sa‘id al-Khudri (RA) said:

The Arabic will be

—The Messenger of Allah (peace and blessings of Allah be upon him) said: Bathing on Friday is obligatory for every adult.

Hazrat ‘Aishah’s (RA) narration on the same subject is as follows:

The Arabic will be

—People used to come from their homes and from settlements outside Madinah. They came through dust and sand, becoming covered in sweat and dust. Once, while the Messenger of Allah (peace and blessings of Allah be upon him) was staying with me, one of those people came to him. The Prophet (peace and blessings of Allah be upon him) then said: It would be better for you to bathe on this day.

Another narration of Hazrat ‘Aishah (RA) is as follows:

The Arabic will be

—People worked with their own hands. When they went to the Friday prayer, they came in that condition. They were then told: It would be better for you to bathe.

We have examined three narrations above on the same subject. Hazrat ‘Aishah (RA) clearly explained why the Messenger of Allah (peace and blessings of Allah be upon him) instructed people to bathe on Friday—a detail absent from the other two narrations.

On one occasion, the Noble Messenger (peace and blessings of Allah be upon him) instructed that sacrificial meat must be consumed within three days and must not be kept for longer than three days. Hazrat ‘Abdullah ibn ‘Umar (RA), Hazrat Abu Sa‘id al-Khudri (RA), and many other Companions regarded this instruction as permanent. Many of them would tell people accordingly. But Hazrat ‘Aishah (RA) did not regard it as a permanent or conclusive instruction. She believed it was a temporary directive.

She narrated the matter as follows:

The Arabic will be

—We used to preserve sacrificial meat with salt. In Madinah, we would present that meat to the Messenger of Allah (peace and blessings of Allah be upon him) for him to eat. He said: Do not eat this meat for more than three days. This was not a final prohibition. Rather, he wanted people to give some of this meat to others to eat as well.

In another Hadith of Hazrat ‘Aishah (RA), narrated by Imam al-Tirmidhi, she explained the actual reason for this prohibition. Someone asked, “Mother of the Believers, is it prohibited to eat sacrificial meat after three days?” She replied:

The Arabic will be

—No. However, at that time there were few people who could offer sacrifices. Therefore, he wanted those who could not offer a sacrifice to be given some of that meat as well.

Imam Ahmad narrated the Hadith as follows:

The Arabic will be

—It is not correct that sacrificial meat may not be eaten after three days. Rather, at that time very few people could offer sacrifices. For this reason, he instructed those who offered sacrifices to give meat to those who could not offer a sacrifice.

Imam Muslim narrated this hadith in the form of a report. For example, one year scarcity appeared around Madinah and in the rural areas, so he issued this ruling. The following year, when there was no longer any scarcity, he abrogated that ruling. A similar report has also been narrated from Salamah ibn al-Akwa‘ (RA).

Beyond one side of the wall of the Ka‘bah there is a space left vacant, which is called the Hatim. During tawaf, the Hatim must be included within the circuit. A question may arise in people’s minds: why must one perform tawaf around something that is not part of the Ka‘bah? Perhaps many Companions asked the Messenger of Allah (SAW) for an answer to this question. However, no such report from them is found in the hadith collections. We find the answer in the narration of ‘A’ishah (RA). She said, “I asked: O Messenger of Allah! Is this wall also part of the Ka‘bah?” He replied, “Yes.” I asked, “Then why did the people not include it within the building when they constructed it?” He replied, “Your people did not have sufficient funds. Therefore, they left this portion out.” I asked again, “Why, then, is the door of the Ka‘bah so high?” He replied, “So that he may allow whomever he wishes to enter and prevent whomever he wishes.”

‘Umar (RA) said that if ‘A’ishah’s (RA) narration is correct, it becomes clear that the Messenger (SAW) did not kiss the two pillars on that side for this reason. But the question is this: when the Messenger (SAW) knew that the Ka‘bah had not been fully established upon its original foundation, there is no doubt that, as the heir of Muhammad the Messenger of Allah (SAW), the reviver of the Shari‘ah of Ibrahim (AS), he knew this. Therefore, in reply to ‘A’ishah’s (RA) question, he said, “O ‘A’ishah! Had your people not been so close to their period of disbelief, I would have demolished the Ka‘bah and rebuilt it upon Ibrahim’s original foundation.” Since the ordinary Arabs had only recently accepted Islam, it was feared that they might become agitated if the Ka‘bah were rebuilt anew; therefore, this was not done. This hadith shows that if implementation of a matter of the Shari‘ah is delayed on the basis of a greater benefit, it is not blameworthy, provided that the Shari‘ah does not require its immediate implementation.

On the basis of this narration of ‘A’ishah (RA), her nephew ‘Abdullah ibn al-Zubayr (RA), during his caliphate, enlarged the Ka‘bah and established it upon Ibrahim’s (AS) original foundation. After Ibn al-Zubayr’s (RA) martyrdom, when Caliph ‘Abdullah Malik regained control over Makkah, he demolished it on the assumption that ‘Abdullah (RA) had done this through his own ijtihad, and rebuilt it as it had been before. But when he learned that ‘Abdullah (RA) had acted not on the basis of his own ijtihad but on the basis of this narration of the Mother of the Believers, he felt extremely ashamed and remorseful for what he had done.

After the death of the Noble Messenger of Allah (SAW), a difference of opinion arose among the prominent Companions regarding where he should be buried. It is reported that Abu Bakr (RA) then said, “Prophets are buried where they breathe their last.” For this reason, the Noble Messenger (SAW) was buried in ‘A’ishah’s (RA) room, where he had died. But the true reason is found in ‘A’ishah’s (RA) narration. She said:

It would have been in the open field

—The Messenger of Allah (SAW), during his final illness, said, “May Allah curse the Jews and Christians. They turned the graves of their prophets into places of worship.” ‘A’ishah (RA) said, “Had there been no such fear, the Messenger of Allah’s (SAW) grave would have been in the open field. But he feared that his grave might be turned into a mosque.”

It was essentially because of the Messenger of Allah’s (SAW) expression of this fear that he was buried where he breathed his last.

Likewise, a clear explanation of hijrah is found in a hadith of ‘A’ishah (RA) narrated by Bukhari. Generally, people understood hijrah to mean leaving one’s birthplace and coming to live in Madinah. But she said, “There is no hijrah now. Hijrah existed when people, fearing for their lives in order to preserve their religion, came to Allah and His Messenger. That condition no longer exists. Therefore, the actual hijrah will no longer occur.” For this reason, Ibn ‘Umar (RA) used to say, “There is no hijrah after the conquest of Makkah.”

According to the hadith scholars and the experts in al-jarh wa’l-ta‘dil (criticism and evaluation), there are comparatively very few mistakes in the hadiths narrated by ‘A’ishah (RA). There is a particular reason for this. Ordinary Companions might hear a statement of the Messenger of Allah (SAW) once, or see him perform an action once, and then report that statement or action verbatim to others. ‘A’ishah’s (RA) practice, however, was not to narrate a statement or incident until she had understood it properly. If she found any statement or conduct of the Messenger of Allah (SAW) difficult to understand, she would ask repeatedly until she understood it. Many such questions of hers are recorded in the hadith collections. Others had very few opportunities to do this.

She was extremely cautious when narrating hadiths that she had not heard directly but had heard through others. Only after thorough verification, examination, analysis, and inquiry, and after becoming fully confident, would she narrate them. Once, the renowned Companion ‘Abdullah ibn ‘Amr ibn al-‘As (RA) narrated a hadith to her. When he came again a year later, ‘A’ishah (RA) sent a person to him to hear that hadith once more. ‘Abdullah (RA) narrated it exactly as he had previously, without adding or omitting anything. The man returned and repeated the hadith to ‘A’ishah (RA). She then remarked, “By Allah, Ibn ‘Amr remembered it correctly.”

On the basis of this principle, if she received a report from someone and another person came to her wishing to hear it, she would send him to the original narrator. Her purpose was to reduce the intermediaries in the chain of transmission as much as possible and make the chain more direct. For example, the Messenger of Allah (SAW) would return home after offering the ‘Asr prayer in the mosque and offer a sunnah prayer. Yet the definitive instruction was that there is no prayer after ‘Asr. Some people sent a man to ‘A’ishah (RA) to learn how authentic the hadith being narrated through her chain actually was. She said, “Go and ask Umm Salamah. She is the original narrator of this hadith.” Once, when a man asked her about wiping over leather socks, she said, “Go to ‘Ali (RA). He accompanied the Messenger of Allah (SAW) during travel.”

Just as ‘A’ishah (RA) kept her own narrations free from every kind of error, she also corrected the narrations of others in many cases. She would rigorously identify and correct even the slightest mistakes in the narrations of her contemporaries. In the terminology of the hadith scholars, this is known as ‘idrak.

‘A’ishah (RA) believed that any narration contradicting the word of Allah could not be correct. Later, hadith specialists adopted this as one of the fundamental principles for verifying hadith. On this basis, ‘A’ishah (RA) refused to accept many narrations of others as authentic, and, according to her knowledge, explained their true meaning and significance. For example, ‘Abdullah ibn ‘Abbas (RA), ‘Abdullah ibn ‘Umar (RA), and several other Companions narrated:

It would have been

That is, “The dead person is punished because of the weeping of his family.”

When this narration was presented to ‘A’ishah (RA), she rejected it. She said, “The Messenger of Allah (SAW) never said such a thing. The incident was that one day the Messenger (SAW) passed by the corpse of a Jew and saw his relatives begin shouting and mourning. He then said, ‘They are weeping while he is being punished.’” The meaning of ‘A’ishah’s (RA) statement is that the punishment was not caused by the weeping. Rather, they were mourning, while the deceased was being punished for his past deeds. Weeping was the action of others; why should the deceased suffer the consequence of another’s action? Therefore, she said, “The Qur’an is sufficient for you.” Allah says:

The Arabic will be given.

No one shall bear the burden of another.

The narrator Ibn Abi Mulaikah said that when Ibn ‘Umar (RA) heard of ‘A’ishah’s (RA) narration and reasoning, he could give no reply.

In a separate section of the Book of Funerals in his Sahih, Imam Bukhari attempted to reconcile the two narrations of ‘A’ishah (RA) and Ibn ‘Umar (RA). He said that if weeping and mourning had been the deceased person’s practice during his lifetime, and he had not forbidden his family from doing so while he was alive, then he would be punished for their mourning, because he had not fulfilled his responsibility of educating and instructing them during his lifetime. Allah says:

The Arabic will be given.

—O believers! Save yourselves and your families from the Fire of Hell.

If, despite properly educating his family during his lifetime, they still mourn for him after his death, then ‘A’ishah’s (RA) view is correct in this case, because Allah has said, “No one shall bear the burden of another.” He has also said:

The Arabic will be given.

—If someone burdened with a heavy load calls upon another to carry it, none will carry any part of it, even if he is a close relative.

The renowned imam and hadith scholar ‘Abdullah ibn al-Mubarak also held the view of Imam Bukhari. However, some questioned Imam Bukhari’s attempt at reconciliation as follows: if someone failed to properly educate and instruct his family during his lifetime, he will suffer after death for the sin of failing to fulfill that responsibility. Why should he suffer the punishment for the sins of the living? Among the mujtahids, Imam al-Shafi‘i, Imam Muhammad, and Imam Abu Hanifah (RA) followed ‘A’ishah’s (RA) view on this issue.

It has been narrated from Ibn ‘Abbas (RA) that the Messenger of Allah (SAW) saw the Lord of the Worlds twice. Masruq (RA) asked ‘A’ishah (RA), “Mother! Did Muhammad (SAW) see Allah?” ‘A’ishah (RA) replied, “You have said something that makes every hair on my body stand on end. Whoever tells you that Muhammad (SAW) saw Allah has lied.” Then she recited this verse:

The Arabic will be given.

—Vision cannot encompass Him, but He encompasses all vision. He is Most Subtle, All-Aware.

Then she recited this verse:

The Arabic will be given.

—It is not for any human being that Allah should speak to him except through revelation, or from behind a veil, or by sending a messenger.

Several other hadiths also support ‘A’ishah’s (RA) statement. A hadith recorded in Sahih Muslim tells us that the Messenger (SAW) said, “He is light; how could I see Him?”

Mut‘ah marriage, a marriage for a specified period, was practiced during the Age of Ignorance and from the beginning of Islam until the seventh year after the Hijrah. Such marriage was declared forbidden at the time of the conquest of Khaybar. After that, Ibn ‘Abbas (RA) and some others continued to consider this marriage permissible, but the majority of the Companions believed it to be forbidden. One day, a student of ‘A’ishah (RA) asked about the validity of mut‘ah marriage. ‘A’ishah (RA) did not answer him with a hadith. She said, “Between me and you is the Book of Allah.” Then she recited this verse:

The Arabic will be given.

—And those who guard their private parts, except with their wives or those whom their right hands possess, for then they are not blameworthy.

Therefore, no method other than these two is permissible. It should be noted that a woman obtained through mut‘ah is neither a wife nor a slave woman.

Abu Hurayrah (RA) narrated, “The illegitimate son is the worst of the three”—the parents and the child.

When this reached ‘A’ishah (RA), she said, “This is not correct. The incident was that a hypocrite used to insult the Messenger of Allah (SAW). One day, people said, ‘O Messenger of Allah! The man is also an illegitimate child.’ The Messenger of Allah (SAW) then remarked, ‘He is the worst of the three.’ That is, his parents merely committed an immoral act; they did not insult the Messenger of Allah. But the product of that immoral act—their child—insulted the Messenger of Allah. Therefore, he was worse than them.” ‘A’ishah (RA) said that the Messenger of Allah’s (SAW) remark concerned a particular incident, not everyone. Allah has said, “No one shall bear the burden of another.” The sin belonged to the parents; why should the child be held responsible for it?

Those disbelievers who were killed in the Battle of Badr were buried together at Badr. The Messenger (SAW) stood there and addressed those buried, saying:

The Arabic will be given.

—Have you found your Lord’s promise to be true? The Companions asked, “O Messenger of Allah! Are you addressing the dead?” Ibn ‘Umar, from his father ‘Umar (RA), and Anas ibn Malik, from Abu Talhah (RA), narrated that the Messenger of Allah (SAW) replied:

The Arabic will be given.

You do not hear more than they do, but they cannot respond.

When this narration was mentioned to ‘A’ishah (RA), she said, “The Messenger of Allah (SAW) did not say this; rather, he said:

The Arabic will be given.

—Now they know with certainty that everything I used to tell them was true.

Then ‘A’ishah (RA) recited these two verses of the Qur’an:

The Arabic will be given.

—You cannot make the dead hear.

You cannot make those lying in their graves hear.

Later, the hadith scholars, accepting ‘A’ishah’s (RA) reasoning and evidence, attempted to reconcile the two narrations. The renowned Tabi‘i Qatadah (RA) said, “Allah restored life to those killed at Badr for a short time. As a miracle of the Messenger of Allah (SAW), they were given the ability to hear during that period.”

The differences in narrations among the Companions concerning certain matters were partly based on differences in their understanding.

Allah had granted ‘A’ishah (RA) greater understanding and intellect than many others. She employed this unparalleled insight and comprehension in narrating and explaining hadith. Here we mention several incidents that reveal the sharpness of her understanding and intelligence.

As Abu Sa‘id al-Khudri (RA) approached the end of his life, he requested new clothes and put them on. Explaining why, he said, “A Muslim is raised in the clothing in which he dies.” When ‘A’ishah (RA) learned of this, she said, “May Allah have mercy on Abu Sa‘id. By ‘clothing,’ the Messenger of Allah (SAW) meant a person’s deeds. Otherwise, the Messenger (SAW) clearly said that on the Day of Resurrection people will be raised bare-bodied, barefoot, and bareheaded.”

Islamic instruction is that a divorced woman should observe her ‘iddah in her husband’s home. A female Companion named Fatimah, contrary to this instruction, used to narrate an incident from her own life. She said that the Messenger of Allah (SAW) had permitted her to move elsewhere from her husband’s home while observing ‘iddah. On various occasions she presented this incident as evidence before many Companions. Some accepted her narration, but most of the Companions refused to accept it. In due course, when Marwan was governor of Madinah, a case of this kind was filed. One side cited Fatimah’s narration as evidence. When ‘A’ishah (RA) learned of this, she rebuked Fatimah harshly. She said that there was no benefit in narrating this incident in the way Fatimah did. The Messenger of Allah (SAW) had indeed permitted her to leave her husband’s home during her ‘iddah, but this was because her husband’s house was in an unsafe and frightening location.

Several authentic hadiths indicate that the meat of a goat’s foreleg was especially liked by the Messenger of Allah (SAW). Ibn Mas‘ud (RA) said that the Prophet (SAW) preferred foreleg meat. It was in the foreleg meat that poison was placed and given to him.

Abu ‘Ubayd also said that the Prophet (SAW) preferred foreleg meat. But regarding this, ‘A’ishah (RA) said:

The Arabic will be given.

—It was not that the Messenger of Allah (SAW) particularly preferred foreleg meat. Rather, he had the opportunity to eat meat only after long intervals, so foreleg meat was served to him because it cooked and softened quickly. No matter how much a person’s longtime, very close and intimate friend knows about him, a wife knows him much better. The entire body of the Messenger of Allah (SAW), from the hair of his head to the nails of his feet, was an example and model at every moment. Therefore, every action of his life acquired the status of law and guidance. It may thus be said that the personal knowledge of him which his wives had the opportunity to acquire was impossible for others to obtain. There are certain legal issues in which other Companions reached decisions on the basis of their own ijtihad or a narration, but ‘A’ishah (RA), on the basis of her personal experience, rejected those decisions. To this day, her view has been accepted as evidence in those matters. For the readers’ information, several such issues are mentioned here.

‘Abdullah ibn ‘Umar (RA) issued the fatwa that, while bathing, women must undo their hair braids and wet their hair. When ‘A’ishah (RA) heard this, she said, “Why does he not tell women to cut off their braids as well?” I used to bathe in the presence of the Messenger of Allah (SAW), and I did not undo my hair.

Ibn ‘Umar (RA) used to say that if a man kissed his wife while in a state of ablution, his ablution was invalidated. When ‘A’ishah (RA) heard this, she said, “The Messenger of Allah (SAW) did not perform ablution after kissing.” Saying this, she smiled.

Abu Hurayrah (RA) used to narrate that if a woman, donkey, or dog passed in front of a man offering prayer, the man’s prayer became invalid. When ‘A’ishah (RA) heard this, she became angry. She said, “You have equated us women with donkeys and dogs! I would lie with my legs stretched out in front of the Messenger of Allah (SAW) while he stood in prayer. When he went into prostration, he would tap me with his hand, and I would draw in my legs. When he stood up, I would stretch them out again. Sometimes, when necessary, I would draw myself in and pass in front of him.”

One day, while giving a sermon, Abu Hurayrah (RA) narrated that if someone needed to bathe in the morning during a day of fasting, he should not fast that day. People went to ‘A’ishah (RA) and Umm Salamah (RA) to verify this. ‘A’ishah (RA) said, “The practice of the Messenger of Allah (SAW) was contrary to this.” The people then went to Abu Hurayrah (RA) and informed him. Eventually, he withdrew his earlier fatwa.

‘Abdullah ibn ‘Abbas (RA) issued the fatwa that if someone did not perform Hajj but merely sent a sacrificial animal to the Sacred Precinct of Makkah, all the restrictions applicable to a pilgrim would apply to him until the animal was slaughtered there. When ‘A’ishah (RA) heard this, she said, “I twisted the ropes of the Messenger of Allah’s (SAW) sacrificial animals with my own hands, and he himself placed those ropes around the animals’ necks. Then my father took them to Makkah. Despite this, everything remained lawful. No lawful thing became forbidden until the sacrifice.”

We mentioned earlier that ‘A’ishah (RA) possessed extraordinary intelligence and memory. In reality, memory is one of Allah’s blessings, and she was blessed with it to the fullest extent. The Qur’anic verses that she heard while playing as a child remained in her memory throughout her life. The reliability of hadith scholarship rests upon memory and memorization. Remembering the daily events of the Prophetic period, continually narrating them exactly, and conveying to others the words heard from the Messenger of Allah (SAW) precisely as they were heard are the greatest responsibilities and duties of a successful hadith scholar. The differences in memorization ability among her contemporaries played a significant role in the errors ‘A’ishah (RA) identified and the criticism she directed at them. Here we mention several incidents that demonstrate the sharpness of her memory.

Hazrat Sa‘d ibn Abi Waqqas (RA) passed away. Hazrat ‘A’ishah (RA) wished that the body be brought into the mosque so that she too could participate in the funeral prayer. The people objected. Hazrat ‘A’ishah (RA) said, “How quickly people forget! The Messenger of Allah (peace and blessings of Allah be upon him) had offered the funeral prayer of Suhayl ibn Bayda’ (RA) in the mosque itself.”

The people asked Hazrat ‘Abdullah ibn ‘Umar (RA), “How many times did the Messenger of Allah (peace and blessings of Allah be upon him) perform ‘umrah?” He replied, “Four times. One of them was in the month of Rajab.” ‘Urwah (RA) cried out, “Dear Aunt! Do you not hear what he is saying?” She asked, “What is he saying?” ‘Urwah said, “He says that the Messenger (peace and blessings of Allah be upon him) performed four ‘umrahs, one of them in Rajab.” She then said, “May Allah have mercy on Abu ‘Abdir-Rahman (the kunyah of Ibn ‘Umar). The Messenger (peace and blessings of Allah be upon him) never performed an ‘umrah without my accompanying him. He did not perform any ‘umrah in Rajab.”

The distinguished hadith scholars divided the Companions into five ranks according to the number of hadiths they narrated, and women Companions are found alongside men in almost every rank. First rank: Companions whose narrated hadiths number one thousand or more. Hazrat ‘A’ishah (RA) belongs to this rank. Second rank: Companions whose narrations number five hundred or more but fewer than one thousand. There is no woman Companion in this rank. Third rank: Companions whose narrations number one hundred or more but fewer than five hundred. Hazrat Umm Salamah (RA) belongs to this rank. Fourth rank: Companions whose narrations number from forty to one hundred. Most of the Companions in this rank are women, such as Umm al-Mu’minin Hazrat Umm Habibah (RA), Umm ‘Atiyyah (RA), Umm al-Mu’minin Hazrat Hafsah (RA), Asma bint Abi Bakr (RA), Umm Hani (RA), and others. Fifth rank: Companions whose narrations number forty or fewer. Most members of this rank are women, such as Hazrat Umm Qays (RA), Hazrat Fatimah bint Qays (RA), Hazrat Rabi‘ bint Ma‘us (RA), Hazrat Subrah bint Safwan (RA), Hazrat Kulthum bint Husayn al-Ghifariyyah (RA), Hazrat Ja‘dah bint Wahb (RA), and others.

The discussion of these ranks above has made clear to us the status and position of Hazrat ‘A’ishah (RA) in the science of hadith. We have seen that her position was in the highest rank.

Umm al-Mu’minin Hazrat ‘A’ishah (RA) narrated hadiths directly from the Messenger of Allah (peace and blessings of Allah be upon him). In addition, she narrated through her father, Hazrat Abu Bakr (RA), and through ‘Umar (RA), Fatimah (RA), and Sa‘d (RA). On the other hand, the number of people who heard hadiths from Hazrat ‘A’ishah (RA) and narrated them is very large. They included both Companions and Tabi‘un. After mentioning the names of nearly two hundred people, ‘Allamah Dhahabi said, “Besides these, there are many others.”

The writing down and compilation of the narrations and hadiths of the Companions began around the middle of the first Hijri century. At the end of that century, the Umayyad caliph, Hazrat ‘Umar ibn ‘Abd al-‘Aziz (RA), assumed the caliphate. During his reign, the qadi of Madinah was the historically renowned Abu Bakr ibn ‘Amr ibn Hazm al-Ansari. He possessed immense knowledge of the Qur’an and hadith. The greatest contribution to this knowledge came from his maternal aunt, Hazrat ‘Amrah. This ‘Amrah was a student of Hazrat ‘A’ishah (RA) and was raised under her supervision. Caliph ‘Umar ibn ‘Abd al-‘Aziz instructed Abu Bakr to write down ‘Amrah’s narrations and send them to him.

The Knowledge of Fiqh and Qiyas

The Qur’an and hadith, or the Sunnah, are the evidence and proof, while fiqh is their conclusion and result. The conclusions reached on the basis of the Qur’an and hadith are fiqh and qiyas. It has already become somewhat clear from the earlier discussion of Hazrat ‘A’ishah’s (RA) expertise in the Qur’an and hadith how proficient she was in the knowledge of fiqh and qiyas. Here, a brief discussion is presented of what her usul, or principles, were in fiqh and qiyas.

During the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him), he himself was the focal point of all fatwas and decisions. Whenever a problem arose, he gave its solution. After the passing of the Messenger of Allah (peace and blessings of Allah be upon him), senior Companions who were skilled in the profound meanings of the Shari‘ah and Islamic rulings took his place. Whenever a new problem arose before Hazrat Abu Bakr (RA) or Hazrat ‘Umar (RA), he would gather the learned Companions and seek a decision from them. If any of them possessed a particular hadith, he would relate it. Otherwise, they would reach a decision by making qiyas, or analogy, on the basis of another ruling in the Qur’an and hadith. Until the third caliph of the Rightly Guided Caliphate, this fiqh academy was centered in Madinah. During the caliphate of Hazrat ‘Uthman (RA), disorder and unrest intensified, and many people left Madinah and settled in Makkah, Ta’if, Damascus, Basrah, and other places. Thereafter Hazrat ‘Ali (RA) became caliph and made Kufah the Dar al-Khilafah. For these reasons, many of the outstanding students of the Messenger of Allah’s (peace and blessings of Allah be upon him) teaching circle left Madinah for other cities. As a result, however, the sphere and extent of the pursuit of knowledge expanded further. But its unified form and distinctive character were lost. Whatever remained was found only in Madinah.

After the senior Companions, Hazrat ‘Abdullah ibn ‘Umar, Hazrat ‘Abdullah ibn ‘Abbas, Hazrat Abu Hurayrah, and Hazrat ‘A’ishah (RA) performed most of the work of fiqh and issuing fatwas in Madinah. Where there was no explicit ruling in the Qur’an and Sunnah, these four differed in their principles. The practice of ‘Abdullah ibn ‘Umar and Abu Hurayrah (RA) was that, if there was a Qur’anic or Sunnah ruling concerning the matter at hand, or a practice of the earlier caliphs, they would state it. If there was none, they remained silent. In such matters, Hazrat ‘Abdullah ibn ‘Abbas (RA) would make qiyas on the Qur’an, Sunnah, and matters resolved during the time of the earlier caliphs, and would decide according to his own understanding and judgment. Hazrat ‘A’ishah’s (RA) principle in this regard was that she would first seek the solution to a problem in the Qur’an. If she did not find it there, she would turn to the Sunnah. If she found no answer there, she would make qiyas according to her own judgment. We have already discussed something of Hazrat ‘A’ishah’s (RA) method of ijtihad and istinbat (research and deriving rulings). Here we present several more examples.

It is stated in the Qur’an:

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—“Divorced women shall wait by themselves for three qurū’.” That is, the duration of their ‘iddah is three qurū’. There is disagreement over the meaning of qurū’. The husband of one of Hazrat ‘A’ishah’s (RA) nieces divorced her. When three tuhr periods, that is, three periods of purity, had passed and a new month began, she told her to leave her husband’s house. Some people objected to this action of hers, saying that it contradicted the Qur’anic ruling. To support their view, they presented the verse mentioned above from the Qur’an. In reply, the Mother of the Believers said, “Three qurū’—that is correct. But do you know what qurū’ means? Qurū’ means tuhr (purity).” All the jurists of Madinah followed Hazrat ‘A’ishah (RA) in this matter. The Iraqis, however, understood qurū’ to mean menstruation.

Hazrat Zayd ibn Arqam (RA) bought a slave girl from a woman on credit for eight hundred dirhams, stipulating that he would pay the price when he received his allowance. Before paying the price, he sold the slave girl back to the same woman for six hundred dirhams in cash. The woman informed Hazrat ‘A’ishah (RA) of this transaction. Hazrat ‘A’ishah (RA) told the woman, “You have both done wrong—you and Zayd ibn Arqam. Tell him that the reward he earned by striving with the Messenger of Allah (peace and blessings of Allah be upon him) has been nullified, unless he repents.”

In this particular case, Hazrat ‘A’ishah (RA) ruled that the additional two hundred dirhams constituted interest. It has been narrated in various hadith collections that Hazrat ‘A’ishah (RA) based this ruling on verse 275 of Surah al-Baqarah.

If a husband delegates to his wife the power to pronounce divorce, and the wife returns that authority to her husband and chooses him, would any divorce nevertheless fall upon her? On this question, Hazrat ‘Ali (RA) and Hazrat Zayd (RA) held that one divorce would take effect. Hazrat ‘A’ishah (RA), however, said that not even one divorce would take effect. In support of her view, she cited the incident of the Messenger of Allah’s (peace and blessings of Allah be upon him) giving his wives the choice. She said that the Messenger (peace and blessings of Allah be upon him) had given his wives the choice either to leave him and enjoy worldly comfort and prosperity, or to remain with him and accept poverty and hunger. They all chose the second option. Did one divorce thereby fall upon them?

When someone emancipates a slave, a kind of relationship is created between the master and the emancipated slave according to Islamic law, known in Islamic terminology as al-wala’ (guardianship). As a result, the emancipating master may inherit the property of the emancipated slave, and legally the emancipated slave is recognized as belonging to the former master’s lineage. This makes the relationship of al-wala’ extremely important. Once an emancipated slave came to Hazrat ‘A’ishah (RA) and said, “I was the slave of ‘Utbah ibn Abi Lahab. That husband and wife sold me on the condition that, when I became free, he would have the right of my al-wala’. Now I am free. With whom will my al-wala’ be connected—with ‘Utbah ibn Abi Lahab or with the person who emancipated me?” Hazrat ‘A’ishah (RA) said, “The slave girl named Barirah was in the same situation. The Messenger of Allah (peace and blessings of Allah be upon him) told me, ‘Buy Barirah and emancipate her. You will have the right of her al-wala’, regardless of whatever conditions the seller imposes contrary to Allah’s command.”

Hazrat Barirah (RA) was a slave girl. Her master wanted to sell her on the condition that, when she became free, he would have the right to her al-wala’. Hazrat Barirah (RA) came to Hazrat ‘A’ishah (RA) and told her about her situation. Hazrat ‘A’ishah (RA) expressed her desire to purchase her, but refused to accept her master’s condition regarding al-wala’. When the Messenger of Allah (peace and blessings of Allah be upon him) came home, she informed him of the matter. The Messenger (peace and blessings of Allah be upon him) told ‘A’ishah (RA), “You may purchase and emancipate her without hesitation. Any condition contrary to the Book of Allah will naturally be annulled.” Barirah (RA) was freed from slavery. After gaining her freedom, she did not accept as her husband the man she had married while enslaved. People would give her sadaqah, and she would bring some food from that sadaqah to the Messenger (peace and blessings of Allah be upon him), who would accept it.

From the incident of Hazrat Barirah (RA), Hazrat ‘A’ishah (RA) derived several rulings of the Shari‘ah. She used to say, “Through Barirah, three rulings are known in Islam. They are:”

1. The person who emancipates a slave will have the right of al-wala’.
2. If a male slave and a female slave marry while enslaved, and the wife is subsequently freed while the husband remains bound by slavery, the wife gains the choice of accepting or rejecting the enslaved husband.
3. If a person eligible to receive charity receives something as charity and gives part of it as a gift to someone ineligible to receive charity, it is permissible for that person to accept it.

Approximately one hundred thousand Muslims, more or less, took part in the Farewell Hajj. All the senior Companions accompanied the Messenger of Allah (peace and blessings of Allah be upon him) on this journey. Everyone should therefore have known all the events of the journey. Hazrat ‘A’ishah (RA) also preserved her experiences in her memory, and they have been narrated verbatim in various hadiths. However, Hazrat ‘A’ishah’s (RA) narrations became principles for jurists and mujtahids. While Hazrat ‘A’ishah (RA) was performing the rites of Hajj, a natural condition specific to women arose, making her unable to perform some of the rites. This caused her great distress. The Messenger of Allah (peace and blessings of Allah be upon him) consoled her, and on his instruction she entered ihram anew at Tan‘im and performed tawaf of the Ka‘bah. After quoting this narration of Hazrat ‘A’ishah (RA), Hafiz Ibn Qayyim (RA) said:

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—From this hadith of Hazrat ‘A’ishah (RA), several highly important principles of Hajj have been derived, such as:

1. For a person who intends to perform ‘umrah together with Hajj, that is, Qiran Hajj, one tawaf and sa‘i will suffice.
2. In the case of women, Tawaf al-Qudum is waived because of their special physical condition.
3. If a woman’s special condition occurs, it is permissible to intend to perform ‘umrah after Hajj.
4. During their special condition, women may perform all the rites of Hajj except tawaf of the Ka‘bah.

5. Tan‘im is not within the Haram; it lies outside the Haram.

6. ‘Umrah may be performed twice in one year, and even twice in one month.

7. The incident of Hazrat ‘A’ishah (RA) alone proves that people from outside Makkah may enter ihram for ‘umrah from Makkah itself, at Tan‘im.

Here it is necessary to discuss briefly qiyas ‘aqli, or inference based on wisdom and reason. Qiyas ‘aqli does not mean that anyone may decide a ruling of the Shari‘ah on the basis of his own intellect and wisdom. Rather, it means that scholars who are experienced in the profound secrets of the Shari‘ah and in the religious sciences develop, through studying and researching the Qur’an and Sunnah and implementing them in their lives, such an ability that when a new issue comes before them, they can understand through that ability what answer the Lawgiver (peace be upon him), that is, the Messenger (peace and blessings of Allah be upon him), would have given if he were alive. For example, suppose an experienced lawyer has studied the judgments in many cases of a particular court. Then, on the basis of his experience, if he analogizes a similar case to those judgments and says that if the case were brought before that court, its judgment would be such-and-such, this would be called qiyas ‘aqli. Our earlier discussion has made it quite clear how well Hazrat ‘A’ishah (RA) was acquainted with precedents and judgments in the Islamic Shari‘ah. It was therefore natural that the possibility of error in her qiyas would be very small. Here we mention an example of Hazrat ‘A’ishah’s (RA) qiyas ‘aqli.

During the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him), women generally came to the mosque and participated in the congregational prayer. Children and youths stood behind the men, and women stood in rows behind them. The Messenger of Allah (peace and blessings of Allah be upon him) forbade people from preventing women from coming to the mosque.

She said:

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After the passing of the Messenger of Allah (peace and blessings of Allah be upon him), the interaction of the Arabs with people of various nations and groups, cultural exchange, and financial prosperity brought changes in women’s conduct, adornment, and dress. Seeing this situation, Hazrat ‘A’ishah (RA) said, “If the Messenger of Allah (peace and blessings of Allah be upon him) were alive today, he would forbid women from coming to the mosque.” Her statement is as follows:

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It is narrated from ‘Amarah that Hazrat ‘A’ishah (RA) said, “If the Messenger of Allah (peace and blessings of Allah be upon him) were alive at this time, he would stop women from coming to the mosque, just as Jewish women were stopped.”

Although Hazrat ‘A’ishah’s (RA) ruling was not implemented at that time, it was based on qiyas ‘aqli. Through her life experience, she understood what the ruling of the Shari‘ah would have been in this matter.

Hazrat Abu Hurayrah (RA) used to issue the fatwa that whoever washed a dead person must also perform ghusl, and that whoever carried the bier of a dead person had to renew his wudu. When this reached Hazrat ‘A’ishah’s (RA) ears, she said:

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“Does a Muslim corpse also become impure? And what happens to a person merely because he carries wood?”

The Companions differed over whether the emission of fluid was necessary for ghusl to become obligatory. Hazrat Jabir (RA) used to say: Arabic will follow, “Water is for water”—that is, water is required only when fluid is emitted; otherwise it is not. Hazrat ‘A’ishah (RA) narrated a hadith contrary to this view and said, “If a person commits adultery and you stone him even when no fluid comes out, then why should ghusl not become obligatory?”

Among the noble Companions, Hazrat Ibn ‘Umar (RA) regarded every action of the Messenger of Allah (peace and blessings of Allah be upon him) as Sunnah and acted accordingly. He did not make the distinction by which jurists divided the Sunnah into devotional and customary categories. He believed that whatever action the Messenger of Allah (peace and blessings of Allah be upon him) performed, whatever the reason, was Sunnah and had to be followed. Therefore, he followed the Messenger of Allah (peace and blessings of Allah be upon him) regarding the stopping places on journeys. That is, wherever the Messenger (peace and blessings of Allah be upon him) had stopped during a journey, Ibn ‘Umar (RA) would later stop at exactly the same place. If the Messenger (peace and blessings of Allah be upon him) had happened to become ritually pure at a stopping place, he too would become ritually pure there without need. Hazrat ‘A’ishah (RA) and Hazrat Ibn ‘Abbas (RA), however, advocated the above-mentioned distinction regarding the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him). They did not support Ibn ‘Umar’s (RA) view. During Hajj, the Messenger (peace and blessings of Allah be upon him) pitched his tent and stayed in the valley of Abtah. But ‘A’ishah (RA) did not consider this a Sunnah. It is narrated in Sahih Muslim and Musnad Ahmad:

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“Staying in the valley of al-Abtah is not Sunnah. The Messenger of Allah (peace and blessings of Allah be upon him) stayed there because it was easier for him to depart from there.”

Hazrat ‘A’ishah (RA) disagreed with her contemporaries on many issues of fiqh. In later times, the jurists of the Hijaz followed her view in most cases. Imam Malik (RA) compiled a substantial portion of Hazrat ‘A’ishah’s (RA) opinions and practices in his work al-Muwatta’.

Teaching and Ifta (teaching and issuing fatwas)

Islam regards conveying knowledge to others as one of the important services to knowledge. The Messenger of Allah (peace and blessings of Allah be upon him) instructed:

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“The one who is present must convey it to the one who is absent.” How fully Hazrat ‘A’ishah (RA) fulfilled this responsibility has become clear from our earlier discussions. Here we wish to discuss it in a little more detail.

After the passing of the Messenger of Allah (peace and blessings of Allah be upon him), the Companions spread throughout the various cities and regions of the Islamic Caliphate to propagate and disseminate the Islamic da‘wah and knowledge. Small groups of these great teachers lived in the major cities and towns of Makkah al-Mu‘azzamah, Ta’if, Bahrain, Yemen, Damascus, Egypt, Kufah, Basrah, and elsewhere. After twenty-seven years, the center of the caliphate and government was first transferred from Madinah to Kufah and later to Damascus. Despite this, Madinah’s spiritual and intellectual preeminence did not diminish at all. At that time, separate teaching circles of Hazrat Ibn ‘Umar (RA), Hazrat Abu Hurayrah (RA), Hazrat Ibn ‘Abbas (RA), Hazrat Zayd ibn Thabit (RA), and others were still active in Madinah. But the largest teaching circle was that special place in the Prophet’s Mosque centered around Hazrat ‘A’ishah’s (RA) chamber.

Madinah was the heart of the Islamic Caliphate. People came there from all directions to visit and attain blessings. Whoever came would certainly present himself at the door of the Mother of the Believers’ chamber at least once. They would offer greetings, and she would show due respect to her visitors. Conversation, greetings, questions about legal issues, and answers all took place from behind the curtain. Men and women alike came from Iraq, Egypt, Syria, and other regions to attend upon her and seek opinions and fatwas on various matters. She also tried to satisfy the students who remained constantly in the service of the Mother of the Believers. One such student, ‘A’ishah bint Talhah, narrated:

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“People came to Hazrat ‘A’ishah (RA) from every city. Because of my relationship with her, elderly people would come to meet me. Young men would form brotherly relationships with me. People would send me gifts and write letters from various cities. I would present them to Hazrat ‘A’ishah (RA) and say, ‘Dear Aunt, this is so-and-so’s letter and gift.’ She would say, ‘My daughter, reply to it and send something in return.’”

Naturally, women came in greater numbers than men. Along with giving answers to women’s legal questions, she would say, “You should inform the men as well.” Once, some women came from Basrah. She offered them some advice and said, “You should inform the men. I am embarrassed to speak many things to them; tell them that they should purify themselves with water.”

Women, underage boys, and men from whom Hazrat ‘A’ishah (RA) did not need to observe purdah would all sit in the mosque inside the chamber, while the others sat outside the chamber in the Prophet’s Mosque. A curtain would be hung at the doorway. She herself would sit behind the curtain. People would ask questions, and she would answer. On some issues, debates would take place between the female teacher and the students. Sometimes she would explain an issue herself in detail, while the people listened attentively in silence. She also kept a careful watch over the students’ language, manner of expression, and correct pronunciation. Once, two of her nephews came. They were sons of two different mothers. One of them did not speak very correctly; his speech contained many errors. Hazrat ‘A’ishah (RA) pointed out his mistake and said, “Why do you not speak in the way this nephew of ours speaks? Yes, I understand: his mother taught him, and your mother taught you.” It should be noted that the mother of the one whose speech was not correct was a slave girl.

Besides the temporary students mentioned above, she raised and educated under her care young boys and girls from various families, as well as orphaned children. At times, she even permitted grown boys—not children—to enter her home because they had become her foster sons or foster grandsons through suckling. Men who were not mahram and therefore were not permitted to enter her home would lament that they had been deprived of a fine opportunity to acquire knowledge. Qubaysah said, “The reason ‘Urwah surpassed me in knowledge was that he could enter ‘A’ishah’s (RA) inner household.” The renowned Iraqi Imam Nakha‘i had the opportunity to be in the company of Hazrat ‘A’ishah (RA) during his childhood. For this reason, his contemporaries envied him.

Hazrat ‘A’ishah (RA) went for Hajj every year. Her tent would be set up between the two mountains of Hira and Thabir. Knowledge-seekers from far and wide would gather around that tent. Sometimes she would sit beneath the roof over Zamzam in the precincts of the Ka‘bah, and knowledge-seekers would assemble before her. When she walked, women surrounded her on all sides. Like an imam, she walked ahead, while the others followed behind. People would seek solutions to various legal questions and clarification of their doubts, and she would provide answers and dispel their uncertainties. She encouraged people to ask any kind of question. She would say, “You may ask me whatever you can ask your mother.” Once she said something similar to Hazrat Abu Musa al-Ash‘ari (RA). She would say, “I am your mother.” Indeed, she taught her students like a mother. She educated ‘Urwah, Qasim, Abu Salamah, Masruq, and Safiyyah with maternal affection. She accepted young boys and girls as her own children and bore all their expenses herself. She treated some students so maternally that even her own relatives became jealous. Hazrat ‘Abdullah ibn Zubayr (RA) was Hazrat ‘A’ishah’s (RA) beloved nephew. Once he said to Aswad, one of his aunt’s students, “Tell me some of the secrets that the Mother of the Believers used to tell you.”

Hazrat ‘A’ishah’s (RA) students held her in the highest respect. Hazrat ‘Amarah was the daughter of an Ansari. She addressed Hazrat ‘A’ishah (RA) as her maternal aunt. Imam al-Sha‘bi said, “ ‘A’ishah (RA) took Masruq ibn al-Ajda‘ as her son.” Countless people drew from Hazrat ‘A’ishah’s (RA) vast reservoir of knowledge. However, a brief account of several of those who grew up under her direct care from childhood and were later recognized by the hadith scholars as true bearers of her knowledge is given below:

1. ‘Urwah: His father was al-Zubayr (RA), his mother Asma bint Abi Bakr (RA), his maternal grandfather Hazrat Abu Bakr (RA), and his maternal aunt Hazrat ‘A’ishah (RA). His aunt raised him with great affection. He became one of the leading figures of knowledge and virtue in Madinah. Imam al-Zuhri and many others were his students. He is regarded as an imam in the sciences of Sirah and Maghazi. Imam al-Zuhri said, “I saw him as an inexhaustible ocean.” In knowledge of Hazrat ‘A’ishah’s (RA) narrations, fiqh, and fatwas, there was no one greater than him in that era. He died in 94 AH.

2. Qasim ibn Muhammad: His grandfather was Hazrat Abu Bakr al-Siddiq (RA), and his paternal aunt was Hazrat ‘A’ishah (RA). He grew up under his aunt’s affection from childhood and learned from her. In adulthood, he became an imam of the jurisprudence of Madinah. He was one of the members of the seven-member council of jurists in Madinah. Abu Ziyad said, “I have never seen a greater jurist than Qasim, nor have I seen anyone more learned than him in the Sunnah.” Ibn ‘Uyaynah said, “Qasim was the greatest scholar of his time.” He died in 106 AH, according to another opinion in 107 AH.
3. Abu Salamah: He was the son of the renowned Companion Hazrat ‘Abd al-Rahman ibn ‘Awf (RA). After his father died when he was young, he grew up under Hazrat ‘A’ishah’s (RA) care. He was one of the greatest scholars of Madinah of his time. Imam Muhri said, “I found four men to be like oceans: ‘Urwah ibn al-Zubayr, Ibn al-Musayyab, Abu Salamah, and ‘Ubaydullah ibn ‘Abdillah.” He died in 94 AH, according to another opinion in 104 AH.
4. Masruq ibn al-Ajda‘: His father was a famous horseman of Yemen. The renowned Arab hero ‘Amr ibn Ma‘dikarib was his maternal uncle. Imam al-Dhahabi, through al-Sha‘bi, narrated that Hazrat ‘A’ishah (RA) took Masruq as her son. Ibn Sa‘d narrated that once, when he came to visit the Mother of the Believers, ‘A’ishah (RA) ordered that a drink be prepared for Masruq. She said, “Prepare a drink for my son.” The hadiths he narrated from ‘A’ishah (RA) were recorded by most of the leading imams in the Musnad of Imam Ahmad and by Imam Bukhari in his al-Jami‘. I know of no one more eager for knowledge than he was. He was a greater mufti than Qadi Shurayh. Qadi Shurayh used to seek his advice. Masruq, however, had no need of Qadi Shurayh’s advice. He served as judge of Kufah, but accepted no remuneration. He was a devout worshipper of the highest rank. Abu Ishaq said, “Once he went for Hajj. From the time he left home until he returned, he slept only while prostrating.” His wife said, “His feet would swell from standing in prayer for so long.” He died in 63 AH.

5. ‘Amarah bint ‘Abd al-Rahman: She was the granddaughter of the renowned Ansari Companion As‘ad ibn Zurarah (RA). Among women, she was the finest example of Hazrat ‘A’ishah’s (RA) teaching and training. Hadith scholars pronounce her name with profound devotion and respect. Ibn Hibban said, “She possessed the greatest knowledge among women of ‘A’ishah’s (RA) hadith.” Sufyan al-Thawri said, “The hadiths of ‘Amarah, Qasim, and ‘Urwah are the strongest and most authentic hadiths from ‘A’ishah (RA).” The Mother of the Believers respected her greatly. According to Imam Bukhari’s narration, she was the secretary of the Mother of the Believers. People would send gifts and letters to Hazrat ‘A’ishah (RA) through her.

6. Safiyyah bint Shaybah: Safiyyah was the daughter of Shaybah, the custodian of the Ka‘bah. Her narrations have been compiled in nearly all the major hadith books. In hadith chains, she is identified as “Safiyyah, daughter of Shaybah, a special student of ‘A’ishah (RA),” or as one who “kept the company of ‘A’ishah (RA).” People would come to her to ask about various legal questions and about Hazrat ‘A’ishah’s (RA) hadith. Abu Dawud said:

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I set out for Hajj with ‘Adi ibn ‘Adi al-Kindi. After reaching Makkah, he sent me to Safiyyah bint Shaybah. She had heard and memorized hadith from Hazrat ‘A’ishah (RA).

7. ‘A’ishah bint Talhah (RA): She was the daughter of the renowned Companion Hazrat Talhah. Hazrat Abu Bakr al-Siddiq (RA) was her maternal grandfather, and Hazrat ‘A’ishah (RA) was her maternal aunt. She was raised under her aunt’s care. Abu Zur‘ah al-Dimashqi said that people narrated hadith from her after witnessing her honor, status, and refined manners.

8. Mu‘adhah bint ‘Abdullah al-‘Adawiyyah: She was a woman from Basrah who attained the honor of becoming a student of Hazrat ‘A’ishah (RA). She narrated many hadiths in the very words of Hazrat ‘A’ishah (RA). She was a highly devout worshipper. After her husband died, she never again slept on a bed. Here only a few names and brief biographies have been mentioned. There were many others besides them.

Although some discussion has already appeared concerning Hazrat ‘A’ishah’s (RA) interest and proficiency in medicine, history, literature, poetry, and public speaking, I believe that further separate discussion is necessary. Hazrat ‘A’ishah’s (RA) students and disciples narrated that she had considerable command of history, public speaking, literature, and poetry, while her knowledge of medicine was moderate. Hisham ibn ‘Urwah narrated:

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“I have never seen anyone more proficient than ‘A’ishah (RA) in the Qur’an, the laws of inheritance, halal and haram (fiqh), poetry, Arab history, and genealogy.”

‘Urwah also said, “I have found no one more experienced than ‘A’ishah (RA) in medicine.” In Arabia at that time, medical knowledge was neither properly practiced nor widespread. The greatest physician of that age was al-Harith ibn Kaladah. Besides him, there were many lesser physicians throughout Arabia. In an illiterate society, medical knowledge meant knowing some properties of plants and herbs, and knowing about certain tested medicines for particular illnesses. Someone asked Hazrat ‘A’ishah (RA), “We accept that you recite poetry, and that as Abu Bakr’s (RA) daughter you can do so; but how did you acquire this medical knowledge?” She replied, “The Messenger of Allah (peace and blessings of Allah be upon him) would suffer illness toward the end of his life. Physicians from Arabia would come, and I would remember the medicines they mentioned.” We can understand that their medical knowledge was at that level. She had also remembered the prescriptions for some other patients. At that time, Muslim women would accompany the Messenger of Allah (peace and blessings of Allah be upon him) on campaigns; they would bandage and care for wounded soldiers. ‘A’ishah (RA) herself cared for wounded soldiers at the Battle of Uhud. This suggests that Muslim women of that age possessed enough knowledge of this discipline to meet basic needs.

Hazrat Abu Bakr (RA) was deeply knowledgeable about ancient Arab history, the customs and practices of the Age of Ignorance, and the genealogies of Arabia’s various tribes and clans. Hazrat ‘A’ishah (RA) was his daughter. It may be said that she inherited her father’s knowledge. For this reason, we hear Hazrat ‘Urwah say, “I have never seen anyone more knowledgeable than ‘A’ishah (RA) in Arab history and genealogy.” She provided many important details about the customs and social conditions of pre-Islamic Arabia, which were compiled in the hadith collections—for example, the various forms of marriage practiced in Arabia, the methods of divorce, what was sung at weddings, which days they fasted, where the Quraysh stayed during Hajj, and what words they uttered upon seeing the omen of a dead person. Such narrations are found in Sahih al-Bukhari, al-Tirmidhi, Musnad Ahmad, and other works.

Just as ‘A’ishah (RA) narrated the bloody battle of Bu‘ath among the Ansar of Madinah before Islam, she also spoke about the religious beliefs of the idolaters and their gods and goddesses—for example, that they worshipped an idol on Mount Mushallal. She gave detailed accounts of several extremely important events in Islam, such as the beginning of revelation, how revelation came, the state of the Messenger of Allah (peace and blessings of Allah be upon him) during revelation, various events from the beginning of prophethood, the Hijrah, and the incident of the slander in her own life. Remarkably, while mature people who had been involved in or witnessed these events described them in only a few brief sentences, Hazrat ‘A’ishah’s (RA) accounts extend for several pages in the hadith collections. Yet she had been a child, or at most a young girl, when many of these events occurred. She described how the Qur’an was revealed and in what order, as well as the method of prayer. Moreover, through her, the world learned detailed accounts of the Messenger of Allah’s (peace and blessings of Allah be upon him) condition at the time of his death, the arrangements for his shrouding and burial, and the number and measurements of the shroud cloths. Nor was that all: she told us about conditions on the battlefields—the events of Badr, the situation at Uhud, some matters concerning Khandaq and Banu Qurayzah, the prayer of fear during the Battle of Dhat al-Riqa‘, the pledge of the women at the conquest of Makkah, and portions of the events of the Farewell Hajj. She told us about the Messenger of Allah’s (peace and blessings of Allah be upon him) nightly worship, household life, manners, character, and conduct. She even told us which was the most difficult day of his life. In short, she presented before us a clear and accurate picture of the Prophet’s life. She also narrated matters concerning the caliphate of Hazrat Abu Bakr (RA), the claims of Hazrat Fatimah (RA) and the other wives of the Messenger of Allah (peace and blessings of Allah be upon him), and the pledges of allegiance.

It is true that her knowledge of Islamic history was acquired through personal experience. Many things had happened before her eyes. But from whom had she learned about the conditions of pre-Islamic Arabia? Surely she had heard them from her father, Abu Bakr (RA).

Literature

Numerous narrations show that Hazrat ‘A’ishah (RA) was eloquent. Her speech was extremely clear, pure, and fluent. Musa ibn Talhah was one of her students. In the chapter on “Humanitarian Qualities,” Imam al-Tirmidhi recorded this comment of his—

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He narrated it. Its meaning is: “I have never seen anyone more eloquent and articulate than ‘A’ishah (RA).” In al-Hakim’s al-Mustadrak, a remark by Ahnaf ibn Qays is recorded. He said, “I have never heard words better than the beautiful descriptions and powerful speech that came from ‘A’ishah (RA).” Among the hundreds of hadiths narrated from Hazrat ‘A’ishah (RA), many accounts in her own words have also been preserved. When they are read, one observes a remarkable artistic quality in them. Metaphors, similes, and striking comparisons are employed effectively. For example, while describing the revelation of the Qur’an to the Messenger of Allah (peace and blessings of Allah be upon him), she said:

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That is: “At first, the Messenger of Allah (peace and blessings of Allah be upon him) received revelation through true dreams during sleep. Whatever dream he saw became clear like the light of dawn.” Hazrat ‘A’ishah (RA) compared the Messenger of Allah’s (peace and blessings of Allah be upon him) true dreams to the brightness and radiance of dawn. At the time of receiving revelation, sweat would gather on the blessed face of the Messenger of Allah (peace and blessings of Allah be upon him). She compared the drops of sweat to shining pearls. When the hypocrites spread slander against him and cast aspersions on his character, we gain a beautiful picture from her narration of how unbearable those days became. Describing one night of his life at that time, she said:

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That is: “I wept throughout the night. My tears did not stop until morning, and I did not apply the kohl of sleep to my eyes.” Instead of stating directly that she spent the night sleepless and shedding tears, she presented it through a beautiful image. She compared sleep coming to the eyes to applying kohl to them. Only one with a powerful command of language could speak in this way. Once she asked the Messenger of Allah (peace and blessings of Allah be upon him), “O Messenger of Allah! Suppose there are two pastures, one of which has been grazed and the other completely protected. Which would you prefer?” In reality, she wanted to know whether he preferred a woman who had experienced marital relations or one who had not. She was asking about the Messenger of Allah’s (peace and blessings of Allah be upon him) preference regarding herself, but instead of stating it directly, she expressed it beautifully through a metaphor. It should be noted that among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), ‘A’ishah (RA) alone was a virgin. All the others were either widows or divorcees.

Hazrat ‘A’ishah (RA) also knew many ancient Arab folktales and could narrate them beautifully. A few stories told by her are recorded in some hadith books. One day she related to her husband, the Messenger of Allah (peace and blessings of Allah be upon him), a lengthy tale about eleven sisters of Arabia. The Messenger (peace and blessings of Allah be upon him) listened to her story with great patience. Her superb manner of expression and artistry can be observed in this story. It is filled with an abundance of wordplay and rhetorical ornamentation.

Public Speaking:

Only eloquent and articulate people can deliver speeches. This is a God-given quality. It is an extraordinary art for winning people over and influencing them. From ancient times to the present, this art has been practiced among all peoples and communities of the world. It was widely practiced among the ancient Arabs. History records the great orators of pre-Islamic Arabia and their sermons and speeches. For various reasons and needs, the art of preaching developed and flourished greatly during the Islamic period. It spread beyond men’s circles to women as well. Hazrat ‘A’ishah (RA) was one of the greatest female preachers and orators. Numerous sermons by Hazrat ‘A’ishah (RA) have been compiled in the ancient sources of Arabic literature. The sermons she delivered amid the turmoil of the Battle of the Camel were compiled in al-Tabari’s history. Ibn ‘Abd Rabbih included some of them in his famous work al-‘Iqd al-Farid.

Just as eloquence and purity of language are among the foremost qualities of a good speaker, clear pronunciation, a powerful voice, and gravity of expression are also essential. Hazrat ‘A’ishah’s (RA) voice possessed these qualities. Al-Tabari narrated:

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“Hazrat ‘A’ishah (RA) delivered a sermon. She had a loud voice. The sound of her throat affected most people, like the voice of a noblewoman.”

Ahnaf ibn Qays was a famous Tabi‘i. Perhaps he had the opportunity to hear one of Hazrat ‘A’ishah’s (RA) speeches in Basrah. He remarked, “I have heard the speeches of Hazrat Abu Bakr (RA), Hazrat ‘Umar (RA), Hazrat ‘Uthman (RA), Hazrat ‘Ali (RA), and all the caliphs up to this time; but the ornamented beauty and force found in the words spoken by ‘A’ishah (RA) could not be found in anyone else’s speech.” Quoting Ahnaf ibn Qays’s remark, Allamah Sayyid Sulayman Nadwi says, “In my view, Ahnaf ibn Qays’s statement is not free from exaggeration, but there is no doubt that ‘A’ishah (RA) was a fluent and eloquent speaker.”

Hazrat ‘Amir Mu‘awiyah (RA) and Musa ibn Talhah made comments exactly like that of Ahnaf. The speeches she delivered during the Battle of the Camel displayed emotional power and intensity that were almost unparalleled. Earlier, while discussing the Battle of the Camel, we presented a translation of one of her speeches. Here we shall conclude this discussion by quoting a short passage from another speech she delivered at that time.

When Hazrat ‘A’ishah (RA) reached Basrah with Hazrat Talhah and al-Zubayr (RA), the people of Basrah gathered at al-Mirbad. Addressing the assembled crowd, Talhah (RA) spoke first, followed by al-Zubayr (RA). Finally, Hazrat ‘A’ishah (RA) spoke. First she praised Allah and offered blessings and peace upon the Messenger (peace and blessings of Allah be upon him). Then she said:

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“People used to speak of ‘Uthman’s (RA) alleged faults and criticize his officials and governors. They would come to Madinah, give us various reports about them, and seek our advice. We would investigate the matters. We found ‘Uthman (RA) to be pure, God-fearing, and faithful to his pledge. The complainants, however, appeared to us to be sinners, deceivers, and liars. They tried to do the opposite of what they said. When they became strong enough to confront him, they collectively rose against him. They attacked him in his own house. They made lawful his blood, which was forbidden to shed, and without hesitation or justification they deemed lawful the plundering of property and the violation of the sanctity of the city, both of which were unlawful. Listen! What must now be done, and what you should do nothing else in place of, is to seize the killers of ‘Uthman (RA) and enforce the ruling of the Book of Allah upon them.” Then she recited verse 23 of Surah Al ‘Imran:

“Have you not seen those who were given a portion of the Scripture? They were invited to the Book of Allah so that it might judge between them, yet a group of them turned away in refusal.”

In Basrah she delivered another fiery speech. A portion of it was translated earlier. Every word and sentence of that lengthy speech seems to have poured powerful emotion and enthusiasm into the listeners, leaving them spellbound. Here a few lines are presented in her original words.

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“O people, be quiet, be quiet. Surely I have a mother’s claim over you and the right to advise you. No one may cast blame upon me except one who disobeys his Lord. The Messenger of Allah (peace and blessings of Allah be upon him) breathed his last with his head resting upon my breast. In Paradise I shall be one of his wives. My Lord preserved me especially for him and kept me pure from others. Through me, Allah distinguished your hypocrites from your believers. Through me, Allah granted you the concession of performing tayammum on the earth of Abwa. Moreover, my father was the second of two in the cave on Mount Thawr, while Allah was the third. He was the first to receive the title al-Siddiq. The Messenger of Allah (peace and blessings of Allah be upon him) departed this world while pleased with him. Yes, now I have become the focus of people’s question: How did I set out with an army? My purpose in doing so was not to seek sin or pursue strife and corruption.”

Letters

Many important letters by Hazrat ‘A’ishah (RA) are found in the reliable ancient compilations of Arabic literature. She wrote those letters at various times to various important individuals. The question now is whether she wrote all these letters in her own hand; there is no evidence that their ideas and language were not those of Hazrat ‘A’ishah (RA). Therefore, the early scholars of Arabic literature included these letters in their own works, considering their literary value. Many of her letters are compiled in the fourth volume of Ibn ‘Abd Rabbih al-Andalusi’s famous collection, al-‘Iqd al-Farid. For example, after reaching Basrah she wrote to a leader there, Zayd ibn Suhan:

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“From the Mother of the Believers, ‘A’ishah (RA), to her devoted son, Zayd ibn Suhan. Peace be upon you. Your father was a leader in the Age of Ignorance, and he was also a leader in Islam. You are in the position of a latecomer in congregational prayer who has nearly, or certainly, caught up. You know what calamity has befallen Islam through the killing of ‘Uthman ibn ‘Affan. When this letter of mine reaches you, restrain the people from supporting ‘Ali ibn Abi Talib. Remain in your home until my instructions reach you. And peace.”

The reply given by Zayd ibn Suhan to the above letter of the Mother of the Believers, Hazrat ‘A’ishah (RA), is worth examining. We shall conclude this discussion by presenting that letter. Zayd ibn Suhan wrote:

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“From Zayd ibn Suhan to the Mother of the Believers, ‘A’ishah (RA). Peace be upon you. Thereafter, you have been commanded to do certain things, while we have been commanded to do different things. You have been commanded to remain at home, whereas we have been commanded to fight the people until the fitnah is eliminated. You have abandoned what you were commanded to do and written to us to refrain from what we were commanded to do. Peace be upon you.”

The Mother of the Believers, ‘A’ishah (RA),’s Love of Poetry

The Arabs of the pre-Islamic era were a poetry-loving nation. The influence of poets and poetry on their individual and social lives was immense. In their view, the poet held the highest position of all. They considered the soothsayer and the prophet to be people of the same rank. That is why they also called the Messenger of Allah (SAW) a poet. While describing the position and status of the poet in pre-Islamic Arabia, Ibn Rashiq al-Qayrawani said:420

Arabic:

“When a poet gained prominence in an Arab tribe, people from other tribes would come to congratulate that tribe. Various kinds of food would be prepared. Girls would gather and play musical instruments as at a wedding ceremony. Men and children would come and express their joy. This was because the poet protected their honor and dignity, defended their lineage, and promoted their name and fame.”

When one reads the history of ancient Arabic literature, one finds that a flood of poetic activity seems to have swept through pre-Islamic Arabia. The names of countless poets are found, too many to enumerate. Ibn Qutaybah said:421

Arabic:

“The poets—those who became famous for their poetry among their societies and tribes during both the pre-Islamic and Islamic periods—are so numerous that no one can count them.”

He further said:422

Arabic:

“Those who did not compose poetry are so few that, if we wished to mention their names, we could mention the names of most people.”

The renowned Companion Anas ibn Malik (RA), the servant of the Messenger of Allah (SAW), said:423

Arabic:

That is, “When the Messenger of Allah (SAW) came to us, poetry was recited in every house of the Ansar.”

In short, through his poetry an Arab poet could kindle a fire in one place, just as he could bring down the rain of life in another. This quality was not limited to men; women were also associated with it. Before Islam and for a hundred years after Islam, this characteristic of the Arabs existed among Muslims in full measure. We find accounts of numerous women of that era who displayed such skill in composing poetry and music that their names became individual ornaments of the Arabic poetic world.

The Mother of the Believers, ‘A’ishah (RA), was born during such a period of Arab cultural history. Poetry was practiced in her own family as well. Her father, Abu Bakr (RA), was a poet.424 The renowned Tabi‘i Sa‘id ibn al-Musayyib said:425

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“Abu Bakr (RA) was a poet. ‘Umar (RA) was a poet. And ‘Ali (RA) was the finest poet of the three.”

It may therefore be said that she acquired her knowledge of poetry from her father. The comments and opinions she expressed on poetic form, subject matter, imagery, and other matters prove the depth of her knowledge of this discipline. One of her admiring disciples, al-Miqdad ibn al-Aswad, said:426

Arabic:

“Among the Companions of the Messenger of Allah (SAW), I know no one more knowledgeable than ‘A’ishah (RA) in poetry and the science of fara’id.”

‘Urwah ibn al-Zubayr said exactly the same.427 Another of her disciples said, “I am not surprised by ‘A’ishah’s (RA) knowledge of poetry, because she is the daughter of Abu Bakr (RA).”

‘A’ishah (RA) herself was also a poet. ‘Allamah Alusi compiled some portions of the elegy she composed after her father’s death in the second volume of his work Bulugh al-Arib.

Imam Bukhari transmitted a report from ‘Urwah in his work al-Adab al-Mufrad. He said that ‘A’ishah (RA) had memorized a complete qasida by Ka‘b ibn Malik (RA). A qasida contained approximately forty verses.428 ‘A’ishah (RA) said:429

Arabic:

“Teach poetry to your children. Through it, their language will become eloquent.”

‘A’ishah (RA) had memorized many poems by poets of the pre-Islamic and Islamic eras. Whenever appropriate and opportunity allowed, she would present those poems or portions of them as quotations. Many of the poems or lines narrated by her have been recorded in various hadith collections. Someone asked ‘A’ishah (RA), “Did the Messenger of Allah (SAW) ever recite poetry?” She replied, “Yes, he would recite some verses of ‘Abdullah ibn Rawahah,” such as:430

Arabic:

“The one whom you send without provisions will come to you with much news.”

One day the Messenger of Allah (SAW) heard ‘A’ishah (RA) reciting the following two lines by the poet Zuhayr ibn Janab:431

Arabic:

“Raise up your weak one—the one whose weakness will never wage war against you. Then he will receive the outcome of what he has earned.

He will repay you or praise you. Whoever praises your deed is like one who has given a reward.”

After hearing the two lines, the Messenger of Allah (SAW) said, “ ‘A’ishah! He has spoken the truth. Whoever does not show gratitude to people does not show gratitude to Allah either.”

Abu Kabir al-Hudhali was a pre-Islamic poet. He composed a poem praising his foster son, the poet Ta’abbata Sharran. Two of its lines are as follows:432

Arabic:

“He is free from all impurity of his mother’s womb and every ailment of the nursing woman. When you look at the strong veins and blood vessels of his face, you will see them flashing like lightning amid heavy rain.”

One day ‘A’ishah (RA) recited the two lines above to the Messenger of Allah (SAW) and said, “O Messenger of Allah, you are more deserving of these two lines.” The Messenger of Allah (SAW) was delighted by her words.

‘A’ishah (RA) often cited the following two verses as an example:433

Arabic:

“When the wheel of time, with its calamities and misfortunes, passes over a people, it eventually stops at our last person. Tell those who rejoice at our calamity: beware—you too will soon face what we have faced.”

‘A’ishah’s (RA) brother, ‘Abd al-Rahman ibn Abi Bakr (RA), died near Makkah and was buried there. Later, when ‘A’ishah (RA) went to Makkah, she stood beside her brother’s grave and recited the following two lines:434

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“For a long time we two lived together like the two companions of King Jadhimah. So long that people used to say about us that we would never be separated.

Then, when we were separated, Malik and I seemed never to have spent even a single night together, despite our long companionship.”

At first, the climate of Madinah did not suit the Muhajirs from Makkah. Abu Bakr (RA), ‘Amir ibn Fuhayrah (RA), Bilal (RA), and many others—even ‘A’ishah (RA) herself—were afflicted by severe fever after arriving in Madinah. In the delirium of fever, many of them would utter lines of poetry. ‘A’ishah (RA) remembered and narrated some of these lines. For example, when Abu Bakr (RA) suffered a bout of fever, he would recite the following verse:435

Arabic:

“Every person begins the day among his family, while death is nearer to him than the laces of his shoe.”

When Bilal (RA) was delirious with fever, he would loudly recite the following two lines:

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“Would that I knew whether I would spend a night in the valleys of Makkah, with idhkhir and jalil grass all around me; or whether one day I would roam at the watering place of Majannah; or whether the two mountains of Shamah and Tufayl would ever come into my sight.”

When ‘Amir ibn Fuhayrah (RA) was asked about his condition, he would recite this line:436

Arabic:

“I have encountered death before tasting its sweetness. The death of a timid coward comes from above.”

Many prominent leaders of Quraysh were killed in the Battle of Badr and cast into the well of Badr. The Quraysh poets composed many deeply emotional elegies in their memory. ‘A’ishah (RA) remembered many lines from those poems and also narrated them. She narrated the following two verses as well.437

Arabic:

“How are those dancers and noble wine-drinkers lying in the well of Badr? Umm Bakr wishes them peace and safety. Can any peace come to me after the death of my tribesmen?”

During the Battle of the Trench, Sa‘d ibn Mu‘adh (RA) used to recite a line of a song in the Arabic rajaz meter, which ‘A’ishah (RA) also remembered. She narrated it as follows:

Arabic:

“Would that the camels could reach the battlefield within a short while. How beautiful is death when its time draws near.”

When the Quraysh poets of Makkah composed poetry condemning the Messenger of Allah (SAW), we can also learn through ‘A’ishah (RA) how the Muslim poets of Madinah responded. She narrated that the Messenger of Allah (SAW) said, “Compose poetry condemning Quraysh. This poetry will be more effective against them than the blow of a sword.” ‘Abdullah ibn Rawahah (RA) was a poet. He composed a poem, but the Messenger of Allah (SAW) did not like it very much. He instructed the poet Ka‘b ibn Malik (RA) to write a poem in response to Quraysh. Finally, it was the turn of Hassan ibn Thabit (RA). He came and said, “O Messenger of Allah! By the One who sent you as a true prophet, I shall devastate them as people strip hide from leather.” The Messenger (SAW) said, “There is no need to hurry. Abu Bakr is the most knowledgeable of the entire Quraysh clan regarding Quraysh genealogies.” He therefore went to Abu Bakr (RA), learned the various intricacies and complexities of their lineage, and returned to the Messenger of Allah (SAW), saying, “O Messenger of Allah! I shall tear them apart in such a way as people pull hair from a lump of dough.” Then Hassan (RA) recited a qasida, one verse of which was:

Arabic:

“The grandson of Makhzum is the pinnacle of the honor and dignity of the House of Hashim. And your father was a slave.”

‘A’ishah (RA) said, “I heard the Messenger of Allah say, ‘Hassan! As long as you defend Allah and His Messenger, you will receive the assistance of the Ruh al-Qudus.’” She further narrated that she heard the Messenger of Allah (SAW) say, “Hassan has freed him from grief and anxiety by responding to him.” After narrating all this, the Mother of the Believers also recited to us this qasida of Hassan:438

Arabic:

You have condemned Muhammad, and I have answered you. My reward for this deed rests with Allah.

You condemn Muhammad, who is righteous, pious, and the Messenger of Allah, whose nature is to keep promises and pledges.

My forefathers, my honor, and my dignity all serve as a shield to protect Muhammad’s honor and dignity from your attacks.

Whether anyone among you condemns, praises, or helps the Messenger of Allah (SAW), it is all the same to him.

Jibril is among us—the messenger of Allah’s revelation and the pure spirit, than whom no one is comparable.”

When she learned of the disorder in Madinah after the martyrdom of ‘Uthman (RA), the following line escaped her lips:439

Arabic:

“If the leaders of my people had obeyed me, I could have saved them from this trap and destruction.”

After reaching Basrah, the following two verses were often heard from her lips:

Arabic:

“Leave the dwelling places of the oppressors—even if the water there is pure—and travel as the frightened travel.

Choose pasture, then graze in the sunlight in the green valleys of Damad.”

We have mentioned earlier that ‘A’ishah (RA) remembered the two lines of rajaz recited by certain brave warriors during the Battle of the Camel. Once, she recited the two lines and wept intensely. The two lines are:

Arabic:

“O our mother, whom we know to be the best of mothers! Do you not see how many brave men have been wounded, and how many heads and hands have been cut off like grass?”

Hisham ibn ‘Urwah narrated from his father, ‘Urwah. ‘A’ishah (RA) said, “May Allah have mercy and compassion on the poet Labid.”

He used to say:440

Arabic:

“Those beside whom one could live have all departed. Now I live among successors like a mange-infested camel.”

Then ‘A’ishah (RA) said:

“If he saw the condition of our time, what would he say! I can recite a thousand verses of this kind by the poet Labid. Of course, compared with the number of verses I can recite by other poets, this is very little.”

From this statement of ‘A’ishah (RA), we can estimate how fond she was of poetry, how deep her command of this discipline was, and how many hundreds of Arabic verses she had memorized. In discussing her contribution to the science of hadith, we saw what an extraordinary mark of genius she left there. The same picture is found in the field of Arabic poetry.

Many poets would recite their poetry to ‘A’ishah (RA), seeing her literary taste and capacity to appreciate artistic expression. Hassan ibn Thabit (RA) was the acknowledged master of poetry among the Ansar. Since he had become involved in the Incident of the Slander, it was natural for ‘A’ishah (RA) to feel displeasure toward him. Nevertheless, he would come to ‘A’ishah (RA) and recite his poetry to her.441 ‘A’ishah (RA) praised him and described his various virtues. On occasion, she also mentioned the names of the other two great poets in the Prophet’s (SAW) assembly: Ka‘b ibn Malik (RA) and ‘Abdullah ibn Rawahah (RA).442

In itself, composing poetry is neither good nor bad. Poetry is a type of speech. Whether speech is good or bad does not depend on poetic meter; rather, it depends on its subject matter. If the subject matter is not bad, there is no fault in the poetry. Prose is exactly the same. Its goodness or badness depends on its subject matter.

‘A’ishah (RA) expressed exactly this view regarding good and bad poetry:443

Arabic:

“Some poetry is good and some poetry is bad. Accept the good and abandon the bad.”

She narrated from the Messenger of Allah (SAW): “The greatest sinner is the poet who condemns an entire tribe.” That is, condemning an entire tribe for the bad actions of one or two individuals is merely a moral lapse and an abuse of poetic talent.

In conclusion, we wish to say that ‘A’ishah (RA) was such a remarkable genius that describing and evaluating her is impossible within a brief space. An extensive book would be needed to detail her life and multifaceted talents. In our discussion, we have tried to present some account of her to our readers.

Hafsah bint ‘Umar ibn al-Khattab (RA)

The Mother of the Believers, Hafsah (RA), was the daughter of the second Caliph, ‘Umar ibn al-Khattab (RA). Her mother, Zaynab bint Maz‘un, was a woman of the Khuzā‘ah tribe and the full sister of the renowned Companion ‘Uthman ibn Maz‘un. She too was a Companion. ‘Abdullah ibn ‘Umar and Hafsah (RA) were full brother and sister.1 Hafsah was six years older than ‘Abdullah.2 She was born in Makkah five years before the Messenger of Allah (SAW) received prophethood. ‘Umar (RA) said: At that time, the Quraysh of Makkah were busy rebuilding the Ka‘bah.3

When she reached marriageable age, her father, ‘Umar ibn al-Khattab (RA), married her first to Khunays ibn Hudhafah, a member of the Banu Sahm tribe. Khunays was among the earliest people to accept Islam in Makkah. He migrated to Abyssinia with the second group of emigrants.4 However, Musa ibn ‘Uqbah and Abu Ma‘shar do not mention his migration to Abyssinia.5 From there he returned to Makkah and then migrated again to Madinah. Upon reaching Madinah, he took shelter in the home of Rifa‘ah ibn ‘Abd al-Mundhir of the Banu ‘Amr ibn ‘Awf in Quba.6

Nothing definite is known about the time when Hafsah (RA) accepted Islam. However, it is certain that when ‘Umar accepted Islam, the people of his tribe and clan accepted Islam along with him. It is probable that Hafsah too accepted Islam with her family at that time.7

She migrated to Madinah with her husband. Shortly after arriving in Madinah, she became a widow. She was not yet twenty years old.8 There is some disagreement concerning the time of Khunays’s death. According to most authorities on the Sirah, he took part in the Battles of Badr and Uhud. He was wounded in several places at Uhud and died from those wounds after returning to Madinah.9 According to another view, he was with the Messenger of Allah (SAW) at Badr. He fell ill or was wounded there, and died in the second year after the Hijrah, after the Messenger of Allah (SAW) returned from Badr to Madinah.10

After his daughter became a widow, ‘Umar (RA) began thinking about her second marriage. At that time, the Messenger of Allah’s (SAW) daughter and ‘Uthman’s (RA) wife, Ruqayyah (RA), passed away. ‘Umar (RA) first met ‘Uthman and expressed his wish to marry Hafsah to him. ‘Uthman asked for time to consider the matter. A few days later, he replied, “I do not wish to marry at this time.” Then ‘Umar (RA) went to Abu Bakr (RA) and said, “I wish to marry Hafsah to you.” Abu Bakr (RA) remained silent and gave no reply. ‘Umar (RA) was more hurt by Abu Bakr’s (RA) conduct than by ‘Uthman’s (RA) reply. ‘Umar (RA) went to the Messenger of Allah (SAW) and expressed his sorrow.11 Ibn al-Athir says that ‘Umar (RA) first proposed her to Abu Bakr (RA), but when he gave no answer, he proposed her to ‘Uthman (RA).12

Through the marriage of Aishah (may Allah be pleased with her), a close family relationship was established between Abu Bakr (may Allah be pleased with him) and the Messenger of Allah (peace and blessings of Allah be upon him). But Umar (may Allah be pleased with him) had no such relationship with him. It was Allah’s will that such a relationship should be created through his marriage to Hafsah (may Allah be pleased with her). Hearing of Umar’s grief, the Messenger (peace and blessings of Allah be upon him) said: “Hafsah will marry a man better than Uthman, and Uthman will marry a woman better than Hafsah.”¹³ According to another narration, the Messenger (peace and blessings of Allah be upon him) said: “Shall I not tell you of a son-in-law better than Uthman, and give Uthman a father-in-law better than you?” Umar said: “O Messenger of Allah! Certainly.” The Messenger (peace and blessings of Allah be upon him) then said: “Give your daughter Hafsah in marriage to me, and I shall give my daughter Umm Kulthum in marriage to Uthman.”¹⁴ Thus the marriage was settled. Hafsah’s father Umar himself acted as her guardian and completed the marriage. The Messenger (peace and blessings of Allah be upon him) gave Hafsah a dower of four hundred dirhams.¹⁵

The reason Uthman and Abu Bakr (may Allah be pleased with them) did not respond to Umar’s proposal was that they had heard the Messenger of Allah (peace and blessings of Allah be upon him) discussing Hafsah. They understood that he was interested in marrying Hafsah out of respect for Umar (may Allah be pleased with him). But they did not dare tell Umar this, fearing that they might have misunderstood.¹⁶ For this reason, after Hafsah’s marriage to the Messenger of Allah (peace and blessings of Allah be upon him) had been completed, Abu Bakr (may Allah be pleased with him) met Umar (may Allah be pleased with him) one day and said: “The Messenger (peace and blessings of Allah be upon him) had mentioned Hafsah one day, but I did not wish to disclose his secret. Apart from that, there was no other reason for not responding to your proposal.”¹⁷

There is some disagreement among sīrah scholars about when Hafsah married the Messenger of Allah (peace and blessings of Allah be upon him). This difference arose mainly because of disagreement about the time of her husband’s death. Ibn al-Athir says that, according to most scholars, the marriage took place in the third year after the Hijrah.¹⁸ Abu Ubaydah held that it took place in the second year after the Hijrah, and this was also Ibn Abd al-Barr’s view. Ibn Hajar, in al-Isabah, considered the view that it occurred in the third year more acceptable, because her first husband was martyred at Uhud. Some say that the marriage took place twenty-five—or, according to another view, thirty—months after the Hijrah. Some narrations even say twenty months later, although the Battle of Uhud took place more than thirty months after the Hijrah. Ibn سعد insists that her first husband died after returning from Badr. Ibn Sayyid al-Nas says that the marriage took place in the month of Sha‘ban, thirty months after the Hijrah.²⁰

There is some disagreement among sīrah scholars concerning the year of Hafsah’s death. The most widely known view is that she died in Madinah in Sha‘ban of 45 AH. This was during the caliphate of Amir Muawiyah (may Allah be pleased with him), when Marwan was governor of Madinah. He led the funeral prayer, accompanied the bier to Baqi Cemetery, and remained seated until the burial was completed. He carried the bier on his shoulder from the house of the Al-Hazm family to the house of al-Mughirah; there Abu Hurayrah (may Allah be pleased with him) took his place and carried it to the grave. Hafsah’s brother Abdullah ibn Umar (may Allah be pleased with him) and his sons Asim, Salim, Abdullah, and Hamzah lowered her into the grave. Thus she was buried in Baqi Cemetery. This view was narrated by al-Waqidi through the chains of Mamar, al-Zuhri, and Salim.²¹ Ibn al-Athir, however, tended toward the view that Hafsah died when Hasan ibn Ali (may Allah be pleased with him) pledged allegiance to Amir Muawiyah (may Allah be pleased with him), namely, in Jumada al-Awwal of 41 AH. This year is called the Year of Unity.

Another narration says that she died in 27 AH, during the caliphate of Uthman (may Allah be pleased with him). The basis of this view is Wahb ibn Malik’s statement that she died in the year in which Africa was conquered. Africa was conquered in 27 AH. But this is a serious error, because Africa was conquered twice. The first conquest took place in 27 AH, while the second occurred during Muawiyah’s (may Allah be pleased with him) caliphate. The honor of this conquest belonged to Muawiyah ibn Hudayj (may Allah be pleased with him).²² At the time of her death, Hafsah (may Allah be pleased with her) was sixty-three or fifty-nine years old.

Before her death, she gave her brother Abdullah ibn Umar (may Allah be pleased with him) the same advice that her father Umar (may Allah be pleased with him) had given her at the time of his death. She endowed as a waqf for Allah’s sake the property at Ghabah that her father had left her.²³ Hafsah (may Allah be pleased with her) left no children.²⁴

Although Hafsah (may Allah be pleased with her) had no children, she left behind many beloved men and women who had heard hadith from her and transmitted them. The most notable among them were Abdullah ibn Umar, Hamzah ibn Abdullah, Safiyyah bint Abi Ubaydah (the wife of Abdullah), al-Muttalib ibn Abi Wadaah, Umm Mubashshir al-Ansariyyah, Abd al-Rahman ibn al-Harith ibn Hisham, Abdullah ibn Safwan ibn Umayyah, Shutayr ibn Shakal, Sawa al-Khuza‘i, al-Musayyib ibn Rafi, al-Majlaz, and many others.²⁵

A total of sixty hadith were narrated from Hafsah (may Allah be pleased with her). She had heard them directly from the Messenger of Allah (peace and blessings of Allah be upon him) and from her father Umar (may Allah be pleased with him).²⁶ Four of the hadith she narrated are agreed upon, while six were narrated exclusively by al-Bukhari.²⁷

Hafsah (may Allah be pleased with her), like all the other men and women of Arabia at that time, had no formal education. But who could have been a greater teacher than her father Umar (may Allah be pleased with him) and her husband, the Messenger of Allah (peace and blessings of Allah be upon him)? Under their care and guidance, she developed a powerful desire to acquire knowledge and understand the religion. Her profound knowledge of religious matters can be seen in various incidents. Once the Messenger (peace and blessings of Allah be upon him) said: “I hope that those who participated in Badr and Hudaybiyyah will not enter Hell.” Hafsah (may Allah be pleased with her) exclaimed: “But Allah has said:”

The Arabic will follow.

“There is none among you who will not reach it (Hell).”

The Messenger (peace and blessings of Allah be upon him) said: “Yes, that is correct, but Allah has also said:”

The Arabic will follow.

“Then We shall save those who were mindful of Allah and leave the wrongdoers there on their knees.” (Surah Maryam 19:71–72)²⁸

Seeing Hafsah’s (may Allah be pleased with her) intense desire to learn and acquire knowledge, the Noble Messenger (peace and blessings of Allah be upon him) would always think of teaching her various matters. Shifa bint Abdullah was a female Companion who knew how to write and read. Hafsah learned writing from her. Shifa also practiced incantations to cure a type of sore called namlah. One day she came to the Noble Messenger (peace and blessings of Allah be upon him) and said: “I practiced incantations during the Days of Ignorance. If you permit me, I shall recite it to you.” After hearing it, the Messenger (peace and blessings of Allah be upon him) said: “Teach this incantation to Hafsah as well.” Another narration says that the Messenger (peace and blessings of Allah be upon him) said to Shifa: “Will you not teach Hafsah the supplication for namlah, just as you taught her writing?”³⁰ During the lifetime of the Noble Messenger (peace and blessings of Allah be upon him), and after his death, Hafsah (may Allah be pleased with her) devoted herself abundantly to worship. She constantly fasted and spent long nights in prayer. Jibril (peace be upon him) told the Messenger (peace and blessings of Allah be upon him) about her: “She fasts excessively and worships extensively at night.”³¹ Another narration says that Jibril (peace be upon him) said: “She is a righteous woman.”³² It is reported that she died while fasting.³³

She disliked every kind of disagreement. When the matter of arbitration at Dumat al-Jandal arose after the Battle of Siffin, her brother Abdullah ibn Umar (may Allah be pleased with him), considering it a source of discord and turmoil, did not wish to leave his home. But Hafsah told him: “You will gain nothing by participating, yet you should participate, because people will await your opinion. It is possible that your staying away may create disagreement among them.”³⁴ Another narration says that she told him: “It is not appropriate to stay away from anything through which reconciliation may be achieved among the Ummah of Muhammad. You are the brother-in-law of the Messenger of Allah (peace and blessings of Allah be upon him) and the son of Umar ibn al-Khattab.”³⁵

After the death of the Messenger of Allah (peace and blessings of Allah be upon him), Hafsah (may Allah be pleased with her) would speak to the caliphs—especially her father, the second caliph Umar (may Allah be pleased with him)—about various demands on behalf of the people. At times, the caliph would also accept his daughter’s advice. A number of such incidents appear in the books of sīrah.

Even after Umar (may Allah be pleased with him) became caliph, he managed his household on the allowance fixed for him during the time of the first caliph, Abu Bakr (may Allah be pleased with him). But when prominent Companions such as Uthman, Ali, Talhah, and al-Zubayr (may Allah be pleased with them) saw that this was not enough for his household, they gathered to discuss the matter. They decided to speak to Caliph Umar (may Allah be pleased with him) about it. But who would bell the cat? None of them had the courage to raise the matter with the caliph. Finally, they approached Hafsah and asked her to speak to the caliph. Hafsah did so, but the caliph reminded her of the simple, unpretentious life of the Messenger of Allah (peace and blessings of Allah be upon him) and dismissed her.³⁶

On another occasion, she asked her father, Caliph Umar (may Allah be pleased with him), to improve the quality of his clothing and food, saying: “Allah Most High has now increased the means of livelihood of the Muslims compared with before.” Umar (may Allah be pleased with him) reminded his daughter of the difficult realities of the life of the Messenger of Allah (peace and blessings of Allah be upon him), and wept bitterly.³⁷

Once some wealth came to Caliph Umar (may Allah be pleased with him). Hafsah came and said: “O Commander of the Believers! Allah Most High has prescribed kindness toward close relatives. Your close relatives have a right to this wealth.” Hearing his daughter, the caliph said: “My close relatives have a right to my wealth; but this wealth belongs to the Muslims. Daughter, you are leading your father into deception. Get up and leave here.” Hafsah then quickly left, pulling at the edge of her cloak.³⁸ It has been narrated from Ibn Jurayj that one night, while Caliph Umar (may Allah be pleased with him) was circumambulating the Ka‘bah, he heard a slave woman singing a sorrowful song. Its two lines were as follows:

The Arabic will follow.

“This night has grown long and vast, and darkness has covered every side. I remain awake alone, with no beloved beside me with whom I can converse lovingly.”

“Allah is Incomparable; if it were not for fear of Him, the surroundings of this bed would certainly tremble.”

Caliph Umar (may Allah be pleased with him) went to the woman and asked: “What is the matter with you?” The woman replied: “My husband has been away from me for several months. My longing to have him near has become intense.” Umar (may Allah be pleased with him) then went to his daughter Hafsah and said: “I wish to ask you about an important matter. Help me. When women are separated from their husbands, after how long does their longing to have them near become intense?” Hafsah lowered her head in embarrassment. Umar said: “Allah is not shy of making the truth known.” Hafsah then indicated with her hand three or four months. Umar (may Allah be pleased with him) consequently ordered that no soldier should be kept away for more than four months.³⁹

Al-Bayhaqi (9/29) narrated from Ibn Umar (may Allah be pleased with him): One night, while I was going around the city, I heard a woman singing the two lines mentioned above. I then asked Hafsah: “What is the longest time a woman can remain without her husband?” Hafsah replied: “Six or four months.” Umar (may Allah be pleased with him) said: “I shall not keep any soldier away for longer than that.”⁴⁰

Hafsah (may Allah be pleased with her) was Umar’s daughter. Like her father, she also had a somewhat sharp temperament. At times she would answer back to the Messenger of Allah (peace and blessings of Allah be upon him), which could lead to tension in their married life. An incident concerning this is narrated in al-Bukhari and other books. Umar (may Allah be pleased with him) once said to Ibn Abbas (may Allah be pleased with him): “During the Days of Ignorance, the Quraysh women were obedient and submissive to men. We did not attach the slightest importance to them. Islam granted them honor. After many verses concerning them were revealed, we came to know their position and status. When we came to Madinah, we found that the women of Madinah had made their men obedient and submissive. Gradually, our women began learning from them. My house was in the settlement of Banu Umayyah ibn Zayd in al-Awali. One day I became extremely angry with my wife. She did not yield either, but answered me back. I did not like her reply at all. She then said: ‘You dislike my answering you in this way, yet the wives of the Messenger of Allah (peace and blessings of Allah be upon him) also answer him back. Some of them even stay away from him until evening.’ Another narration says that she told him: ‘Your daughter Hafsah answers the Messenger of Allah (peace and blessings of Allah be upon him) to his face, to the extent that he remains distressed throughout the day.’

Umar (may Allah be pleased with him) said: “On hearing this, I hurried to Hafsah and asked her: ‘Do you answer the Messenger of Allah (peace and blessings of Allah be upon him)?’ Hafsah replied: ‘Yes, we do.’ I asked: ‘Does any of you stay away from him until night?’ Hafsah replied: ‘Yes.’ I said: ‘Whoever among you does this will neither prosper nor succeed; she will be ruined. Does any of you feel safe from Allah’s wrath after the Messenger of Allah (peace and blessings of Allah be upon him) becomes angry? Let not one who is more beautiful than you and more beloved to the Messenger of Allah (peace and blessings of Allah be upon him) deceive you.’”⁴²

Another narration says that Umar (may Allah be pleased with him) warned Hafsah: “Beware! Do not do this. I warn you against Allah’s displeasure. Do not fall into the trap of the conceit of the one whose beauty has captivated the Messenger of Allah (peace and blessings of Allah be upon him)”—that is, Aishah (may Allah be pleased with her).⁴³ In another narration, he told Hafsah (may Allah be pleased with her): “Do not answer the Messenger of Allah (peace and blessings of Allah be upon him). You possess neither Zaynab’s beauty nor Aishah’s good fortune.”⁴⁴ Al-Tirmidhi narrated that one day the Mother of the Believers, Safiyyah, was sitting and weeping. When the Messenger of Allah (peace and blessings of Allah be upon him) entered the room and saw her crying, he asked her the reason. Safiyyah said: “Hafsah called me the daughter of a Jew.” The Messenger of Allah (peace and blessings of Allah be upon him) said to Hafsah: “Fear Allah.” Then he said to Safiyyah: “You are the daughter of a prophet, your uncle is also a prophet, and you are the wife of a prophet. In what respect can Hafsah boast over you?”⁴⁵ On another occasion, Hafsah and Aishah (may Allah be pleased with them) said to Safiyyah: “In the eyes of the Messenger of Allah (peace and blessings of Allah be upon him), we are both more honorable than you. We are his wives, and moreover his cousins.” These words deeply hurt Safiyyah. She said to them: “Why did you not tell them that you cannot be more honorable than me, for my husband is Muhammad, my father was Harun, and my uncle was Musa?”⁴⁶

Although Aishah and Hafsah (may Allah be pleased with them) were co-wives, their relationship was like that of sisters. In most matters they supported one another. Aishah (may Allah be pleased with her) said of Hafsah: “Hafsah is her father’s daughter. Just as her father was resolute in every word and deed, so is Hafsah.”⁴⁷ Among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), Hafsah alone was my equal.⁴⁸ The two of us were like one hand.⁴⁹

The Messenger of Allah (peace and blessings of Allah be upon him) was on his deathbed, having reached the final stage of his life. The time for prayer arrived. He said: “Tell Abu Bakr to lead the people in prayer.” Aishah said: “Abu Bakr is a tenderhearted man. If he stands in the Messenger of Allah’s place and recites the Qur’an, he will be unable to speak because of his weeping, and the people will hear nothing.” She said these words to Hafsah and asked her to request that the Messenger of Allah appoint her instead. When Hafsah (may Allah be pleased with her) said this to the Messenger of Allah (peace and blessings of Allah be upon him), he remarked: “You are all like the companions of Yusuf.”⁵⁰

Despite the remarkable similarity between the minds of Aishah and Hafsah and the closeness between them, their natural feminine tendencies sometimes surfaced. They would become jealous concerning their husbands’ companionship and affection. Once, they were both traveling with the Messenger of Allah (peace and blessings of Allah be upon him). At night, the Messenger (peace and blessings of Allah be upon him) would ride Aishah’s camel and converse with her as he traveled. One day Hafsah said to Aishah: “If you ride my camel tonight and I ride yours, we shall see something different.” Aishah (may Allah be pleased with her) agreed. The Messenger (peace and blessings of Allah be upon him) traveled with Hafsah on her mount. When Aishah reached the destination and did not find the Messenger (peace and blessings of Allah be upon him), she began stirring her feet in the idhkhir grass and said angrily: “O Allah! If only a snake or scorpion would bite me!”⁵¹

Aishah and Hafsah were respectively the daughters of Abu Bakr and Umar (may Allah be pleased with them). These two great personalities were very close to the Noble Messenger (peace and blessings of Allah be upon him). For this reason, in the family life of the Messenger of Allah (peace and blessings of Allah be upon him), Aishah and Hafsah formed a united front against the other Pure Wives. Their alliance played a role behind many events in the family life of the Pure Prophet (peace and blessings of Allah be upon him).

We must remember one thing: all the small and great events in the life of the Messenger of Allah (peace and blessings of Allah be upon him) were not merely events like those in the lives of ordinary people. Each event contains a lesson for humanity. Through these events, Allah Most High wished to give humanity practical instruction in various laws and modes of conduct. Otherwise, He could have allowed such events not to occur in the life of His Prophet. We must view every event in the life of our beloved Prophet in this way.

Surah al-Tahrim was revealed in the ninth year after the Hijrah. Behind its revelation lies an incident from the family life of the Messenger of Allah (peace and blessings of Allah be upon him). Sweets and honey were among the Noble Messenger’s favorite foods. He would generally visit all his wives’ rooms after the Asr prayer. One day he stayed a little longer than usual with Zaynab (may Allah be pleased with her). This displeased Aishah. She learned that a woman had sent Zaynab some honey as a gift. The Messenger (peace and blessings of Allah be upon him) had drunk that honey at Zaynab’s room, and for that reason his stay there had been prolonged. Aishah and Hafsah formed an alliance. Aishah told Hafsah: “When the Messenger (peace and blessings of Allah be upon him) comes to either my room or yours, we shall tell him: ‘I smell maghafir from your mouth.’” (Maghafir is the plural of maghfur, a type of plant whose flowers are used by bees to collect honey.) Aishah taught Safiyyah the same words. When the Messenger (peace and blessings of Allah be upon him) came to their rooms, they said the same thing as they had planned. The Messenger of Allah (peace and blessings of Allah be upon him) greatly disliked bad odors. When he later went again to Zaynab, he said to her: “No need.” He then prohibited himself from drinking honey. On learning of this decision, Aishah said regretfully to Hafsah: “We have committed a terrible act. We have deprived the Messenger of Allah (peace and blessings of Allah be upon him) of something he loved.” It was in connection with this incident that the following verse of Surah al-Tahrim was revealed:⁵²

“O Prophet, why do you prohibit yourself from what Allah has made lawful, seeking to please your wives?” (al-Tahrim 66:1)

Different names appear in different narrations for the woman who served honey to the Messenger of Allah (peace and blessings of Allah be upon him). Some narrations name Hafsah. In that case, Aishah formed an alliance with Sawdah and Safiyyah. This is also suggested by a narration of Ibn سعد.⁵³ Some narrations also name Umm Salamah.⁵⁴

The Noble Messenger (peace and blessings of Allah be upon him) instructed that his decision not to drink honey in order to please his wives be kept confidential, so that the woman who had served the honey would not feel hurt. According to most narrations, the Messenger (peace and blessings of Allah be upon him) told this secret to Hafsah (may Allah be pleased with her). But Hafsah could not keep it secret; she disclosed it to Aishah. Allah referred to this in the third verse of Surah al-Tahrim as follows: “When the Prophet confided something to one of his wives, then when she disclosed it and Allah informed the Prophet of it, he disclosed part of it and overlooked part. When he informed her of it, she asked: ‘Who told you this?’ He replied: ‘The All-Knowing, All-Aware informed me.’”

Al-Waqidi and many other sīrah scholars have narrated a different incident as the reason for the revelation of Surah al-Tahrim. One day Hafsah (may Allah be pleased with her) was not at home. At that time the Messenger (peace and blessings of Allah be upon him) came to her room, called for the slave woman Maria al-Qibtiyyah, and kept her company. Meanwhile Hafsah returned and, out of displeasure, prohibited the companionship of that slave woman for himself. He asked Hafsah to keep this matter secret. But she could not keep it secret and disclosed it to Aishah. Then Surah al-Tahrim was revealed. Nafi said: “Is it not correct that the Messenger (peace and blessings of Allah be upon him) prohibited his slave woman for himself, and then Allah commanded him to offer expiation for breaking an oath?”⁵⁵

Regarding the two women who caused these incidents and placed the Messenger of Allah (peace and blessings of Allah be upon him) in an uncomfortable situation, Allah revealed the fourth verse of al-Tahrim: “If you both repent to Allah, then that is better, for your hearts have certainly deviated. But if you cooperate against the Prophet, then surely Allah is his Guardian, as are Gabriel and the righteous believers.”⁵⁶ These two women were Aishah and Hafsah (may Allah be pleased with them). There is a lengthy narration in Sahih al-Bukhari from Ibn Abbas (may Allah be pleased with him) identifying the two women. He says: For some time I had wished to ask Umar (may Allah be pleased with him) about the two women concerning whom the Qur’an says, “If you both repent.” Eventually, when he set out for Hajj, I joined him as a traveling companion. One day on the way, while he was performing ablution and I was pouring water for him, I asked: “Who are the two women concerning whom the Qur’an says, ‘If you both repent’?” Umar replied: “How strange that you do not know! They are Hafsah and Aishah (may Allah be pleased with them).”⁵⁷

This seemingly minor quarrel within the Prophet’s household was by no means an ordinary matter. The hypocrites were always looking for opportunities to create some kind of rift between the Prophet’s own family and his close relatives and friends. Having learned of this trivial disagreement among the Mothers of the Believers, they may have wanted to incite it further. They thought that perhaps they could now set the fathers of A’ishah and Hafsah, Abu Bakr and Umar (RA), against the Messenger of Allah (peace and blessings of Allah be upon him). But they did not know that at the feet of the Messenger of Allah (peace and blessings of Allah be upon him), they were ready to sacrifice not only their daughters but even their own lives. Thus, when Umar (RA) was not granted permission to meet Hafsah, he cried out: “If I am given permission, I will bring Hafsah’s head.”58 This is what is alluded to in verse 4 of Surah al-Tahrim. That is, even if A’ishah and Hafsah conspired and the hypocrites exploited it, Allah would still help His Prophet. And with Allah are Jibril, the angels, and the believing men and women of all the worlds.59

It has been narrated that after the above incident, the Noble Messenger of Allah (peace and blessings of Allah be upon him) divorced Hafsah (RA), and then took her back. This was stated by Asim ibn Umar.60 After the divorce, Jibril (AS) came to the Messenger and said: “Hafsah fasts abundantly and offers many prayers at night. She will be your wife in Paradise.” Hearing this from Jibril, the Messenger (peace and blessings of Allah be upon him) took her back.61

Ibn Sa‘d has transmitted a narration from Qays ibn Yazid and Ibn Sirin. The Prophet (peace and blessings of Allah be upon him) divorced Hafsah (RA) once. Then Hafsah’s two maternal uncles, Qudamah and Uthman ibn Maz‘un, came to see her. Weeping, Hafsah said to them: “By Allah! He did not divorce me for any evil deed.” At that moment the Prophet (peace and blessings of Allah be upon him) arrived. He said: “Jibril told me to take Hafsah back, because she fasts abundantly and offers many prayers. She will be your wife in Paradise.”62

“Umar ibn al-Khattab (RA) said: Once the Messenger of Allah (peace and blessings of Allah be upon him) began keeping away from his wives. It was rumored among the people that he had divorced all his wives. This occurred before the command regarding hijab. I went to A’ishah and said: ‘Daughter of Abu Bakr! Have you heard people saying that you have been causing the Messenger of Allah distress?’ A’ishah said: ‘O son of al-Khattab, what relationship do you have with me? You may go elsewhere.’

Then I went to Hafsah and said: “By Allah, I have learned that he does not love you. If I were not here, he would certainly divorce you.” Hearing this, Hafsah began to weep intensely. I asked: “Where is the Messenger of Allah (peace and blessings of Allah be upon him)?” She said: “He is in a room nearby.” I went there and saw the Messenger of Allah (peace and blessings of Allah be upon him) sitting. His cloak was hanging at the door. Through it I requested permission to meet him, and after some time I was granted permission. I said to the Messenger of Allah (peace and blessings of Allah be upon him): “If you permit me, I will cut off Hafsah’s head.” The Messenger (peace and blessings of Allah be upon him) gestured with his hand for me to calm down. I then quietly asked: “O Messenger of Allah, have you divorced your wives?” He replied: “No.” I stood at the mosque door and loudly announced: “The Messenger of Allah (peace and blessings of Allah be upon him) has not divorced his wives.” Then verse 83 of Surah al-Isra was revealed.63 The incident has been narrated differently in various sources.

Through the reports concerning the discord and divorce in the Prophet’s household, many of Hafsah’s (RA) qualities and virtues, as well as some rulings of the Shariah, have become clear to me. For example:

1. Divorce is a lawful act. If it is undertaken for some necessity or benefit, it is not contrary to perfection.64
2. Allah Himself praised Hafsah by attesting to her frequent fasting and abundant prayer.
3. She will also have the honor of being the Prophet’s (peace and blessings of Allah be upon him) wife in Paradise.
4. To please her, the Prophet (peace and blessings of Allah be upon him) declared two lawful things unlawful for himself.
5. It is known from A’ishah’s statement that she was like her father.’

6. Minor disagreements in married life are natural. In this regard, the Prophet’s (peace and blessings of Allah be upon him) example is one for us to follow.

Hafsah (RA) had an intense fear of the Dajjal. There was a man in Madinah named Ibn Sayyad. Many of the signs or characteristics of the Dajjal described by the Messenger of Allah (peace and blessings of Allah be upon him) were found in him. Indeed, the Messenger of Allah himself had doubts about him. One day Hafsah and Abdullah ibn Umar (RA) encountered this man on the road. When Ibn Umar said something to him, he became so enraged and puffed up that he blocked the road. Ibn Umar moved to strike him. Hafsah became frightened and said to Ibn Umar: “What is your relationship with him? Do you not know that the Messenger (peace and blessings of Allah be upon him) said: ‘The Dajjal’s anger will be the cause of his emergence’?”65

The honor and virtues of Hafsah (RA), the Mother of the Believers, cannot be fully described in a short article. Just as Allah has informed us that she became one with the life of the Messenger (peace and blessings of Allah be upon him) in this world, so she will remain one with him in the life of the Hereafter.

Zaynab bint Khuzaymah (RA)

Zaynab bint Khuzaymah ibn al-Harith al-Hilaliyyah was the daughter of Banu Bakr ibn Hawazin. Her title, or laqab, was Umm al-Masakin. When her husband was martyred at the Battle of Uhud, the Noble Messenger of Allah (peace and blessings of Allah be upon him) married her that same year, and she attained the unparalleled honor of being one of the Mothers of the Believers.

There is disagreement regarding whom Zaynab bint Khuzaymah (RA) married first. According to Baladhuri, Ibn al-Kalbi, and the genealogist Abu al-Hasan Ali al-Jurjani, before her marriage to the Messenger of Allah (peace and blessings of Allah be upon him), her first husband was Tufayl ibn al-Harith. When Tufayl divorced her, his brother Ubaydah ibn al-Harith married her. He was wounded at Badr and died at al-Safra. Ubaydah was then sixty-four years old. Thereafter, the Messenger (peace and blessings of Allah be upon him) married her in Ramadan of the third year after the Hijrah. This was stated by Baladhuri and Ibn Sa‘d.1

Yunus ibn Muhammad, through Ibn Ishaq, said that she had previously been the wife of al-Husayn ibn al-Harith ibn Abd al-Muttalib, or of his brother al-Tufayl ibn al-Harith.2 Ibn Hisham said: Before her marriage to the Messenger of Allah (peace and blessings of Allah be upon him), she was the wife of Ubaydah ibn al-Harith. Before Ubaydah, she had been the wife of Jahm ibn Amr ibn al-Harith. Jahm was her cousin.3

However, according to Ibn Abd al-Barr and Ibn al-Athir, immediately before her marriage to the Messenger of Allah (peace and blessings of Allah be upon him), she was the wife of Abdullah ibn Jahsh.4 This Abdullah was martyred at the Battle of Uhud in the third year after the Hijrah. The unbelievers cut off his limbs and mutilated his body. He was the son of the Messenger of Allah’s paternal aunt, Umaymah bint Abd al-Muttalib. Zaynab (RA) suffered intense grief at such a death of her husband. Imam al-Zuhri also said this.5

At the beginning of Ramadan in the third year after the Hijrah, the Messenger (peace and blessings of Allah be upon him) married her and gave twelve uqiyyahs of gold as her mahr. Ibn Hisham said that the Messenger (peace and blessings of Allah be upon him) married her for a mahr of four hundred dirhams.6 Qubaysah ibn Amr al-Hilali (RA) arranged this marriage.7 According to some narrations, she lived for two or three months after marrying the Messenger of Allah (peace and blessings of Allah be upon him).8 Baladhuri said that she died toward the end of Rabi al-Thani.9 This view appears to be correct. She was thirty years old at the time of her death.10 Among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), she was the first after Khadijah to become an inhabitant of Paradise during his lifetime. The Messenger of Allah (peace and blessings of Allah be upon him) led her funeral prayer and buried her in al-Baqi cemetery in Madinah.11

Ibn Hajar (RA) said that after Hafsah (RA), the Messenger (peace and blessings of Allah be upon him) brought Zaynab bint Khuzaymah (RA) into his household. A narration from Umm Salamah (RA) states that after Zaynab bint Khuzaymah died, the Messenger (peace and blessings of Allah be upon him) married her and brought her to live in his own household.12

Some have said that the Messenger of Allah (peace and blessings of Allah be upon him) made this statement

Arabic will be:

“The one among you whose hand is longest will be the quickest to join me after my death.” This was taken to refer to Zaynab bint Khuzaymah. The expression “long hand” was used metaphorically, meaning generosity. Since Zaynab used to give abundant charity and alms, she was indicated by the phrase “long hand.”

But their understanding is completely mistaken. In fact, this hadith referred specifically to Zaynab bint Jahsh (RA). She died after the death of the Messenger of Allah (peace and blessings of Allah be upon him) and before the other Mothers of the Believers. The hadith scholars unanimously agree that Zaynab bint Khuzaymah (RA) passed away during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him).13

Ibn Hisham said:14

Arabic will be:

Because of her compassion, affection, and sympathy toward the poor and needy, she was called Umm al-Masakin, or Mother of the Needy.

The Hafiz Ibn Hajar (RA) said:15

Arabic will be:

She would feed the poor and needy and give them charity and alms; for this reason she was called Umm al-Masakin.’

Ibn Abd al-Barr and Baladhuri said that she had been called by this name even in the Age of Ignorance.16

Ummu Salama bint Abi Umayyah (RA)

The real name of Umm Salamah (RA), the Mother of the Believers, was Hind. “Umm Salamah” was her kunyah, and she became famous by this name.1 Some have said that her name was Ramlah, but the hadith scholars considered this baseless.2 In fact, Ramlah was the name of Umm Habibah (RA), the Mother of the Believers. Umm Salamah’s (RA) father was Abu Umayyah ibn al-Mughirah ibn Abdullah ibn Amr ibn al-Makhzum. Abu Umayyah’s real name was Hudhayfah, but he was known by the name Abu Umayyah.3 His title was Zad al-Rakib. Zad al-Rakib means provisions for a caravan. He held a special position among Makkah’s generous people and hosts. Whenever he set out somewhere with a caravan, he took upon himself all the caravan’s responsibilities, including its food and hospitality. The people of Arabia at that time bestowed this title upon him, pleased by his generosity and magnanimity.4 It may be noted that in that era only three men among the Quraysh bore the title Zad al-Rakib: Abu Umayyah ibn al-Mughirah, al-Aswad ibn Abd al-Muttalib, and Musafir ibn Abi Amr.5

Hisham, the father of Abu Jahl of Makkah; Hashim, the maternal grandfather of Umar ibn al-Khattab (RA); al-Walid ibn al-Mughirah, the father of Khalid ibn al-Walid (RA); Abu Hudhayfah al-Makhzumi; Abu Rabi‘ah, the father of Ayyash ibn Rabi‘ah; Faqihah; Hafs, the first husband of Hind bint Utbah; and Abd Shams—all were sons of al-Mughirah al-Makhzumi, brothers of Abu Umayyah, and paternal uncles of Umm Salamah (RA). Umm Harmalah bint Hisham, the mother of Amr ibn al-As (RA), and Khantamah bint Hashim, the mother of Umar ibn al-Khattab (RA), were both paternal cousins of Umm Salamah (RA). Khalid ibn al-Walid, al-Walid ibn al-Walid, Ayyash ibn Abi Rabi‘ah, Salamah ibn Hisham, Abu Jahl ibn Hisham, Khalid ibn Hisham, and al-Harith ibn Hisham were all her cousins.6

The name of Umm Salamah’s (RA) mother was Atikah bint Amir ibn Rabi‘ah ibn Malik al-Kinaniyyah.7 Some authors thought that Umm Salamah’s (RA) mother, Atikah, was the daughter of Abd al-Muttalib. Thus, Umm Salamah (RA) would have been the paternal cousin of the Messenger of Allah (RA).8 In fact, this Atikah was married to Umm Salamah’s father, and three children—Abdullah, Umm Zuhayr, and Qaribah—were born to her. But this Atikah was not Umm Salamah’s (RA) mother. Her mother was Atikah, the daughter of Amir ibn Rabi‘ah.9

First Marriage

Umm Salamah’s (RA) first marriage was to Abdullah ibn Abd al-Asad al-Makhzumi, whose kunyah was Abu Salamah and by which he was famous. Abu Salamah’s grandfather Hilal and Umm Salamah’s grandfather al-Mughirah were brothers. Abu Salamah’s father, Abdullah, was the paternal uncle of the Messenger of Allah (peace and blessings of Allah be upon him). He married the Messenger of Allah’s paternal aunt, Burrah. Their son was Salamah (RA). Abu Talib, Hazmah (RA), and Abbas (RA) were Abu Salamah’s honored maternal uncles.10 Abu Salamah, on the other hand, was the foster brother of the Messenger of Allah (peace and blessings of Allah be upon him).11

Both husband and wife belonged to those known as qadim al-Islam, or the people who accepted Islam in its earliest period. At the beginning of Islam, when people were caught in uncertainty over whether or not to accept Islam, and when making the correct decision was extremely difficult, this couple attained the blessing of accepting Islam.12 Ibn al-Athir wrote that Abu Salamah ibn Abd al-Asad, Abu Ubaydah ibn al-Harith, al-Arqam ibn Abi al-Arqam, and Uthman ibn Maz‘un all accepted Islam together. After them, Abdullah ibn Mas‘ud, Sa‘id ibn Zayd, and others became Muslims.13

After he accepted Islam, Banu Makhzum continued to persecute Abu Salamah (RA) mercilessly. At one point he fled and sought refuge with Abu Talib. The people of Banu Makhzum said: “Abu Talib! Until now you have supported your nephew; now you will not hand over to us the son of our brother who is under your protection?” Abu Talib replied: “Just as I am protecting my brother’s son from the danger, I am protecting my sister’s son from that same danger.” When the command for Hijrah came, he migrated to Abyssinia. Ibn Ishaq said that he was the first person to migrate to Abyssinia with his wife.14

Hijrah

Just as the two of them made the decision to accept Islam together, they were also united and agreed concerning the Hijrah. They migrated to Abyssinia twice in succession.15 After staying there for some time, they returned to Makkah. Then they set out again toward Madinah. Ibn al-Athir narrated in his book, in Umm Salamah’s own words, the heartbreaking incident she faced during the migration to Madinah. She said:

“When Abu Salamah decided to leave for Madinah, he had only one camel. He placed me and his son Salamah on the camel and began walking while holding its reins. The people of my father’s clan, Banu al-Mughirah, prevented Abu Salamah and said: ‘We will not allow our daughter to go away in such a condition.’ They seized the camel’s reins from Abu Salamah and took me with them. In the meantime, members of my husband’s clan, Banu Abd al-Asad, arrived and took my son Salamah into their custody. They said to Banu al-Mughirah: ‘If you do not allow your daughter to go with her husband, we will not leave our child with your daughter.’ Thus, I, my husband, and my child were scattered in three different directions. The pain of separation from my husband and child left me utterly distressed. Since the command for Hijrah had come, Abu Salamah reached Madinah, while I remained alone in Makkah. Every morning I would leave my house and sit on a hill in the Abtah valley, weeping until evening. This continued for approximately seven or eight days.

One day, a well-wisher from Banu al-Mughirah was deeply distressed when he saw my condition. He gathered the people of Banu al-Mughirah and admonished them, saying: ‘Why do you not set this helpless girl free? Why have you separated her from her husband and child? Set her free and let her join her husband and child.’ He expressed these words with such emotion that pity and compassion arose in the hearts of the people of my paternal clan. They permitted me to go to my husband. When Banu Abd al-Asad heard the news, they also sent my child to me. I then sat in a howdah on the camel and rode with Salamah in my lap. I left Makkah alone and reached Tan‘im. There I met Uthman ibn Talhah ibn Abi Talhah, the keeper of the Ka‘bah’s keys. After learning of my intention, he asked whether anyone was with me. I said: ‘No, no one else—only me and this child of mine.’ Hearing this, he firmly took hold of my camel’s reins and walked ahead of the camel, leading it along.

By Allah, I never found anyone in Arabia better or more courteous than Talhah. Whenever we reached a stopping place and needed to rest, he would make the camel sit and go away behind a tree at a distance. When it was time to resume the journey, he would prepare the camel, come to me, and say: ‘Mount.’ After I had settled comfortably on the camel, he would take the reins and walk ahead. The entire journey took place in this manner. When we reached Quba, the settlement of Banu Amr ibn Awf in Madinah, Uthman ibn Talhah said to me: ‘Your husband is in this settlement.’ Abu Salamah was staying there. Relying upon Allah, I entered the settlement and found Abu Salamah. Thus Uthman ibn Talhah delivered me to Abu Salamah and then set out again toward Makkah.16

Umm Salamah (RA) remembered Uthman ibn Talhah’s sympathy and compassion throughout her life. She would often say:

Arabic will be:

“I have never seen a more courteous companion than Uthman ibn Talhah.”

During this period of trial, Muslims were being persecuted and oppressed from every direction, and their anxiety and distress knew no bounds. The hardship Umm Salamah had to endure during the Hijrah was only a part of it. She herself was conscious of this. Therefore, whenever the subject of Hijrah arose later, she would say with some pride: “I do not know whether anyone from the Ahl al-Bayt endured hardships for Islam like those endured by the family of Abu Salamah.”17

Just as Umm Salamah (RA) was distinguished from the other wives of the Messenger of Allah (peace and blessings of Allah be upon him) by her other virtues, she also possessed the distinction of being the first veiled woman to migrate from Makkah to Madinah.18

Umm Salamah (RA) was a woman of keen self-respect. Her father, Abu Umayyah, was a prominent and respected man of the Quraysh. When Umm Salamah (RA) reached Quba, people would ask about her identity. When she gave her father’s name, no one wanted to believe her, because even in that age no woman of noble birth like her would normally travel alone in this way. Umm Salamah had intense devotion to Islam and firmly believed that obeying Allah’s command was essential. For this reason, she did not react to anyone’s words and endured everything silently. The season of Hajj arrived. When some people set out from Quba toward Makkah for Hajj, she gave them her father’s address in Makkah. Then everyone believed in her noble lineage and family distinction. She gained a place of great honor and respect in everyone’s hearts.19

The painful memories of the hardships and humiliation of the Hijrah had not yet faded from their minds, and they had not had the opportunity to live together as husband, wife, and child for long when the call to the Battle of Uhud came. Abu Salamah (RA) responded to the call and joined the battle. In the battle, his arm was wounded by an arrow shot by another man on the opposing side who had the same name, Abu Salamah al-Aslami, and he recovered after a month of treatment.20 Some time later, the Messenger of Allah (peace and blessings of Allah be upon him) sent him on the expedition to Qatan, where he spent twenty-nine days. He returned to Madinah on the eighth or ninth of Safar in the fourth year after the Hijrah. His old wound then reopened, and his life became endangered. He passed away on the ninth of Jumada al-Thaniyah that year.21 Umm Salamah (RA) came to inform the Messenger of Allah (peace and blessings of Allah be upon him) of her husband’s death. The Messenger (peace and blessings of Allah be upon him) went to Umm Salamah’s home. Umm Salamah was overcome with grief. She repeatedly said only: ‘Alas, what a death he suffered in a foreign land!’ The Messenger (peace and blessings of Allah be upon him) advised her to be patient and said: ‘Pray for his forgiveness, and say—’

Arabic will be:

“O Allah, grant me a better replacement than him.”

Then the Messenger (peace and blessings of Allah be upon him) went to Abu Salamah’s body and performed his funeral prayer with great care. He pronounced nine takbirs in that prayer. The people thought that perhaps a mistake had been made, so they said: “O Messenger of Allah, have you not made a mistake?” He replied: “This man was worthy of those additional takbirs.” Abu Salamah’s eyes were open at the time of his death. The Messenger of Allah (peace and blessings of Allah be upon him) closed both eyes with his own blessed hands and prayed for his forgiveness.22

Second Marriage:

When Abu Salamah (RA) passed away, Umm Salamah was pregnant. After she gave birth, Abu Bakr al-Siddiq (RA), considering her loneliness and grief, proposed marriage to her. Umm Salamah (RA) rejected the proposal.23

It is also mentioned in one report that Hazrat ‘Umar (RA) proposed marriage to her. However, the author of Al-Isabah believes that the Messenger of Allah (peace and blessings of Allah be upon him) sent the marriage proposal through ‘Umar (RA). The self-sacrifice of Hazrat Abu Salamah and the helplessness and loneliness of Hazrat Umm Salamah (RA) must have deeply moved the feelings of the Messenger of Allah (peace and blessings of Allah be upon him). Therefore, after rejecting Hazrat Abu Bakr’s (RA) proposal, the Messenger (peace and blessings of Allah be upon him), on Allah’s command, sent a proposal through Hazrat ‘Umar (RA). Hazrat Umm Salamah (RA) expressed her inability to accept the proposal of the Messenger of Allah (peace and blessings of Allah be upon him), citing several reasons. But the Messenger of Allah (peace and blessings of Allah be upon him) accepted all of Umm Salamah’s (RA) conditions. Umm Salamah (RA) then agreed. The reasons Umm Salamah gave for being unable to accept the proposal of the Messenger of Allah (peace and blessings of Allah be upon him) were as follows: (a) I am extremely self-respecting, (b) I have several children, (c) I am an elderly woman, and (d) I have no guardian. The Messenger of Allah (peace and blessings of Allah be upon him) replied: “The responsibility for your children rests upon Allah and His Messenger. Allah will remove your intense sense of self-respect. As for a guardian, there is no one among them who would refuse to agree. And as for your age, I am older than you.”

Then she said to her son ‘Umar: “Go and arrange my marriage with the Messenger of Allah (peace and blessings of Allah be upon him).”24

The marriage with the Messenger of Allah (peace and blessings of Allah be upon him) was completed toward the end of Shawwal in the fourth year after the Hijrah. Thus, the grief and sorrow she had suffered at the death of her husband, Abu Salamah (RA), were removed, and she received a better replacement. Allah the Exalted transformed her sorrow into joy for all eternity.

Ahmad ibn Ishaq al-Hadrami narrated through Ziyad ibn Mar’iyaram. Once, Umm Salamah’s husband, Abu Salamah, said to her: “I have learned that if a woman’s husband enters Paradise after his death, and she does not marry again, Allah will admit her to Paradise with her husband as well. If this applies to men too, then let us pledge that you will not marry after me, and I will not marry after you.” Abu Salamah said: “Will you obey me?” Umm Salamah replied: “Where would my happiness be if not in obeying you?” Abu Salamah said: “If I die before you, you should marry again.” Then Abu Salamah supplicated: “O Allah, grant Umm Salamah a husband better than me after my death.” Hazrat Umm Salamah (RA) said: “When Abu Salamah died, I would say to myself, ‘Who could be better than Abu Salamah?’ A short while later, I married the Messenger of Allah (RA).”25

This report reveals not only the affectionate relationship between this couple, but also how deeply the correct and pure teachings of Islam had influenced them. As a result, a husband was able to suppress all his emotions and advise his beloved wife to marry again in his absence.

The Messenger of Allah (peace and blessings of Allah be upon him) gave Umm Salamah (RA) a pair of hand-mills, two leather water-skins, and a pillow with a leather cover, stuffed with date-palm fibers. He had given the same things to his other wives as well.26

After the Messenger of Allah (peace and blessings of Allah be upon him) married Umm Salamah, when Hazrat ‘A’ishah (RA) heard about her beauty and grace, a little jealousy arose in her heart. She went to see Umm Salamah (RA). After looking closely, she realized that Umm Salamah (RA) was even more beautiful than people described her. She told Hazrat Hafsah (RA) about her beauty. Hafsah (RA) explained to ‘A’ishah (RA) that people were exaggerating somewhat. Then Hazrat Hafsah (RA) went to see her and said the same thing. Hazrat ‘A’ishah (RA) looked sharply at Umm Salamah (RA) again and became convinced that Hafsah (RA) was right.27 In any case, this report and many others like it establish that Hazrat Umm Salamah (RA) had a handsome appearance.

Hazrat Umm Salamah (RA) was a modest woman with a strong sense of self-respect. In the early period after her marriage to the Messenger of Allah (peace and blessings of Allah be upon him), matters were such that whenever the Messenger (peace and blessings of Allah be upon him) approached her, she would begin breastfeeding her nursing daughter, Zaynab. Seeing this, the Messenger (peace and blessings of Allah be upon him) would leave. Hazrat ‘Ammar ibn Yasir (RA) was her foster brother. When he heard about this, he became angry and took the girl to his own care. After that, when the Messenger (peace and blessings of Allah be upon him) came to Umm Salamah’s room, he began looking around. Not seeing the little girl, he asked: “Where is Zaynab? What have you done with her?” She replied: “‘Ammar came and took her.” From that day onward, the Messenger (peace and blessings of Allah be upon him) began staying there.28

Gradually, this situation passed, and she became accustomed to living as the other wives did. Later, her relationship with the Messenger of Allah (peace and blessings of Allah be upon him) became so close that she is regarded as holding the position immediately after Hazrat ‘A’ishah (RA).

Among the events surrounding the marriage of Hazrat Umm Salamah (RA) to the Messenger of Allah (peace and blessings of Allah be upon him), this is especially noteworthy: on the day she came to the Messenger’s household, she prepared food with her own hands. Hazrat Zaynab bint Khuzaymah (RA) had passed away only a short time earlier. Umm Salamah was brought to stay in her room. The household items were already prepared. Hazrat Umm Salamah (RA) took some barley from one jar and some fat from another vessel and placed it in a pot. She then ground the barley on a hand-mill, mixed it with the fat, and prepared a kind of food. That was the food on the wedding night of the Messenger of Allah (peace and blessings of Allah be upon him) and his wife.29

There were two groups among the wives of the Messenger of Allah (peace and blessings of Allah be upon him). One group consisted of Hazrat ‘A’ishah (RA), Hazrat Hafsah (RA), Hazrat Safiyyah (RA), and Sawdah (RA). The other group consisted of Hazrat Umm Salamah (RA) and the others. ‘A’ishah (RA) was the Messenger of Allah’s most beloved wife. People knew this. Therefore, on the days when the Messenger (peace and blessings of Allah be upon him) stayed in ‘A’ishah’s room, they would send gifts there. The wives in Umm Salamah’s group said, “We also want to receive gifts like ‘A’ishah does. Therefore, regardless of whose room the Messenger (peace and blessings of Allah be upon him) stays in, people should send whatever they wish to send there.” They selected Umm Salamah as their representative to convey their demand to the Messenger of Allah (peace and blessings of Allah be upon him).

Hazrat Umm Salamah (RA) repeated the matter to the Messenger of Allah (peace and blessings of Allah be upon him) twice in succession. He ignored her. When she raised it a third time, he said: “Do not trouble me regarding ‘A’ishah. For among you, no one besides her has received revelation while under the same covering as me.”

Umm Salamah (RA) then said:

The Arabic is as follows

—O Messenger of Allah, I seek Allah’s forgiveness for causing you distress.

The Messenger of Allah (peace and blessings of Allah be upon him) lived contentedly with her, accepting the hardship and poverty of life. Once, Hazrat al-‘Irbad, Ju‘al ibn Suraqah, and ‘Abdullah ibn Mughaffal (RA) returned from a journey and came to the Messenger of Allah (peace and blessings of Allah be upon him). They were hungry. Wishing to give them something to eat, the Messenger (peace and blessings of Allah be upon him) went to Umm Salamah (RA) and asked for some food. But he found nothing in her room suitable for eating.30

Al-Muttalib ibn ‘Abdullah said: “The widow Umm Salamah came as a bride to the home of the leader of the Muslims in the early part of the evening, and by the latter part of the night she had begun grinding barley.”31

In the fifth year after the Hijrah, during the siege of the Jewish tribe of Banu Qurayzah in Madinah, the Messenger of Allah (peace and blessings of Allah be upon him) sent Abu Lubabah (RA) to negotiate with them. During the discussion, he indicated with his hand that they would be killed. But, considering this a disclosure of the Messenger’s secret, he became deeply remorseful. He then tied himself to a pillar in the mosque. He remained in that state for many days, after which his repentance was accepted. On that day, the Messenger (peace and blessings of Allah be upon him) was staying in Umm Salamah’s room.

In the morning, the Messenger (peace and blessings of Allah be upon him) awoke in Umm Salamah’s room and began smiling gently. Seeing this, Hazrat Umm Salamah (RA) said: “May Allah always keep you smiling. What is the reason for your smiling at this time?” He replied: “Abu Lubabah’s repentance has been accepted.” Hazrat Umm Salamah asked permission to convey the good news to him. The Messenger (peace and blessings of Allah be upon him) said: “Yes, you may tell him if you wish.” Umm Salamah’s room was so close to the Prophet’s Mosque that a voice from the room could be heard in the mosque. Having received permission, she stood at the door of the chamber and called out loudly: “Abu Lubabah! Congratulations! Your repentance has been accepted.” As soon as this voice reached the people, the whole of Madinah seemed to burst with joy and excitement.32

This occurred before the command concerning hijab was revealed.

That year, the verses concerning hijab (seclusion) were revealed. Until these verses were revealed, the wives of the Messenger of Allah (peace and blessings of Allah be upon him) would appear before some more distant relatives. Now they were commanded to observe seclusion from everyone except certain close relatives and loved ones. Hazrat Ibn Umm Maktum was a highly respected blind Companion of the Quraysh. He was also the muezzin of the Messenger of Allah (peace and blessings of Allah be upon him). Since he was blind, he used to enter the inner quarters of the Messenger’s household. One day, after the revelation of the verses on hijab, he entered as he had previously done. The Messenger (peace and blessings of Allah be upon him) said to Hazrat Umm Salamah (RA) and Hazrat Maymunah (RA): “Observe seclusion from him.” They said: “But he is a blind man.” The Messenger (peace and blessings of Allah be upon him) said: “You are not blind; you can see him.”33

He did not participate in the Battle of the Trench. However, he was so close to the Messenger of Allah (peace and blessings of Allah be upon him) that he could hear every word clearly. He said: “I remember very well the time when dust had settled on the blessed chest of the Messenger of Allah (peace and blessings of Allah be upon him). He was placing bricks on the people’s heads and reciting poetry. Suddenly, when he saw ‘Ammar ibn Yasir, he said: ‘O son of Sumayyah, a rebellious group will kill you.’”34

During the Treaty of Hudaybiyyah, Hazrat Umm Salamah (RA) gave the Messenger of Allah (peace and blessings of Allah be upon him) sound advice. It is reported in Sahih al-Bukhari that after the treaty was concluded, the Messenger (peace and blessings of Allah be upon him) told the people to sacrifice their animals at Hudaybiyyah. Since the terms of the treaty appeared to be against the interests of the Muslims, the Muslims in general were upset and dispirited. Even after the Messenger (peace and blessings of Allah be upon him) gave the instruction three times, no one showed any eagerness to carry it out. The Messenger (peace and blessings of Allah be upon him) returned to his tent and related the matter to Umm Salamah (RA). She said: “Do not say anything to anyone. Go outside, sacrifice your animal, and shave your head to end your ihram.” The Messenger (peace and blessings of Allah be upon him) acted according to her advice. When the people saw that the Messenger himself was acting according to his instruction, they all sacrificed their animals and ended their ihram. Then a genuine competition began among them to perform the sacrifice and end their ihram.35

Hazrat Umm Salamah’s (RA) advice was highly timely and practical. It resolved a difficult problem in an instant.

During the incident of ila and takhyir in the ninth year after the Hijrah, Hazrat Abu Bakr (RA) and Hazrat ‘Umar (RA) each advised his daughter. Hazrat ‘Umar came to Umm Salamah and spoke with her. Hazrat Umm Salamah (RA) said to him in a somewhat stern voice:

The Arabic is as follows

—Ibn al-Khattab! It is astonishing that you interfere in every matter. You have even begun interfering in the private affairs of the Messenger (peace and blessings of Allah be upon him) and his wives.36

We discussed this matter in detail in The Life of Hazrat ‘A’ishah (RA). Hazrat Umm Salamah’s (RA) reply was very forceful. Therefore, Hazrat ‘Umar (RA) silently rose and left. Meanwhile, during the night, a rumor spread that the Messenger of Allah (peace and blessings of Allah be upon him) had divorced his wives. In the morning, Hazrat ‘Umar (RA) went to the Messenger of Allah (peace and blessings of Allah be upon him) and told him everything. On hearing about Umm Salamah’s forceful reply, he smiled gently.37

During the conquest of Makkah, Hazrat Umm Salamah (RA) accompanied the Messenger of Allah (peace and blessings of Allah be upon him) on the journey. When the caravan reached Marr al-Zahran, or according to another view, Naqil ‘Uqab, a place near Makkah, Abu Sufyan ibn al-Harith ibn ‘Abd al-Muttalib of Makkah and ‘Abdullah ibn Abi Umayyah ibn al-Mughīrah came to the Muslim camp under cover of night and wished to meet the Messenger of Allah (peace and blessings of Allah be upon him). At that time, Umm Salamah (RA) advised the Messenger of Allah (peace and blessings of Allah be upon him) as follows:

The Arabic is as follows

—O Messenger of Allah! One is your paternal uncle’s son, and the other is your paternal aunt’s son and your brother-in-law.” It should be noted that Abu Sufyan was the son of al-Harith, the Messenger of Allah’s elder paternal uncle, while ‘Abdullah was the son of ‘Atikah, the Messenger of Allah’s paternal aunt, and Umm Salamah’s brother.38

Hazrat Umm Salamah (RA) was with the Messenger of Allah (peace and blessings of Allah be upon him) during the expedition to Ta’if.39 In the tenth year after the Hijrah, Hazrat Umm Salamah (RA) was ill during the Farewell Hajj. Yet she did not like showing any laxity in performing a religious obligation, so despite having a valid excuse, she accompanied the Messenger of Allah (peace and blessings of Allah be upon him) on the journey. Regarding tawaf, the Messenger (peace and blessings of Allah be upon him) told her: “Umm Salamah, when the time for the Fajr prayer approaches, ride on a camel and perform tawaf.” She did so.40 In the eleventh year after the Hijrah, during the final days of the life of the Messenger of Allah (peace and blessings of Allah be upon him), when he fell ill and remained in Hazrat ‘A’ishah’s (RA) room, Hazrat Umm Salamah (RA) would often come to visit him. One day, the Messenger of Allah’s (peace and blessings of Allah be upon him) condition was extremely serious. She could not control herself and suddenly cried out. The Messenger (peace and blessings of Allah be upon him) forbade this and said: “This is not the way of Muslims.”

One day during this period, the Messenger of Allah’s (peace and blessings of Allah be upon him) illness worsened. His wives wished to give him milk to drink, but he refused because he did not wish to drink. When he became somewhat unconscious, however, Umm Salamah and Umm Habibah (RA) forcibly opened his mouth and made him drink a little.

On one occasion during this period, Umm Salamah (RA) and Umm Habibah (RA) discussed with the Messenger of Allah (peace and blessings of Allah be upon him) the practice of the Christians of Abyssinia placing images of people in their houses of worship. The Messenger (peace and blessings of Allah be upon him) said: “When a righteous person among them died, they would turn his grave into a place of worship and place images of him there. On the Day of Resurrection, such people will be the most despicable of Allah’s creation.”

The Messenger of Allah (peace and blessings of Allah be upon him) had foretold to Hazrat Umm Salamah (RA) the martyrdom of Hazrat Husayn (RA). At the very time when Hazrat Husayn (RA) was fighting bravely and courageously against Yazid’s army, Hazrat Umm Salamah (RA) dreamed that the Messenger of Allah (peace and blessings of Allah be upon him) had come. He was extremely distressed, and his blessed head and beard were covered with dust. Umm Salamah (RA) asked: “O Messenger of Allah, why are you in this condition?” He replied: “I have just returned from witnessing Husayn’s martyrdom.” She awoke, and tears began to flow from her eyes. In that state, she exclaimed: “The Iraqis have killed Husayn. May Allah destroy them! They have dishonored Husayn; may Allah’s curse be upon them.”41

Children

All of Hazrat Umm Salamah’s (RA) children were from her first husband. She had no children in the household of the Messenger of Allah (peace and blessings of Allah be upon him). Al-Isabah, Usd al-Ghabah, and Tabaqat mention two sons, Salamah and ‘Umar, and a daughter named Zaynab. Sahih al-Bukhari mentions a daughter named Durrah. Accordingly, Hazrat Umm Salamah (RA) had four children. A brief account of them follows:

Salamah: He was born in Abyssinia.42 He was still an infant in Umm Salamah’s arms when she migrated to Madinah. The Messenger of Allah (peace and blessings of Allah be upon him) married Umamah, the daughter of Hazrat Hamzah (RA), to Salamah.43

‘Umar: He was nine years old when the Messenger of Allah (peace and blessings of Allah be upon him) passed away. His kunyah was Abu Hafs. He narrated some hadiths from the Messenger of Allah (peace and blessings of Allah be upon him). He died in Madinah during the reign of ‘Abd al-Malik ibn Marwan. It was under this ‘Umar’s guardianship that his mother Umm Salamah’s marriage to the Messenger of Allah (peace and blessings of Allah be upon him) was completed. During the caliphate of Hazrat ‘Ali (RA), he was appointed governor of Fars and Bahrain. His mother sent him with ‘Ali (RA) during the Battle of the Camel. She said to ‘Ali (RA): “I have sent with you the child dearer to me than my own life. He will remain with you, and then whatever Allah wills will happen. If it were not contrary to the Messenger of Allah’s (peace and blessings of Allah be upon him) command, I too would have gone out with you, just as ‘A’ishah (RA), Talhah, and al-Zubayr have gone out.”44

Durrah: She is mentioned in Sahih al-Bukhari. One day, Hazrat Umm Habibah (RA) said to the Messenger of Allah (peace and blessings of Allah be upon him): “I have heard that you wish to marry Durrah.” The Messenger (peace and blessings of Allah be upon him) said: “How could that be? Even if I had not raised her, she would in no way have been lawful for me, because she is the daughter of my foster brother.”45

Zaynab: Her original name was Barrah, but the Messenger of Allah (peace and blessings of Allah be upon him) named her Zaynab. All these children accepted Islam and attained the status of female Companions.46

Character

The entire life of Hazrat Umm Salamah (RA) was a practical example of renunciation and piety. She paid very little attention to worldly pleasures and adornments. Once, she wore a necklace around her neck. It contained a small amount of gold. When the Messenger (peace and blessings of Allah be upon him) expressed displeasure, she removed it.47

She fasted three days every month: Monday, Thursday, and Friday.48 Her children from her first husband lived with her. She raised them with great care. Once she asked the Messenger of Allah (peace and blessings of Allah be upon him), “Will I receive any reward for this?” He replied: “Yes, you will.”49 She was extremely careful regarding the commands and prohibitions of the Shariah. Once, some people neglected the recommended time for prayer. Umm Salamah warned them and said: “The Messenger (peace and blessings of Allah be upon him) used to perform the Zuhr prayer early, yet you perform the ‘Asr prayer early?”50

One day, a niece of Hazrat Umm Salamah (RA) performed two rak‘ahs of prayer in her presence. Because there was dust at the place of prostration, she lifted her head from prostration and brushed the soil from her forehead. Umm Salamah forbade her and said that this was contrary to the practice of the Messenger of Allah (peace and blessings of Allah be upon him). Once, a servant of the Messenger of Allah (peace and blessings of Allah be upon him) had done the same. He said to him:

The Arabic is as follows

May your face be covered with dust for Allah’s sake.

She was herself generous and encouraged others to be generous as well. Once, several needy people came to her house and asked for help. Umm al-Husayn was sitting with her and scolded them. But Umm Salamah stopped her and said, “We have not been commanded to behave this way.” Then she instructed the servant girl: “Give them something and send them away. If there is nothing else, put a date in their hands.”

Once, Hazrat ‘Abd al-Rahman ibn ‘Awf (RA) said to her: “Mother, so much wealth has accumulated with me that I fear it will be my ruin.” She replied: “My son, spend it.” The Messenger of Allah (peace and blessings of Allah be upon him) said that there are many Companions who will never see me again after my death.51

She was very mindful of the comfort and well-being of others. As far as possible, she did not withhold anything from good causes. As a memento of her love for the Messenger of Allah (peace and blessings of Allah be upon him), she preserved one of the hairs from his body. Sahih al-Bukhari mentions that she had a silver vessel in which she preserved the blessed hair. Whenever any of the Companions suffered grief or distress, they would bring a cup of water and place it before her, and she would dip the blessed hair into that water. Through the blessing of that water, all their grief and suffering would disappear. ‘Abdullah ibn Mawhab said: “I was Umm Salamah’s (RA) slave. She brought out one of the hairs of the Messenger of Allah (peace and blessings of Allah be upon him), kept in henna and katam.”52

On the nights when the Messenger of Allah (peace and blessings of Allah be upon him) stayed in Hazrat Umm Salamah’s (RA) room, she would spread a bed in front of the prayer mat. The Messenger of Allah (peace and blessings of Allah be upon him) would pray while she lay on that bed.53

She was so attentive to the comfort and well-being of the Messenger of Allah (peace and blessings of Allah be upon him) that she freed her slave Safinah on the condition that he would serve the Messenger of Allah (peace and blessings of Allah be upon him) for as long as he remained alive.54

Once, Hazrat Umm Salamah (RA) said: “O Messenger of Allah (peace and blessings of Allah be upon him), why are we women not mentioned in the Qur’an?” After this question, the Messenger (peace and blessings of Allah be upon him) climbed onto the pulpit in the mosque and recited verse 35 of Surah al-Ahzab:

The Arabic is as follows

“Indeed, Muslim men and Muslim women, believing men and believing women, obedient men and obedient women, truthful men and truthful women, patient men and patient women, humble men and humble women, charitable men and charitable women, fasting men and fasting women, men who guard their private parts and women who guard theirs, and men who remember Allah abundantly and women who remember Him—for them Allah has prepared forgiveness and a great reward.” It was because of her deep bond and love for the Messenger of Allah (peace and blessings of Allah be upon him) that Umm Salama (may Allah be pleased with her) dared to ask such a question.

The greatness and status of Umm Salama (may Allah be pleased with her).

Among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), Umm Salama (may Allah be pleased with her) ranked immediately after A’ishah (may Allah be pleased with her) in greatness and status. Ibn Hajar says:

The Arabic follows

“Umm Salama possessed incomparable beauty, complete wisdom, and sound judgment.”

She narrated hadith from Abu Salama, Fatimah al-Zahra, and the Messenger of Allah (peace and blessings of Allah be upon him). Among the notable people who narrated hadith through Umm Salama were Umar, Zaynab (her son and daughter), her brother Amir, her brother’s son Mus’ab ibn Abdullah, Abdullah ibn Rafi’, Nafi’ ibn Safin, Abu Kathir, Khadra, Safiyyah bint Shaybah, Hindah ibn al-Musayyib, Humayd, Urwah, Abu Bakr ibn Abd al-Rahman, Sulayman ibn Yasar, and other Companions and Successors. In the books of hadith, 378 hadiths are found from her. Thirteen of them are agreed upon. Imam al-Bukhari narrated three independently, and Imam Muslim narrated thirteen independently. Accordingly, she belonged to the third rank of the Companion hadith scholars. Among female hadith narrators, no one ranked above her except A’ishah (may Allah be pleased with her).

Umm Salama (may Allah be pleased with her) had an intense eagerness to hear hadith. One day she was having her hair braided. At that time, the Messenger of Allah (peace and blessings of Allah be upon him) climbed onto the mosque’s pulpit to deliver a sermon. He had only said, “O people!” when Umm Salama immediately told the woman arranging her hair, “Tie my hair.” She replied, “Why such haste? He has only just said, ‘O people!’” Umm Salama said, “That is good enough. Are we not among the people?” She then tied her hair herself, hurried away, and listened to the Messenger of Allah (peace and blessings of Allah be upon him) deliver the entire sermon while standing.⁵⁷

This incident proves her intense desire to acquire knowledge.

The hadiths of Umm Salama (may Allah be pleased with her) have been compiled in Imam Ahmad’s Musnad, volume 6, pages 289–324. Regarding Umm Salama’s (may Allah be pleased with her) status and rank, Mahmud ibn Labid says:

The Arabic follows

“The wives of the Messenger of Allah (peace and blessings of Allah be upon him) had memorized many hadiths. However, A’ishah and Umm Salama (may Allah be pleased with them) had no rivals.”⁵⁸

Allamah Ibn al-Qayyim says: “If her fatwas were collected, they could form a small booklet.”⁵⁹

Imam al-Haramayn says: “I have not seen any woman more capable of reaching sound judgments than Umm Salama (may Allah be pleased with her).”

Marwan ibn al-Hakam would ask Umm Salama (may Allah be pleased with her) about religious questions and would say publicly:⁶⁰

The Arabic follows

“How can we ask others when the wives of the Messenger of Allah (peace and blessings of Allah be upon him) are among us?”

Abu Hurayrah (may Allah be pleased with him) and Ibn Abbas (may Allah be pleased with him)—who were called the cities of knowledge—would also frequent Umm Salama’s door to seek knowledge. A large group of the Successors acquired knowledge from her.⁶¹

Umm Salama (may Allah be pleased with her) could recite the Qur’an beautifully. She recited it according to the method and style of the Messenger of Allah (peace and blessings of Allah be upon him). Once, someone asked her how the Messenger (peace and blessings of Allah be upon him) recited. She replied, “He recited each verse separately.” Then she herself recited some verses for him to hear.⁶²

She possessed remarkable discernment. Before the death of the Messenger of Allah (peace and blessings of Allah be upon him), he secretly told his daughter Fatimah something. Even A’ishah (may Allah be pleased with her), a wife endowed with every virtue, immediately asked Fatimah to tell her what it was. But Fatimah (may Allah be pleased with her) refused, and A’ishah (may Allah be pleased with her) felt embarrassed. Umm Salama (may Allah be pleased with her), however, did not become anxious to learn the secret. She waited patiently and asked after the death of the Messenger of Allah (peace and blessings of Allah be upon him).

Verse 33 of Surah al-Ahzab, known as the Verse of Purification, was revealed in Umm Salama’s (may Allah be pleased with her) room. The Messenger (peace and blessings of Allah be upon him) was staying in her room. The verse is:

The Arabic follows

“O members of the Prophet’s household! Allah only wishes to remove impurity from you and purify you completely.”

After this verse was revealed, the Messenger (peace and blessings of Allah be upon him) called Fatimah, Ali, Hasan, and Husayn (may Allah be pleased with them) and said, “These are my Ahl al-Bayt, or members of my family.” Umm Salama (may Allah be pleased with her) asked, “O Messenger of Allah! Am I included among the Ahl al-Bayt?” He replied: “Yes, God willing.”⁶³ It is also narrated in Jami’ al-Tirmidhi that the Messenger (peace and blessings of Allah be upon him) called the people mentioned above, spread a blanket over their heads, and said, “O Allah! These are my Ahl al-Bayt. Purify them.” Hearing this supplication, Umm Salama (may Allah be pleased with her) asked, “O Messenger of Allah (peace and blessings of Allah be upon him), am I also among them?” He replied, “You are in your place, and you are good.”⁶⁴

One day Umm Salama (may Allah be pleased with her) was sitting beside the Messenger of Allah (peace and blessings of Allah be upon him). At that moment, Gabriel (peace be upon him) came and began speaking. After he left, the Messenger (peace and blessings of Allah be upon him) asked, “Do you know him?” Umm Salama replied, “Dihyah al-Kalbi.” But when Umm Salama (may Allah be pleased with her) later told others about the incident, she learned that the man was not Dihyah but Gabriel (peace be upon him). The hadith scholars believe that this occurred before the command regarding hijab was revealed.⁶⁵

How proficient she was in understanding Islamic Shariah is made clear by many incidents from her life and by her statements. A few incidents are mentioned here. Abu Hurayrah (may Allah be pleased with him) used to say that if someone became ritually impure during Ramadan, he had to bathe quickly before dawn; otherwise, his fast would be invalid.

A man asked A’ishah and Umm Salama (may Allah be pleased with them) whether Abu Hurayrah’s statement was correct. Both of them contradicted him and said that they had seen the Messenger (peace and blessings of Allah be upon him) fasting while in a state of ritual impurity. When Abu Hurayrah learned this, he deeply regretted it. He said, “What can I do? Fadl ibn Abbas had told me this.” But it is clear that Umm Salama and A’ishah (may Allah be pleased with them) had greater knowledge of this matter.⁶⁶

Once, some Companions asked Umm Salama (may Allah be pleased with her) to tell them about the private life of the Messenger of Allah (peace and blessings of Allah be upon him), saying that his public and private lives were alike. After saying this, Umm Salama (may Allah be pleased with her) felt that she might have disclosed one of the Messenger of Allah’s secrets and became remorseful. When the Messenger of Allah (peace and blessings of Allah be upon him) came home, she told him everything. The Messenger (peace and blessings of Allah be upon him) said, “You have done very well.”⁶⁷

Abdullah ibn al-Zubayr (may Allah be pleased with him) would perform two rak‘ahs of prayer after Asr.

One day Marwan asked, “Why do you perform this prayer?” He replied, “The Messenger (peace and blessings of Allah be upon him) used to perform it.” Since Abdullah ibn al-Zubayr (may Allah be pleased with him) had learned this hadith through A’ishah (may Allah be pleased with her), Marwan sent someone to A’ishah to verify it. The man went to A’ishah and conveyed Abdullah’s statement. She said, “May Allah forgive A’ishah! He misunderstood my words. Did I not tell him that the Messenger of Allah (peace and blessings of Allah be upon him) prohibited performing that prayer?”⁶⁸

Once she gave a man the solution to a religious question, but he was not satisfied. He left her and went to the other wives. They all gave the same answer. The man returned and told Umm Salama (may Allah be pleased with her) what they had said. She told him, “Yes, wait. I want to satisfy you. I have heard a hadith from the Messenger of Allah (peace and blessings of Allah be upon him) concerning this matter.”⁶⁹

That Umm Salama (may Allah be pleased with her) was an extremely modest woman is proven by many incidents narrated in hadith. Once, Umm Sulaym (may Allah be pleased with her) asked the Messenger of Allah (peace and blessings of Allah be upon him), “If a woman dreams that her husband has intercourse with her, is bathing obligatory for her?” Umm Salama (may Allah be pleased with her) was sitting nearby. She exclaimed, “O Umm Sulaym! May your hands be covered with dust! You have made the entire female race feel embarrassed before the Messenger of Allah (peace and blessings of Allah be upon him).” In reply, the Messenger (peace and blessings of Allah be upon him) said, “If she sees fluid, bathing is obligatory for her.” Umm Salama (may Allah be pleased with her) then asked, “O Messenger of Allah! Is there fluid in women?”⁷⁰

After the Rightly Guided Caliphate, the rulers of the Umayyad dynasty and their extremist supporters made various indecent remarks against the Prophet’s family, especially concerning Ali (may Allah be pleased with him). Many insulted him. The Mother of the Believers, Umm Salama (may Allah be pleased with her), was alive at that time. She detested them and often protested. Abu Abdullah al-Jadali (may Allah be pleased with him) said, “One day I went to visit Umm Salama. She asked me, ‘Is the Messenger of Allah (peace and blessings of Allah be upon him) insulted among you?’ I replied, ‘God forbid!’ She then said, ‘I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Whoever insults Ali has insulted me.’”

Another narration states that Umm Salama (may Allah be pleased with her) said, “Are Ali and those who love him not insulted, even though the Messenger of Allah (peace and blessings of Allah be upon him) loved him?”

This narration shows how deep her love and concern were for the members of the Prophet’s family.⁷¹

Umm Salama (may Allah be pleased with her) narrated many of the supplications and litanies of the Messenger of Allah (peace and blessings of Allah be upon him) for day and night. For example, she said that after the dawn prayer the Messenger (peace and blessings of Allah be upon him) would make this supplication:⁷²

The Arabic follows

“O Allah! I ask You for pure provision, beneficial knowledge, and accepted deeds.”

She also narrated that when the Messenger (peace and blessings of Allah be upon him) left his house, he would say:⁷³

The Arabic follows

“In the name of Allah, I place my trust in Allah. O Allah, we seek refuge in You from slipping, going astray, wronging others, being wronged, acting arrogantly toward anyone, or anyone acting arrogantly toward us.”

She also said that the Messenger (peace and blessings of Allah be upon him) would often say:⁷⁴

The Arabic follows

“O Turner of hearts! Make my heart steadfast upon Your religion.”

It is also narrated from her that the Messenger (peace and blessings of Allah be upon him) would say:⁷⁵

The Arabic follows

“O Lord! Forgive me, have mercy on me, and guide me to the straight path.”

Death

There is disagreement regarding the date of her death. Al-Waqidi believed that she died in Shawwal of 59 AH, and that Abu Hurayrah (may Allah be pleased with him) led her funeral prayer. Ibn Hibban says that she died toward the end of 61 AH, after the martyrdom of Husayn ibn Ali (may Allah be pleased with him). According to Abu Khaythamah, she died toward the end of 60 AH, during the caliphate of Yazid ibn Mu’awiyah. However, the view that she died in 63 AH is the most widely accepted. It was in that year that the Battle of Harrah took place; that is, Yazid’s forces besieged the forces of Abdullah ibn al-Zubayr (may Allah be pleased with him) in Makkah and attacked Makkah.⁷⁶

Umm Salama (may Allah be pleased with her) was 84 years old at the time of her death. Abu Hurayrah (may Allah be pleased with him) led her funeral prayer.⁷⁷ According to the usual practice, the governor of Madinah at that time would lead the funeral prayer. Walid ibn Utbah was then the governor of Madinah. This Walid was the grandson of Abu Sufyan (may Allah be pleased with him). Before her death, Umm Salama (may Allah be pleased with her) instructed that Walid should leave Madinah and go toward the wilderness, and that Abu Hurayrah (may Allah be pleased with him) should be sent to lead the funeral prayer. However, Imam al-Dhahabi has cited a narration stating that Abu Hurayrah’s leading the prayer is not proven, because he died before Umm Salama (may Allah be pleased with her). Umm Salama (may Allah be pleased with her) was buried in Madinah’s al-Baqi Cemetery.⁷⁸

Zaynab bint Jahsh (may Allah be pleased with her)

The Mother of the Believers, Zaynab, was also known as Umm Hakam. Her father was Jahsh ibn Riyab al-Asadi of the Banu Asad ibn Khuzaymah tribe, and her mother was Umaymah bint Abd al-Muttalib, the paternal aunt of the Messenger of Allah (peace and blessings of Allah be upon him). Thus, she was the Messenger of Allah’s first cousin. Zaynab’s two brothers, Ubaydullah ibn Jahsh and Abu Ahmad ibn Jahsh, married Umm Habibah and Fari’ah, respectively, the two daughters of Abu Sufyan (may Allah be pleased with him). Another brother, Abdullah ibn Jahsh (may Allah be pleased with him), was martyred at the Battle of Uhud. The unbelievers cut open his abdomen and mutilated his body. He was buried in the same grave as his maternal uncle, Hamzah (may Allah be pleased with him), on the field of Uhud. Hamnah bint Jahsh and Umm Habibah bint Jahsh were Zaynab’s two sisters. Both suffered from the female condition of istihadah. They would often ask the Messenger of Allah (peace and blessings of Allah be upon him) about various rulings related to it. For this reason, they are mentioned in the hadith.

Abdullah ibn Jahsh (may Allah be pleased with him) and all his other brothers and sisters accepted Islam in its earliest period. They became Muslims before the Messenger of Allah (peace and blessings of Allah be upon him) went to Dar al-Arqam. Then they all migrated to Abyssinia. There, their brother Ubaydullah became a Christian, while his wife, Umm Habibah (may Allah be pleased with her), remained firm in Islam. Later, through the Negus, the Messenger of Allah (peace and blessings of Allah be upon him) married her. Afterward, they all returned to Makkah. Some time later, Abdullah ibn Jahsh and Abu Ahmad ibn Jahsh migrated to Madinah with their families and sisters.

Zaynab (may Allah be pleased with her) accepted Islam in its earliest period. Ibn al-Athir says:

The Arabic follows

“She was among the earliest Muslims.”

Marriage

The Messenger of Allah (peace and blessings of Allah be upon him) married her to Zayd ibn Harithah, his freed slave and adopted son. History contains countless examples of how Islam implemented the teaching of equality and parity and brought people of all ranks into a single row. However, the marriage of Zaynab (may Allah be pleased with her) was the foundation of the practical teaching of equality and parity. For this reason, it has taken precedence and importance over all such examples.

As custodians of the Sacred Ka‘bah, the Quraysh—especially the Banu Hashim—held such a lofty position of honor and respect throughout Arabia that no king of Yemen at that time would have dared claim equality with them.

But Islam declared piety and fear of Allah to be the standard of honor and status, and declared every form of pride, aristocracy, and noble lineage to be a symbol of the Age of Ignorance. On this basis, although Zayd appeared to be a slave, Islam gained boundless strength through him, and he was regarded as superior to thousands of free people. Besides teaching the practical meaning of Islamic equality, this marriage had another purpose. Ibn al-Athir describes it as follows:

The Arabic follows

“The Messenger of Allah (peace and blessings of Allah be upon him) married her to Zayd so that Zayd could teach and train her in the Book of Allah and the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him).”

The Quraysh took pride in their lineage. Their pride in ancestry had no limit. Yet the Messenger (peace and blessings of Allah be upon him) married Zaynab bint Jahsh to Zayd ibn Harithah. Zayd was a beloved person of the Messenger of Allah (peace and blessings of Allah be upon him). Zayd accepted Islam at the same time as Khadijah (may Allah be pleased with her) and Abu Bakr (may Allah be pleased with him).

On most expeditions, the Messenger (peace and blessings of Allah be upon him) appointed him over Quraysh leaders. Zayd became so close to the Messenger of Allah (peace and blessings of Allah be upon him) that he became known as Zayd ibn Muhammad. The Messenger of Allah (peace and blessings of Allah be upon him) showed him special favor. Despite possessing all these qualities and characteristics, he was a slave, whereas Zaynab possessed noble lineage. From the beginning, Zaynab did not approve of this marriage. She told the Messenger of Allah (peace and blessings of Allah be upon him) directly—

The Arabic follows

“I do not choose him for myself.” But in the end she agreed at the Messenger of Allah’s (peace and blessings of Allah be upon him) instruction, because this verse of Surah al-Ahzab was revealed:

The Arabic follows

That is, when Allah and His Messenger decide a matter, no believing man or woman has any choice in it.

After the marriage, the two lived together for a year, but no bond of love or affection developed. Their relationship grew increasingly bitter. Zayd (may Allah be pleased with him) came to the Messenger of Allah (peace and blessings of Allah be upon him), complained, and expressed his intention to divorce her.

The Arabic follows

“Zayd came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah! Zaynab wounds me with her harsh words. I want to divorce her.’”

The Messenger of Allah (peace and blessings of Allah be upon him) tried to restrain Zayd from divorcing her. The Qur’an describes this effort as follows.

The Arabic follows

“When you said to the one whom Allah and you had favored, ‘Keep your wife and fear Allah.’”

Despite the Messenger of Allah’s (peace and blessings of Allah be upon him) every effort, the marriage of Zaynab and Zayd (may Allah be pleased with them) did not endure. Zayd (may Allah be pleased with him) ultimately divorced her.

I have already mentioned that Zayd’s (may Allah be pleased with him) marriage to Zaynab (may Allah be pleased with her) took place at the wish of the Messenger of Allah (peace and blessings of Allah be upon him). Zaynab had not approved of the marriage at all. Zaynab was the Messenger of Allah’s cousin. He had raised her until she reached maturity. Therefore, when they separated, the Messenger (peace and blessings of Allah be upon him) began wishing to marry her himself in order to make her happy. However, since the influence of the customs and culture of the Age of Ignorance still remained to some extent in the minds of Muslims, he suppressed his personal desire. Zayd was his adopted son, and the society of the Age of Ignorance made no distinction between a biological son and an adopted son. Zaynab was the divorced wife of the Messenger of Allah’s (peace and blessings of Allah be upon him) adopted son, Zayd. The Messenger of Allah (peace and blessings of Allah be upon him) feared that the hypocrites and unbelievers might create an uproar if he married her. But since the custom of not marrying the divorced wife of an adopted son was merely an ignorant custom, and Allah and His Messenger (peace and blessings of Allah be upon him) wished to eradicate it, Allah revealed the Messenger of Allah’s suppressed desire at that time as follows:

The Arabic follows

“You concealed within yourself what Allah was going to reveal, and you feared the people, whereas Allah was more deserving that you fear Him.”

Imam al-Tirmidhi says: If the Messenger of Allah (peace and blessings of Allah be upon him) had concealed anything from revelation, he would have concealed this verse, because in this verse Allah disclosed one of the Messenger of Allah’s hidden wishes.

Sahih Muslim records from Anas (may Allah be pleased with him): When Zaynab’s (‘iddah) period ended, the Messenger of Allah (peace and blessings of Allah be upon him) sent Zayd to her with the message, “Go and convey my proposal of marriage to her.” Zayd went and found Zaynab kneading dough. Zayd said, “As soon as I saw her, a profound sense of awe regarding her arose in my heart. I could not bring myself to raise my eyes toward her, because the Messenger of Allah (peace and blessings of Allah be upon him) had sent her a marriage proposal. I stepped back a little.” Another narration states that Zayd stood with his back turned toward the door of Zaynab’s house and said, “Zaynab, I have brought a proposal from the Messenger of Allah (peace and blessings of Allah be upon him).” Zaynab replied, “I am working at present. I cannot say anything until I seek guidance from Allah.” Saying this, she began walking toward the mosque. Meanwhile, Allah Most High revealed the following verse to the Messenger of Allah (peace and blessings of Allah be upon him):

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“Then, when Zayd had fulfilled his need from her, We married her to you, so that there would be no difficulty for the believers concerning the wives of their adopted sons when they have fulfilled their need from them. Allah’s command must be carried out. Through this verse, Allah Most High made it clear to His Prophet that He Himself had arranged the marriage with Zaynab. Thus Zaynab became the wife of the Messenger of Allah (peace and blessings of Allah be upon him). Zaynab’s consent or refusal was not relevant in this matter. Ibn Ishaq says that Abu Ahmad ibn Jahsh (may Allah be pleased with him) arranged the marriage of Zaynab (may Allah be pleased with her) to the Messenger of Allah (peace and blessings of Allah be upon him). It may be that a social wedding took place later and that Abu Ahmad ibn Jahsh conducted it. However, Sahih Muslim clearly states that after the revelation of the above verse, the Messenger of Allah (peace and blessings of Allah be upon him) went to Zaynab without any prior permission. A narration in the Sahihayn states that Zaynab (may Allah be pleased with her) would boast before her co-wives, saying, ‘Your marriages were arranged by your guardians, whereas Allah Most High arranged my marriage.’ This marriage of the Messenger of Allah (peace and blessings of Allah be upon him) took place in Dhu al-Qa‘dah of the fifth year after the Hijrah.”

In verse 37 of Surah al-Ahzab, Allah says, “We married her—the divorced woman, Zaynab—to you.” These words and the expressions used make it clear that the Noble Prophet (peace and blessings of Allah be upon him) entered into this marriage not out of his own desire or inclination, but solely at the command of Allah Most High.

It is clearly understood from this verse that Allah Most High caused His Prophet to undertake this act in order to fulfill a particular need and achieve a particular benefit—something that could not have been achieved by any other means. In Arabia, a gravely mistaken custom concerning adopted relatives had become widespread and had continued unchecked for generations. Only one method could effectively and successfully eradicate it: the Messenger of Allah (peace and blessings of Allah be upon him) himself would step forward and uproot it completely. It is therefore clear that Allah Most High did not bring about this marriage in order to increase the number of wives in the household of the Noble Prophet (peace and blessings of Allah be upon him). Rather, He brought it about to accomplish an extremely important and necessary purpose.

The marriage of the Messenger of Allah (peace and blessings of Allah be upon him) to Zaynab (may Allah be pleased with her) had taken place. But the enemies of Islam created a great commotion, making the marketplace ring with the claim that Muhammad (peace and blessings of Allah be upon him) had married his daughter-in-law, even though the law of the Shariah he himself had brought made marriage to one’s daughter-in-law unlawful for a father. In response, Allah Most High revealed verse 40 of Surah al-Ahzab:

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“O people, Muhammad is not the father of any of your men; rather, he is the Messenger of Allah and the Seal of the Prophets. And Allah has knowledge of all things.”

“Muhammad is not the father of any of your men.” That is, the man whose abandoned wife Muhammad (peace and blessings of Allah be upon him) married was not the Messenger’s son at all. Therefore, marrying his abandoned wife was never unlawful for the Messenger (peace and blessings of Allah be upon him). You yourselves know that the Noble Prophet (peace and blessings of Allah be upon him) had no living son whatsoever.

The second question raised by the opponents was this: even if an adopted son is not a biological son, marrying his divorced wife might, at most, be permissible. But there was no necessity that he had to marry her. In reply, it was said: “Above all, he is the Messenger of Allah.” That is, because he was the Messenger, it was the duty of Muhammad (peace and blessings of Allah be upon him) to eradicate all misconceptions regarding a lawful and permissible act that, because of your erroneous custom, had come to be regarded as unlawful for no reason. Moreover, he was the final Prophet. After him, not only would no messenger come, but not even a prophet. Therefore, if any law or social reform remained ineffective and unimplemented during his lifetime, there could be no question of its being completed by a later prophet. Thus abolishing this ignorant evil custom became an indispensable duty specifically for him. Then, to emphasize the matter further, it was said: “Allah has knowledge of all things.” That is, Allah knows very well that it was essential for this evil custom to be abolished immediately by the final Prophet. Otherwise, after him there would be no person in the world through whom such a firmly established evil custom could be removed.

The Wedding Feast

After bringing Zaynab (may Allah be pleased with her) into his home as his wife, the Messenger of Allah (peace and blessings of Allah be upon him) arranged a wedding feast. This does not mean that he arranged a royal banquet. However, Zaynab’s wedding feast was somewhat more elaborate by comparison. The event took place at midday, according to one view, and at night according to another. Anas (may Allah be pleased with him) said, “The Messenger (peace and blessings of Allah be upon him) fed us all bread and meat.” For our Noble Messenger (peace and blessings of Allah be upon him), this truly was a royal arrangement. Families who had to survive for days on nothing but milk would naturally regard providing meat and bread for three hundred people as an elaborate feast. For this reason, Zaynab (may Allah be pleased with her) would later boast before her co-wives, saying, “It was only at my wedding that the Noble Messenger of Allah (peace and blessings of Allah be upon him) held a feast with meat and bread.” Ibn Sa‘d described the distinctive features of this feast as follows:

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“The Messenger of Allah (peace and blessings of Allah be upon him) did not hold a wedding feast for any of his other wives in the way he held Zaynab’s feast. He held Zaynab’s feast with goat meat.” Anas (may Allah be pleased with him) said that he had never arranged such good and abundant food at the wedding feast of any other wife.

The respected mother of Anas (may Allah be pleased with him), Umm Sulaym (may Allah be pleased with her), who was an aunt of the Messenger of Allah (peace and blessings of Allah be upon him), sent some food to the Prophet’s house for Zaynab’s wedding feast. When the food had been prepared, the Noble Messenger of Allah (peace and blessings of Allah be upon him) sent his servant Anas (may Allah be pleased with him) to invite people. Three hundred guests gathered. The Messenger (peace and blessings of Allah be upon him) arranged them in groups of ten for the meal. People came in groups, ate, and departed. The invited guests ate their fill.

Abu Hatim narrated: On the occasion of the first night with one of his wives, Umm Sulaym prepared a type of food called hais—made from dates, aqit, and fat—and poured it into a brass or wooden vessel. Then she called her son Anas and said, “Take this to the Messenger of Allah (peace and blessings of Allah be upon him) and tell him that it is a small gift from us.” Anas said, “At that time people were suffering severe food shortages. I took the vessel and said, ‘O Messenger of Allah, Umm Sulaym has sent this to you. She conveys her greetings and says that this is a small gift from us.’” The Messenger (peace and blessings of Allah be upon him) looked at the vessel and said, “Put it in a corner of the house, and call so-and-so and so-and-so.” He named many people. He also said, “Bring along any Muslims you meet on the way.” Anas said, “I invited those whose names he had mentioned. When I returned, I found the Messenger of Allah’s (peace and blessings of Allah be upon him) entire house, the Suffah, and the chambers filled with people.” The narrator asked Anas, “How many people were there?” He replied, “About three hundred.” Anas said, “The Messenger (peace and blessings of Allah be upon him) told me to bring the vessel of food. I brought it to him. He placed his hand over it and supplicated. Then he said, ‘Sit in groups of ten, say Bismillah, and each person eat from the side nearest him.’ Following the Messenger of Allah’s (peace and blessings of Allah be upon him) instruction, everyone ate his fill. Then he said to me, ‘Lift the vessel.’ Anas said, ‘I went forward and lifted it. I looked inside, but I cannot say whether there was more food when I placed it down or when I lifted it.’ This was the event of Zaynab’s (may Allah be pleased with her) wedding feast.

Allah Most High wished to make the Muslims a civilized nation. Therefore, in order to abolish some of the barbaric and uncivilized customs practiced by the people of the Age of Ignorance, the following verse of the Holy Qur’an was revealed in connection with an incident at Zaynab’s wedding feast.

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“O believers, do not enter the Prophet’s houses without permission, nor sit waiting for the meal before coming. But if you are invited to a meal, then enter. Once you have eaten, disperse immediately. Do not linger in conversation. Such behavior causes the Prophet discomfort, but he is too shy to tell you. And Allah is not shy of speaking the truth.”

The verse cited above censured several bad habits of the Arabs.

1. In ancient times, the Arabs would enter one another’s homes without hesitation. If they needed to meet someone, no one considered it necessary to stand at the door, call out, and seek permission before entering. Rather, they would enter the house and ask the women and children whether the head of the household was present. This ignorant custom led to many kinds of wrongdoing. At times it became the starting point for various undesirable incidents that caused moral corruption. For this reason, the rule was first announced that no close friend or distant relative could enter the home of the Noble Prophet (peace and blessings of Allah be upon him) without permission. Later, through Surah al-Nur, this rule was made generally applicable to the homes of all Muslims.

2. Another bad habit and evil custom prevailed among the Arabs. They would arrive at a friend’s or acquaintance’s house at mealtime, or come to such a person’s house and sit there until mealtime. Naturally, the host would become extremely embarrassed in such circumstances. Therefore, Allah Most High instructed people in this verse to abandon this bad habit. He commanded that one should go to someone’s house to eat only when the host has invited him to a meal. This command was not restricted to the home of the Noble Prophet (peace and blessings of Allah be upon him). Rather, this rule was to become a generally accepted custom in the homes of all Muslims. The house of the Messenger (peace and blessings of Allah be upon him) was mentioned merely as an example for this purpose.

3. Another bad habit was censured in this verse. Even today, there are people who go to someone’s home as invited guests and, after finishing their meal, remain seated pointlessly. They begin such a continuous chain of conversation that it seems never to end. They give no thought at all to the inconvenience this causes the owner and members of the household. Some even caused inconvenience to the Noble Messenger (peace and blessings of Allah be upon him). Because of his boundless courtesy and gentle nature, he would silently endure such behavior. Eventually, on the day of Zaynab’s wedding feast, an incident of this kind reached the limit of the Messenger of Allah’s (peace and blessings of Allah be upon him) distress. In reality, that incident was the reason for the revelation of the verse.

Anas (may Allah be pleased with him), the special servant of the Noble Messenger of Allah (peace and blessings of Allah be upon him), relates that this wedding feast was held at night. The ordinary guests ate and departed. But two or three men remained seated, absorbed in various conversations.

The Noble Messenger (peace and blessings of Allah be upon him) became distressed, rose at one point, and went around to the rooms of his wives in the inner part of the house. When he returned, he found that the men were still sitting there without moving. He went inside again and sat in ‘A’ishah’s (may Allah be pleased with her) room. After much of the night had passed, when he learned that the men had left, he went to Zaynab’s (may Allah be pleased with her) room. After this incident, it became necessary for Allah Most High Himself to warn people about this bad habit. According to Anas’s narration, the verse under discussion was revealed specifically concerning this incident.

After the incident mentioned above, the Noble Messenger of Allah (peace and blessings of Allah be upon him) hung a curtain at the door of his house and prohibited people from entering inside. This occurred in Dhu al-Qa‘dah of the fifth year after the Hijrah.

Zaynab’s (may Allah be pleased with her) marriage possessed several distinctive features found nowhere else. In brief, they are as follows:

1. The misconception that an adopted or foster son should be regarded as equal to a biological son was removed.
2. The mountain-like difference in status between a slave and a free person was removed, and a practical example of Islamic equality was established through this marriage. The slave Zayd was granted a status equal to that of Banu Hashim, the most distinguished and noble clan of Arabia.
3. The command concerning hijab was revealed in connection with this marriage; or, it may be said that this marriage formed the background to the revelation of the command concerning hijab.
4. Revelation was sent down concerning this marriage.
5. The wedding feast for this marriage was held with great splendor.

Because of all this, Zaynab (may Allah be pleased with her) would boast before her co-wives. One day she said directly to the Messenger of Allah (peace and blessings of Allah be upon him), “O Messenger of Allah, I am not like any of your other wives. Among them, there is no one whose marriage was not arranged by her father, brother, or another guardian from her family. I alone am the one whose marriage to you was arranged by Allah Most High from above the heavens. Your grandfather and mine were the same person, and Jibril (peace be upon him) was the messenger concerning me.”

Imam al-Dhahabi said: Arabic will be.

“Allah married Zaynab to His Prophet (peace and blessings of Allah be upon him) without any guardian or witness.”

Among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), Zaynab (may Allah be pleased with her) was one of those who could claim parity with ‘A’ishah (may Allah be pleased with her). ‘A’ishah herself commented on this as follows:

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“Among the wives of the Messenger of Allah (peace and blessings of Allah be upon him), she alone could claim to be my equal.”

Zaynab (may Allah be pleased with her) had justification for this claim. She was the paternal cousin of the Messenger of Allah (peace and blessings of Allah be upon him) and possessed beauty and grace. The Messenger of Allah (peace and blessings of Allah be upon him) also always wished to keep her pleased. Zaynab (may Allah be pleased with her) possessed qualities that are found in very few women. Regarding closeness to the Messenger of Allah (peace and blessings of Allah be upon him), an inner spirit of competition existed between ‘A’ishah (may Allah be pleased with her) and her. In accordance with the nature of women, this took the form of a kind of virtuous jealousy, which is called ghibtah in the terminology of the Shariah. I use the term “virtuous jealousy” because the ideas, opinions, and comments about each other recorded in the books of Hadith and Sirah do not reflect impure jealousy in any way. True jealousy blinds a person. One cannot see or tolerate anything good in a rival. But neither of them was like that. Through the blessing of the Noble Messenger’s (peace and blessings of Allah be upon him) pure companionship, they became so generous and magnanimous that each openly acknowledged the other’s good qualities and continued to proclaim them to people throughout her life. Only truly great people can do this. The incident of the Ifk may be mentioned as an example. Hamnah bint Jahsh, the sister of ‘A’ishah (may Allah be pleased with her), also became involved. She thought that if she could use this opportunity to bring ‘A’ishah, Zaynab’s co-wife and rival, under control, her sister Zaynab would become unrivaled. With good intentions for her sister, she became involved in this filthy conspiracy.

What concerns us is the role Zaynab (may Allah be pleased with her) played at that time. It was an excellent opportunity to bring a rival co-wife down and remove a thorn from one’s path. It is not known that any co-wife in the world has ever let such a perfect opportunity slip away. But Zaynab (may Allah be pleased with her) had risen to such a level of morality and spirituality that how could one imagine a person like her taking advantage of such a filthy conspiracy? Thus, during ‘A’ishah’s (may Allah be pleased with her) time of trial, the Messenger of Allah (peace and blessings of Allah be upon him) once asked Zaynab for her opinion of ‘A’ishah. Zaynab (may Allah be pleased with her) replied in completely clear words:

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“I know nothing about her except good.” Later, ten verses of the Qur’an were revealed declaring ‘A’ishah’s (may Allah be pleased with her) innocence. At the same time, Zaynab’s (may Allah be pleased with her) truthfulness and excellent morality were also proven and established. ‘A’ishah (may Allah be pleased with her) remembered Zaynab’s debt to her throughout her life. She spoke of it to people all her life. Whatever qualities she observed in Zaynab (may Allah be pleased with her), she openly conveyed to others. Ibn Hajar al-‘Asqalani (may Allah have mercy on him) wrote:

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“In relating the incident of the Ifk, ‘A’ishah (may Allah be pleased with her) praised Zaynab (may Allah be pleased with her) abundantly.”

When a woman as intelligent, learned, and noble as ‘A’ishah (may Allah be pleased with her) praised Zaynab (may Allah be pleased with her) so highly, no further explanation seems necessary to estimate her status and rank. For ‘A’ishah (may Allah be pleased with her), with her God-given keen intellect, had observed and studied Zaynab closely and profoundly. Zaynab’s true rank is evident in the statements of ‘A’ishah (may Allah be pleased with her) scattered throughout the books of Hadith. ‘A’ishah (may Allah be pleased with her) said:

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“I have never seen a woman more religious, more God-fearing, more truthful, more generous, more charitable, more righteous, or more eager to attain Allah’s pleasure than Zaynab (may Allah be pleased with her). She was somewhat sharp-tempered, but she would become ashamed of it very quickly.”

‘Allamah Ibn ‘Abd al-Barr narrated the following comment of ‘A’ishah (may Allah be pleased with her) about Zaynab (may Allah be pleased with her):

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“Regarding religion, I have never seen a woman better than Zaynab (may Allah be pleased with her).”

Ibn Sa‘d compiled the following comment of ‘A’ishah (may Allah be pleased with her):

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“May Allah be kind to Zaynab bint Jahsh! Indeed, she attained unparalleled honor and rank in this world. Allah Himself married her to His Prophet, and several verses of the Qur’an were revealed on her account.”

‘A’ishah (may Allah be pleased with her) also said, “The Messenger (peace and blessings of Allah be upon him) gave her the glad tidings that she would be the first of his wives to meet him in the Hereafter and become his wife in Paradise.”

Umm Salamah (may Allah be pleased with her) said about her:

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That is, she was greatly devoted to righteous deeds, observed many fasts, and offered abundant prayers.

Various incidents prove that Zaynab (may Allah be pleased with her) held a special position with the Messenger of Allah (peace and blessings of Allah be upon him). On one occasion, the ‘Azwaj al-Mutahharat (the Pure Wives) sent Fatimah (may Allah be pleased with her) as their emissary to persuade the Messenger of Allah (peace and blessings of Allah be upon him) regarding a matter. But she returned after failing in her mission. Then they unanimously chose Zaynab (may Allah be pleased with her) for this task, because in their view she alone was suited to it. She undertook the responsibility with great courage. She went to the Messenger of Allah (peace and blessings of Allah be upon him) and tried forcefully to prove that ‘A’ishah (may Allah be pleased with her) was not worthy of this distinction. ‘A’ishah (may Allah be pleased with her) sat beside him silently listening to her speech, while casting sidelong glances at the blessed face of the Messenger of Allah (peace and blessings of Allah be upon him). When Zaynab (may Allah be pleased with her) finished speaking, ‘A’ishah (may Allah be pleased with her) sought the Messenger’s permission to stand and delivered such a powerful speech that Zaynab (may Allah be pleased with her) was left speechless. The Messenger (peace and blessings of Allah be upon him) then said, “How could it be otherwise? She is the daughter of Abu Bakr.”

Zaynab (may Allah be pleased with her) was extremely charitable, open-handed, reliant upon Allah, and content with little. She was regarded as a source of hope and support for orphans, the destitute, and the needy. Her compassion and mercy for the poor and afflicted knew no bounds. Ibn Sa‘d narrated:

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“Zaynab bint Jahsh did not leave behind even a dirham or dinar. Whatever came into her possession, she gave away in charity. She was a refuge for the poor and needy.”

Zaynab (may Allah be pleased with her) was a craftswoman. With her own hands and by her own process, she tanned and cured leather, and she donated all the income earned from it to needy people.

Another report has been narrated from Aisha (RA). Zaynab (RA) would spin thread by hand and give it to the captives of the Messenger of Allah (peace and blessings of Allah be upon him), who would weave cloth with it. The Messenger of Allah (peace and blessings of Allah be upon him) used it for his military needs. Her hand in charity was so generous that Caliph Umar (RA) fixed an annual allowance of twelve thousand dirhams for her; but she never accepted it. Once Umar (RA) sent her one year’s allowance. Zaynab (RA) covered the dirhams with a single piece of cloth. Then she instructed Bazrah ibn Rafi‘ to distribute the dirhams among relatives and the poor and needy. Bazrah asked, “Do we also have any right to this?” She replied, “Whatever is beneath the cloth is yours.” When he gathered it, it amounted to fifty dirhams, according to one report, or eighty-five according to another. After distributing all the dirhams, she supplicated, saying:

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“O Allah! May this wealth never reach me again in the future, for it is a test.”

This news reached Umar (RA), and he remarked:

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“She is a woman from whom only good may be expected.” Then Umar (RA) stood at her door for a while and sent her his greetings. He said to Zaynab (RA), “I have learned all that you have done.” Returning, he sent her another thousand dirhams for her expenses. She spent those as she had spent the earlier amount. Historians say that Zaynab’s (RA) supplication mentioned above was accepted, and she passed away that very year.

The Messenger of Allah (peace and blessings of Allah be upon him) himself testified that Zaynab (RA) was exceptionally God-fearing, humble, and devoted to worship. Once, while the Messenger (peace and blessings of Allah be upon him) was distributing the spoils among the Muhajirun, Zaynab (RA) said something to him. Umar (RA) immediately rebuked her. The Messenger of Allah (peace and blessings of Allah be upon him) said to Umar (RA), “Do not say anything to her. She is a great worshipper and ascetic.”

Death:

Zaynab (RA) passed away in 20 AH, during the caliphate of Umar (RA). Egypt was conquered that same year. According to Hafiz Ibn Hajar, she lived for fifty-three years. This is the view of most historians. However, the historian al-Waqidi says that Zaynab (RA) lived for fifty years, which contradicts the majority view. Al-Waqidi also said that she was thirty-five years old when she married the Messenger of Allah (peace and blessings of Allah be upon him), whereas others say she was thirty-eight.

Her charitable nature remained with her until the final moments of her life. She arranged her own shroud before her death. However, she told her relatives, “After my death, Umar (RA) may send shroud cloth. If he does, distribute either of the two shrouds among the poor and needy.” Umar (RA) sent five pieces of cloth, and she was shrouded in them. Her sister Hafsah donated the cloth that Zaynab (RA) had left behind. She also left instructions that she should be carried to the grave on the same bier on which the Messenger of Allah (peace and blessings of Allah be upon him) had been carried. She was the first woman to be placed on this bier after Abu Bakr (RA). Both her instructions were carried out. The other wives of the Messenger of Allah (peace and blessings of Allah be upon him) washed her body.

Caliph Umar (RA) led her funeral prayer, and she was buried in the cemetery of al-Baqi‘.

Rabi‘ah ibn ‘Abdullah said: “I saw Umar (RA), with his whip hanging from one shoulder. In that state he went forward and led Zaynab’s (RA) funeral prayer with four takbirs. He remained beside the grave until water had been sprinkled over it.”

‘Abdullah ibn Abi Sulayt (RA) said: “I saw Abu Ahmad ibn Jahsh [Zaynab’s (RA) brother] carrying Zaynab’s (RA) bier while weeping. He was blind. I heard Umar (RA) say to him, ‘Abu Ahmad, move away from the bier so that you do not suffer from the pressure of the people.’ Abu Ahmad replied, ‘Umar, through her means we received every blessing. This weeping of mine relieves the intense burning within me.’ Umar said, ‘All right, stay, then.’”

Just as Zaynab (RA) was being buried, a Quraysh youth arrived wearing two Egyptian-colored garments and having combed his hair. Umar (RA) raised his cane over his head and said, “The way you have come makes it seem that we are playing a game. Here, elders are burying their mother.” It was an extremely hot day. Umar (RA) had a tent erected where the grave was being dug. It is said that this was the first tent erected over a grave in al-Baqi‘. When the body was being lowered into the grave, Umar (RA) asked the other wives of the Messenger of Allah (peace and blessings of Allah be upon him) who would enter her grave. They replied, “Those who used to visit her during her lifetime.” Thereupon, at Umar’s (RA) instruction, Muhammad ibn ‘Abdullah ibn Jahsh, Usamah ibn Zayd, ‘Abdullah ibn Abi Ahmad ibn Jahsh, and Muhammad ibn Talhah (RA) entered the grave. All of them were relatives of Zaynab (RA).

Aisha (RA) was deeply grieved by Zaynab’s (RA) death. She expressed her feelings at that time as follows:

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“She departed in a praiseworthy and unparalleled state, leaving orphans and widows distressed.” On the day Zaynab (RA) died, the poor, needy, and destitute people of Madinah began to wail in grief.

The Noble Messenger of Allah (peace and blessings of Allah be upon him) had assigned Zaynab (RA) one hundred wasqs of grain from the produce of Khaybar.

Zaynab (RA) left only one house as an inheritance. During his caliphate, the Umayyad caliph al-Walid ibn ‘Abd al-Malik bought the house from her close relatives for fifty thousand dirhams and incorporated it into the Prophet’s Mosque.

Zaynab (RA) narrated very few hadiths. Only eleven hadiths narrated by her have been compiled in the books of hadith, two of which are agreed upon by al-Bukhari and Muslim. Among those who narrated hadith from her, the most notable were Umm Habibah (RA), Zaynab bint Abi Salamah, Muhammad ibn ‘Abdullah ibn Jahsh, Kulthum bint Talaq, and the slave Mazkur.

Once, before his death, the Noble Messenger of Allah (peace and blessings of Allah be upon him) said to his wives:

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“The one among you who has the longest hand will join me most quickly.” By “longest hand,” he meant generosity metaphorically. But his honorable wives understood it literally. Therefore, they would gather and measure one another’s hands to see whose was the longest. Zaynab (RA) was short in stature. They continued doing this until Zaynab bint Jahsh (RA) passed away. When she died first, however, they reflected deeply and understood the meaning of the Messenger of Allah’s (peace and blessings of Allah be upon him) words. Thus Aisha (RA) said in explaining this hadith:

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“Zaynab had the longest hand among us, because she worked with her own hands to earn and then gave it in charity.”

Many have thought that, by this remark, the Messenger of Allah (peace and blessings of Allah be upon him) meant Zaynab bint Khuzaymah (RA). But this notion is incorrect, because Zaynab bint Khuzaymah (RA) passed away before the Messenger of Allah (peace and blessings of Allah be upon him).

The reports found in the books of hadith and sirah indicate that Zaynab (RA) was a very beautiful woman. Once, while advising his daughter Hafsah (RA), Umar (RA) said:

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“Do not answer back to the Messenger of Allah (peace and blessings of Allah be upon him), for you possess neither Zaynab’s beauty nor Aisha’s affection from her husband.”

After the Messenger of Allah (peace and blessings of Allah be upon him) passed away, his other wives performed Hajj, but Sawdah (RA) and Zaynab (RA) did not perform Hajj again. They never left their homes. The two of them understood the command of Allah and His Messenger (RA) in this way.

Juwayriyah bint al-Harith (RA)

The Mother of the Believers, Juwayriyah (RA), was the daughter of the famous Khuza‘ah tribe’s Mustaliq branch. Her father, al-Harith ibn Dirar, was the leader of Banu Mustaliq.¹

Juwayriyah (RA) was first married to a man of her own tribe named Musafi‘ ibn Safwan (Dhu ash-Shufar). He was Juwayriyah’s (RA) paternal cousin and was known as Dhu ash-Shufar.² Her father, al-Harith, and her husband, Musafi‘, were both fierce enemies of Islam. Later, her father appeared before the Messenger of Allah (peace and blessings of Allah be upon him) and accepted Islam.³

The Battle of Banu al-Mustaliq:

“Mustaliq” was the title of a man named Juthaymah ibn Sa‘d of the Khuza‘ah tribe. Al-Muraysi‘ was the name of a water well belonging to the Khuza‘ah tribe. During the expedition against Banu Mustaliq, the Noble Messenger of Allah (peace and blessings of Allah be upon him) stayed with his army beside this well. Thus, in history, the expedition became known as the Battle of Banu Mustaliq or the Battle of al-Muraysi‘. This expedition took place in Sha‘ban of the fifth year AH. Some, however, have said it took place in the sixth year.⁴ But that does not seem correct.

In the fifth year AH, the Messenger of Allah (peace and blessings of Allah be upon him) learned that al-Harith ibn Dirar, leader of Banu al-Mustaliq, had begun preparations to attack Madinah with an army composed of his own people and members of other Arab tribes, at the instigation of the Quraysh of Makkah. The Messenger of Allah (peace and blessings of Allah be upon him) sent Buraydah ibn al-Husayb al-Aslami (RA) to verify the report. When he arrived there and spoke directly with al-Harith, he realized that the report was true. He immediately returned and informed the Messenger of Allah (peace and blessings of Allah be upon him) of the actual situation. Without delay, the Messenger (peace and blessings of Allah be upon him) ordered the Companions to prepare for the expedition.

The army was prepared. The Messenger of Allah (peace and blessings of Allah be upon him) appointed Zayd ibn Harithah (RA), or according to another view Abu Dharr al-Ghifari, as his deputy in Madinah and himself set out with the army. Some reports say that Numaylah ibn ‘Abdullah al-Laythi was left as governor of Madinah. In any case, he left Madinah on 2 Sha‘ban of the fifth year AH and stopped at al-Muraysi‘, nine stages from Madinah.

All the news reached the combined army of unbelievers led by al-Harith. They became frightened. The other Arab tribes, losing the will to resist, dispersed in different directions. Only the people of al-Harith’s tribe remained with him. They stood in ranks and held back the Muslim army for a long time by shooting arrows and throwing spears. Finally, the Muslim army launched a sudden, united attack and defeated the enemy forces. The leader, al-Harith, fled.

Eleven unbelieving soldiers were killed, and all the others were captured. No soldier of the Muslim army was martyred. However, a man named Hisham ibn Subabah was accidentally killed by ‘Ubadah ibn Samit (RA). Approximately six hundred men, women, and children from the opposing side were taken prisoner, and the Muslim army acquired two thousand camels and five thousand goats and sheep as spoils of war.⁵

Juwayriyah (RA) was among these prisoners of war. Ibn Ishaq narrated this account, and it has also been compiled in some books of hadith. All the prisoners were declared slaves and distributed among the soldiers who had participated in the battle. Juwayriyah (RA) fell to the share of Thabit ibn Qays (RA), or according to another view, to that of his cousin. She was the daughter of a tribal leader. In addition, she possessed strong self-respect, a gentle nature, beauty, and grace. She could not accept a life of slavery. She asked Thabit ibn Qays (RA) for a mukatabah agreement. Thabit (RA) made an agreement to free her from slavery in exchange for nine uqiyyahs of gold. But where would Juwayriyah (RA) obtain such a sum? She decided to seek help from people and collect the necessary amount.

After the Noble Messenger of Allah (peace and blessings of Allah be upon him) had finished distributing the spoils, Juwayriyah (RA) came before him and said, “O Messenger of Allah! I have come having accepted Islam. I testify that there is no god but Allah and I testify that you are His Messenger. I am the daughter of my tribal chief, al-Harith ibn Dirar. I was captured by the Muslim army and fell to the share of Thabit ibn Qays. Thabit has made a mukatabah agreement with me, but I am unable to pay the amount. I have come to you hoping that you will help me pay the amount stipulated in my agreement.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Would you not hope for something better than this?” “What is that?” she asked. The Messenger (peace and blessings of Allah be upon him) said, “I will pay the entire amount stipulated in your agreement and marry you.” Juwayriyah (RA) was delighted by this unexpected proposal and expressed her consent. Thereafter, the Noble Messenger of Allah (peace and blessings of Allah be upon him) summoned Thabit, gave him the agreed amount, freed Juwayriyah (RA) from slavery, and then married her, granting her the status of a free wife. Ibn Ishaq narrated the event in this manner.⁶

Another report states that Juwayriyah’s (RA) father, al-Harith, was one of the prominent leaders of Arabia. When his daughter was captured by the Muslim army, he came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, “My daughter cannot become a slave. My status is far above slavery. Set her free.” The Messenger (peace and blessings of Allah be upon him) said, “Would it not be better to leave the matter to Juwayriyah’s choice?” Al-Harith went to his daughter Juwayriyah and said, “Muhammad has left you to your own choice. See that you do not put me to shame.” Juwayriyah said to her father, “I prefer to remain with the Messenger of Allah (peace and blessings of Allah be upon him).” Thereafter, the Messenger (peace and blessings of Allah be upon him) married her.⁷

Ibn Sa‘d also mentioned in al-Tabaqat that her father himself paid the ransom for her freedom. When she became completely free, the Messenger (peace and blessings of Allah be upon him) married her with her consent.

When news of the marriage spread among the Muslim warriors, they said, “Banu al-Mustaliq are now the honored in-laws of the Messenger of Allah (peace and blessings of Allah be upon him). The people of a family into which the Messenger of Allah (peace and blessings of Allah be upon him) has married can never remain slaves.” They then consulted one another and jointly freed all the prisoners.⁸

Ibn al-Athir wrote that on this occasion all the prisoners from one hundred households of Banu Mustaliq were freed. Imam Abu Dawud and Imam Ahmad narrated from Aisha (RA). She said:⁹

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“I have not seen any woman who was more beneficial to her people than Juwayriyah.”

Ibn Ishaq said that one hundred households did not mean one hundred people, since their number exceeded seven hundred. One hundred households meant the people of one hundred houses.¹⁰

Ibn al-Athir and others have also narrated the event as follows: Juwayriyah (RA) had begun living as the wife of the Messenger of Allah (peace and blessings of Allah be upon him), but her father, al-Harith, did not know this. He loaded the ransom wealth onto numerous camels and set out toward Madinah to free his daughter. On the way, when he reached the valley of ‘Aqiq, he released the camels from their reins to graze. Among those camels were two that he loved dearly. Therefore, he hid the two camels in a secret place. He then reached the court of the Messenger of Allah (peace and blessings of Allah be upon him) in Madinah and submitted:

“You have captured my daughter. Here is her ransom; allow her to come with me.”

Then he began presenting, one by one, all the wealth, camels, and other things he had brought. The Messenger (peace and blessings of Allah be upon him) asked him, “Where are the two camels that you left unrestrained in the valley of ‘Aqiq?”

Al-Harith was greatly astonished that the Messenger of Allah (peace and blessings of Allah be upon him) knew this. He immediately recited the declaration of faith and became a Muslim. Then he learned that the daughter whom he had hastened to free had by then become an adornment of the Prophet’s household. He was overjoyed at his daughter’s good fortune and met her with immense happiness. Then, gladly taking her with him, he set out toward the homeland of his tribe.¹¹

Al-Waqidi narrated through ‘Urwah. Juwayriyah (RA) said, “Three days before the Prophet (peace and blessings of Allah be upon him) arrived, I dreamed that the moon came rushing from the direction of Yathrib and fell into my lap. I did not think it proper to tell anyone about this. Then the Prophet (peace and blessings of Allah be upon him) arrived. When I was taken captive, I hoped that the interpretation of my dream would become reality. Then the Messenger (peace and blessings of Allah be upon him) freed me and married me. I did not tell anyone from my tribe about this dream. I knew nothing of the Messenger of Allah’s (peace and blessings of Allah be upon him) arrival until a female cousin told me about it. Thereafter, I praised Allah Most High.”¹² Imam Muslim compiled a narration from Ibn ‘Abbas (RA). He said:¹³

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“Juwayriyah’s (RA) original name was Barrah. Afterward, the Messenger of Allah (peace and blessings of Allah be upon him) changed it and named her Juwayriyah.” Since the original name contained an element of self-praise, the Messenger (peace and blessings of Allah be upon him) saw in it an indication of misfortune and evil, and therefore did not like it. A narration from Ibn ‘Abbas (RA) states:¹⁴

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“He disliked her being called Barrah, so he left her.”

Allah the Exalted has said in the Holy Qur’an:

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“Do not claim yourselves to be pure.” Essentially, it was with this verse in mind that the Messenger (peace and blessings of Allah be upon him) changed her name.

Ibn Sa‘d stated the following regarding Juwayriyah’s (RA) dower:¹⁵

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“The freedom of every prisoner from Banu al-Mustaliq was fixed as her dower.”

When Juwayriyah (RA) married the Messenger of Allah (peace and blessings of Allah be upon him), she was only twenty years old. Aisha (RA) found her very beautiful at first sight and thought her manner and conduct extremely sweet and charming. Describing her beauty, Aisha (RA) said:¹⁶

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“Juwayriyah possessed both sweetness and charm. Whoever saw her immediately gave her a place in his heart.”

Imam al-Dhahabi said:¹⁷

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“She was one of the most beautiful women.”

She was a woman of great character. She possessed boundless self-respect. Its proof was her restlessness and efforts to secure her freedom from slavery. She was detached from worldly pleasures and comforts and wholly devoted to the worship of Allah. Several hadith reports state that when the Messenger of Allah (peace and blessings of Allah be upon him) came to her, he found her engaged in tasbih and tahlil.

When Caliph Umar (RA) introduced stipends, he fixed twelve thousand dirhams for all the wives of the Messenger of Allah (peace and blessings of Allah be upon him), except Safiyyah (RA) and Juwayriyah (RA). For those two, he fixed six thousand each. He did this because both had experienced slavery at one stage of their lives. However, they reacted angrily to Umar’s (RA) decision and refused to accept the stipends. They demanded equal treatment. Umar (RA) was compelled to accept their demand. Another report also mentions Maymunah (RA), and gives ten thousand instead of twelve thousand.¹⁸

One morning, the Noble Messenger of Allah (peace and blessings of Allah be upon him) saw Juwayriyah (RA) sitting in the mosque and supplicating. He left. At midday, he returned and found her in the same state, so he said, “Have you remained in this state all the time?” She answered, “Yes.” The Messenger (peace and blessings of Allah be upon him) then said, “Shall I not teach you words better than this, more important than this voluntary worship of yours?” Then he taught her the following supplication:¹⁹

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There are, however, some variations among the different reports.

A narration from Ibn Sa‘d states that one Friday the Messenger (peace and blessings of Allah be upon him) came to Juwayriya (may Allah be pleased with her). She was fasting that day. Since he did not approve of keeping only one day’s fast, he asked, “Did you fast yesterday?” She replied, “No.” He then asked, “Do you intend to fast tomorrow?” She replied, “No.” The Messenger (peace and blessings of Allah be upon him) said, “Then break your fast.”20

The Noble Messenger of Allah (peace and blessings of Allah be upon him) loved her deeply. He would visit her home frequently. Once, he came to her house and asked, “Is there anything to eat?” She replied, “My maid had given me some meat from charity; that is all I have. There is nothing else.” The Messenger (peace and blessings of Allah be upon him) said, “Bring it, for the charity has reached the person for whom it was given.”21

Juwayriya (may Allah be pleased with her) narrated seven hadiths from the Messenger of Allah (peace and blessings of Allah be upon him). Of these, Imam Bukhari narrated one and Muslim narrated two.22 Among those who heard hadith from her, the most notable were Ibn ‘Abbas, Jabir, Ibn ‘Umar, ‘Ubayd ibn al-Sabbaq, Tufayl, Abu Ayyub al-Muraghi, Mujahid, Kurayb, Kulthum ibn al-Mustaliq, ‘Abdullah ibn Shaddad ibn al-Had and others.23

At the time of her marriage to the Messenger of Allah (peace and blessings of Allah be upon him) in the fifth year after the Hijrah, Juwayriya (may Allah be pleased with her) was twenty years old. According to the correct view, she passed away in Madinah in Rabi‘ al-Awwal of 50 AH, at the age of sixty-five. Marwan, the governor of Madinah at the time, led her funeral prayer. She was buried in the al-Baqi‘ cemetery of Madinah. According to Muhammad ibn ‘Umar, she died in 56 AH.24

The Messenger of Allah (peace and blessings of Allah be upon him) assigned eighty wasaqs of dates and twenty wasaqs of barley—or, according to another opinion, wheat—produced at Khaybar as Juwayriya’s (may Allah be pleased with her) livelihood.25

Jabir (may Allah be pleased with him) narrated: Once Juwayriya (may Allah be pleased with her) said to the Messenger of Allah (peace and blessings of Allah be upon him), “I wish to set this slave free.” He said, “Give him to your maternal uncle who lives in the village. He will look after him, and you will receive greater reward thereby.”26

Juwayriya (may Allah be pleased with her) lived for a long time after the passing of the Messenger of Allah (peace and blessings of Allah be upon him). However, little is known in detail about her activities during this period.

Umm Habiba (may Allah be pleased with her)

Umm al-Mu’minin Umm Habiba (may Allah be pleased with her) was the daughter of the Quraysh leader Abu Sufyan (may Allah be pleased with him). Before Islam, three men—‘Utba, Abu Jahl and Abu Sufyan—were powerful leaders of the Quraysh in Makkah. The Quraysh military standard, al-‘Uqab, was kept by Abu Sufyan. He was a major merchant who sent trading caravans to Syria, Rome and Persia, and sometimes accompanied them himself. Abu Sufyan’s real name was Sakhr ibn Harb.1

One of Abu Sufyan’s daughters was Zaynab, who married Dawud ibn ‘Urwa ibn Mas‘ud al-Thaqafi of Ta’if.2 His other two daughters married two brothers of Umm al-Mu’minin Zaynab bint Jahsh (may Allah be pleased with her). Abu Ahmad ibn Jahsh married Fari‘a, and ‘Ubaydullah ibn Jahsh married Umm Habiba. Abu Sufyan had a son, Mu‘awiya (may Allah be pleased with him), who fought and clashed with Amir al-Mu’minin ‘Ali (may Allah be pleased with him). This Mu‘awiya’s son Yazid martyred the Messenger of Allah’s grandson, Imam Husayn (may Allah be pleased with him), at Karbala. Mu‘awiya (may Allah be pleased with him) established the Umayyad Caliphate.

Abu Sufyan’s wife, Hind bint ‘Utba, chewed the liver of the Messenger of Allah’s uncle, Hamza (may Allah be pleased with him), on the battlefield of Uhud. Hind was the mother of Mu‘awiya (may Allah be pleased with him). Another of Abu Sufyan’s wives, Safiyya bint Abi al-‘As, was the mother of Umm al-Mu’minin Umm Habiba (may Allah be pleased with her). Mu‘awiya (may Allah be pleased with him) was Umm Habiba’s half-brother. Safiyya, Umm Habiba’s mother, was the paternal aunt of the third Caliph, ‘Uthman ibn ‘Affan (may Allah be pleased with him). Umm Habiba (may Allah be pleased with her) was born in Makkah seventeen years before the Messenger of Allah (peace and blessings of Allah be upon him) received prophethood.3

Abu Sufyan, his wife Hind and most of his family accepted Islam at the conquest of Makkah. However, Abu Sufyan had not yet become a true Muslim. At that time he was among those whose hearts were to be reconciled. Some scholars have written that he later became a good Muslim.4

Although her paternal family remained hostile to Islam until the conquest of Makkah, the families of the husbands of Umm Habiba (may Allah be pleased with her) and Fari‘a (may Allah be pleased with her) accepted Islam in its earliest days. They too embraced Islam along with their husbands.

Umm Habiba (may Allah be pleased with her) migrated to Abyssinia with her husband, ‘Ubaydullah ibn Jahsh, to escape the persecution of the unbelievers of Makkah. On Abyssinian soil, a daughter named Habiba was born to ‘Ubaydullah. However, Ibn Sa‘d, citing al-Waqidi, states that Habiba was born in Makkah before the migration to Abyssinia.5 She was given the kunyah Umm Habiba after this daughter. Her actual name, Ramla, was eclipsed, and she became known by this kunyah.6

Some time after arriving in Abyssinia, her husband ‘Ubaydullah abandoned Islam and embraced Christianity. Before his apostasy, Umm Habiba (may Allah be pleased with her) once saw her husband in a horrifying form in a dream. Frightened and anxious, she thought to herself that some evil fate must be approaching him. The next morning ‘Ubaydullah said to her, “Umm Habiba, I have thought deeply about religion. I have found no religion better than Christianity. Although I had become a Muslim, I am now becoming a Christian.” Umm Habiba (may Allah be pleased with her) strongly rebuked him for this deviation and also told him about her dream, but nothing helped. He remained a Christian, and they separated. ‘Ubaydullah then began living recklessly. One day he died after falling while extremely drunk. According to another account, he drowned in the sea while intoxicated.7 Umm Habiba (may Allah be pleased with her) further said, “I saw someone calling me, ‘O Mother of the Believers.’ I became frightened. I interpreted it to mean that the Messenger of Allah (peace and blessings of Allah be upon him) would marry me.”8

After their separation, Umm Habiba (may Allah be pleased with her) continued living in Abyssinia with her daughter Habiba. News of this reached the Messenger of Allah (peace and blessings of Allah be upon him) in Madinah. After Umm Habiba’s waiting period ended, the Messenger of Allah (peace and blessings of Allah be upon him) sent ‘Amr ibn Umayya al-Damri (may Allah be pleased with him) from Madinah to the Negus, ruler of Abyssinia, with a letter and four hundred dinars, including the dower. In the letter he wrote to the Negus, “Arrange Umm Habiba’s marriage to me.” As soon as he received the letter, the Negus sent his maidservant Abraha to Umm Habiba with the marriage proposal. She told her, “The Messenger of Allah (peace and blessings of Allah be upon him) has written to me to arrange your marriage. Now appoint someone from your side as your representative to conduct the ceremony.” Umm Habiba (may Allah be pleased with her) gave Abraha two silver bangles, earrings and an engraved ring as a gift for bringing her this good news. She appointed her maternal cousin Khalid ibn Sa‘id ibn Abi al-‘As as her representative and sent him to the Negus.9

In the evening, the Negus summoned Ja‘far ibn Abi Talib (may Allah be pleased with him), who was living in Abyssinia, and the other noble Companions to his court, and conducted the marriage in their presence.10 The Negus himself delivered the marriage sermon and handed the four hundred dinars of dower, on behalf of the Messenger of Allah (peace and blessings of Allah be upon him), to Khalid ibn Sa‘id. When the ceremony ended and everyone was preparing to leave, Khalid ibn Sa‘id stopped them and said, “The Sunnah or practice of the prophets (peace be upon them) is to provide food after marriage.” He then fed everyone and sent them away.11 There are various reports concerning the amount of this dower. A report in al-Mustadrak mentions four thousand dinars; Abu Dawud reports four thousand dirhams; and Ibn Abi Khaythama, from Imam al-Zuhri, reports forty uqiyyahs. However, Allama Zurqani considered the report of four hundred dinars more reliable.12

When the dower money reached Umm Habiba (may Allah be pleased with her), she wished to give fifty dinars of it to the maidservant Abraha. But Abraha declined, saying, “The Negus has forbidden me to accept it.” She also returned whatever Umm Habiba had previously given her. After the marriage, the Negus sent Umm Habiba many gifts of musk, ambergris, perfumes and other items. Umm Habiba (may Allah be pleased with her) herself narrated these events. She also related that Abraha informed her at that time that she had accepted Islam and requested her to inform the Messenger of Allah (peace and blessings of Allah be upon him) of her Islam and convey her greetings. Umm Habiba said, “When I reached Madinah, I told the Messenger of Allah (peace and blessings of Allah be upon him) everything about the marriage, informed him of all that Abraha had done and conveyed her greetings. He smiled gently and said:”

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Umm Habiba’s (may Allah be pleased with her) marriage to the Messenger of Allah (peace and blessings of Allah be upon him) took place in 6 AH, or according to another opinion, 7 AH. At that time Umm al-Mu’minin Umm Habiba was thirty-six or thirty-seven years old. After the marriage, the Negus sent Umm Habiba (may Allah be pleased with her) by ship to Madinah with a group of emigrants under the leadership of Shurahbil ibn Hasana—or, according to another opinion, Ja‘far ibn Abi Talib (may Allah be pleased with him).14 When this caravan reached Madinah, the Messenger of Allah (peace and blessings of Allah be upon him) was in Khaybar.15

Ibn Hazm (may Allah have mercy on him) claimed that there was consensus that Umm Habiba’s marriage contract was conducted in Abyssinia. The scholars of prophetic biography agree on this. However, a report from Qatada and Imam al-Zuhri states that her contract was conducted in Madinah under the arrangement of ‘Uthman ibn ‘Affan (may Allah be pleased with him).16

A wedding feast was held for this marriage, at which he served meat to the guests. Some scholars of prophetic biography have said that another marriage contract and wedding feast may have been held after she arrived in Madinah.

A report in Sahih Muslim states that after the conquest of Makkah, people did not regard Abu Sufyan, who had accepted Islam, favorably, nor did they like his company. He therefore requested three things from the Messenger of Allah (peace and blessings of Allah be upon him), and the Messenger granted his requests. One of the three was this: Abu Sufyan said, “To me, Umm Habiba is the most beautiful girl in Arabia; marry her.” The Messenger (peace and blessings of Allah be upon him) agreed.17

This report suggests that Umm Habiba’s marriage to the Messenger of Allah (peace and blessings of Allah be upon him) had not taken place by the time Abu Sufyan accepted Islam. Scholars of prophetic biography consider this merely an assumption of the narrator. Therefore, Ibn Sa‘d, Ibn Hazm, Ibn al-Jawzi, Ibn al-Athir, Bayhaqi, ‘Abd al-‘Azim al-Mundhiri and other hadith scholars rejected the above report of Muslim. Some have explained the report by saying that Abu Sufyan was actually asking that the marriage be formally conducted a second time.18

We have already mentioned the consensus of the scholars of prophetic biography that Umm Habiba’s marriage contract was conducted in Abyssinia. Another incident supporting this has also been recorded in the books of prophetic biography. According to a clause of the Treaty of Hudaybiyyah, the Khuza‘a tribe, neighboring Makkah, allied itself with the Muslims of Madinah. The Quraysh violated this treaty and persecuted them. The Khuza‘a delegation sought the help of the Messenger of Allah (peace and blessings of Allah be upon him), causing the Quraysh of Makkah to become alarmed. To preserve the treaty, they sent Abu Sufyan to Madinah on their behalf. When Abu Sufyan arrived in Madinah, he first went to his daughter, Umm al-Mu’minin Umm Habiba (may Allah be pleased with her). Seeing her father, she folded up the Messenger of Allah’s (peace and blessings of Allah be upon him) bedding and did not let him sit on it. Abu Sufyan asked his daughter, “My daughter, why did you fold up the bedding? Did you consider the bedding unsuitable for me to sit on, or did you consider me unsuitable for the bedding?” She replied, “This is the bedding of the Messenger of Allah (peace and blessings of Allah be upon him), and you are a polytheist and impure. Therefore, I did not want you to sit on the Messenger of Allah’s bedding.” Hearing this, Abu Sufyan rose from there, went to the Messenger of Allah (peace and blessings of Allah be upon him), sat down and said to his daughter:

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“Much evil has entered you since you left me.”19

The foregoing incident shows that Umm Habiba (may Allah be pleased with her) attained the status of the Messenger of Allah’s wife long before Abu Sufyan accepted Islam. Ibn Sa‘d also relates that news of Umm Habiba’s marriage reached Abu Sufyan in Makkah. At that time he was an opponent and enemy of the Messenger of Allah (peace and blessings of Allah be upon him), but he did not dislike the marriage. He remarked:

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“This is such a noble and suitable match that it cannot be rejected.”20

Umm Habiba (may Allah be pleased with her) passed away in Madinah in 44 AH—or, according to another opinion, 42 AH—during the caliphate of her brother, Amir Mu‘awiya (may Allah be pleased with him). She was buried in Madinah. She was seventy-three years old at the time of her death. Marwan led her funeral prayer, and her nephews, the sons of her brothers and sisters, entered the grave and buried her.21 It is only known regarding her grave that it was in the house of ‘Ali (may Allah be pleased with him). It is narrated from Imam Zayn al-‘Abidin (may Allah have mercy on him) that he said, “Once I excavated a corner of ‘Amr’s house and found an inscription there. It read—”

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“This is the grave of Ramla bint Sakhr.” I replaced it where I had found it. This report indicates that her grave was in ‘Ali’s (may Allah be pleased with him) house.22 She had traveled to Damascus to visit her brother, Mu‘awiya (may Allah be pleased with him). It is said that she died there and was buried there. Imam Dhahabi says this is baseless; her grave is in Madinah.23

Before her death, she had ‘A’isha (may Allah be pleased with her) and Umm Salama (may Allah be pleased with her) summoned. She said to them, “My relationship with you was like that between co-wives. Since you wished for it to be so, I also accepted it. Pray for my forgiveness.” When ‘A’isha (may Allah be pleased with her) prayed for her forgiveness, she became happy and said:

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“You have made me happy; may Allah make you happy.”24

Two children, ‘Abdullah and Habiba, were born to her from her first husband. Habiba grew up in the household of the Messenger of Allah (peace and blessings of Allah be upon him) under his care. She married a prominent leader of the Thaqif tribe.

Umm Habiba (may Allah be pleased with her) was very beautiful. The following account of her is reported from her father, Abu Sufyan, in Sahih Muslim:

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“To me, Umm Habiba is the most beautiful and fairest daughter in Arabia.”

Sixty-five hadiths of Umm Habiba (may Allah be pleased with her) have been recorded in various hadith collections. Of these, two are agreed upon, and two were narrated exclusively by Imam Muslim.25 The number of narrators who transmitted hadith through her is also considerable. Among the most notable are Habiba (her daughter), Mu‘awiya, ‘Utba (the two sons of Abu Sufyan), ‘Abdullah ibn ‘Utba, Abu Sufyan ibn Sa‘id al-Thaqafi, Salim ibn Sawwar, Abu al-Jarrah, Safiyya bint Shayba, Zaynab bint Umm Salama, ‘Urwa ibn al-Zubayr, Abu Salih al-Samman, Shahr ibn Hawshab, ‘Anbasa, Shutayr ibn Shakal, Abu al-Malih ‘Amir al-Hudhali and others.26

Umm al-Mu’minin Umm Habiba (may Allah be pleased with her) was a woman of exceptionally strong faith. Considering the age in which she lived, one cannot help but be amazed at the patience, steadfastness and wisdom she displayed. At the very dawn of Islam, she recognized the truth through her intelligence and understanding and held fast to it. What many highly intelligent people of that time could not do, or took a long time to do, she accomplished with ease. For the sake of truth, she left her homeland and all her relatives and friends, including her parents and siblings. The husband for whom she had abandoned everything left her in a foreign land. Yet she did not deviate from the truth in the slightest. She remained as firm in her faith as a mountain. What strength of faith is required to do all this! Perhaps it was precisely for this unshakable faith that Allah the Exalted rewarded her in this world with the sublime status of Umm al-Mu’minin.

Along with her unshakable faith, her heart was filled with boundless love for the Messenger of Allah. Evidence of how highly and reverently she regarded the Messenger of Allah (peace and blessings of Allah be upon him) is found in her refusing to let her polytheist father sit on his bedding. She told her father to his face, “You are a polytheist and impure. I do not want you to sit on the bedding of the Messenger of Allah (peace and blessings of Allah be upon him) and defile it.” This is faith; this is love for Allah and His Messenger.

Just as she herself strictly acted upon the hadiths of the Noble Messenger (peace and blessings of Allah be upon him), she also urged others to act upon them. Her nephew, Abu Sufyan ibn Sa‘id ibn al-Mughira, once came to visit her. He ate some roasted flour and merely rinsed his mouth. Umm al-Mu’minin said, “You should perform ablution, because the Messenger of Allah (peace and blessings of Allah be upon him) said that whoever eats something cooked by fire must perform ablution.”27

Three days after the death of her father, Abu Sufyan, she asked for perfume, applied it to her forehead and said:

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“I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: It is not permissible for a woman who believes in Allah and the Hereafter to mourn anyone who dies for more than three days, except her husband. She shall mourn her husband for four months and ten days.”28

Once she heard the Messenger of Allah (peace and blessings of Allah be upon him) say that whoever performs twelve rak‘ahs of voluntary prayer every day will have a house built for him in Paradise. Umm Habiba said, “Since then I have always performed them.” As a result, her student and brother ‘Utba, ‘Utba’s student ‘Amir ibn Uways, and ‘Amir’s student Nu‘man ibn Salim each consistently performed this prayer in their respective eras.

By nature she was truthful. Once she said to the Messenger of Allah (peace and blessings of Allah be upon him), “Marry my sister.” The Messenger said, “Do you really wish that?” She replied, “Why would I not? What harm is there in that? Neither I nor any of my sisters should be prevented from being in a good situation.”

In discussing her distinction, Imam Dhahabi says that none of the Messenger of Allah’s (peace and blessings of Allah be upon him) wives was closer to him in lineage than she was. None of his wives received a greater dower than she did. Nor did the Messenger of Allah marry any wife who lived farther away than she did.29

Ibn ‘Abbas (may Allah be pleased with him) said that when the Messenger of Allah (peace and blessings of Allah be upon him) married Umm Habiba (may Allah be pleased with her), the following verse was revealed:30

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“Perhaps Allah will create friendship between you and those among them who are your enemies.” (Surah al-Mumtahanah, 7)

Maymuna bint al-Harith (may Allah be pleased with her)

After Umm al-Mu’minin Hafsa (may Allah be pleased with her), the Messenger of Allah (peace and blessings of Allah be upon him) married Maymuna bint al-Harith al-Hilaliyya (may Allah be pleased with her). Ibn Sa‘d says that she was the last woman whom the Messenger married. Her father was al-Harith ibn Hayn and her mother was Hind bint ‘Awf.1

Maymuna (may Allah be pleased with her) belonged to the Quraysh. She was related to many distinguished and prominent families of Arabia. Her sister Umm al-Fadl, Lubaba al-Kubra, was the wife of ‘Abbas (may Allah be pleased with him). Her six sons—Fadl, ‘Abdullah, ‘Ubaydullah, Ma‘bad, Qutham and ‘Abd al-Rahman—were renowned children of Islam. Her second sister, Lubaba al-Sughra, was the mother of Khalid ibn al-Walid (may Allah be pleased with him). Her third sister, Bayda, was the mother of Yazid ibn al-Asam. Her fourth sister was Umm Hafid, whose name was Huzayla. Imam Malik (may Allah have mercy on him) gives a detailed account in al-Muwatta’, while Bukhari and Muslim give a somewhat shorter account, that the Messenger of Allah (peace and blessings of Allah be upon him) once visited Maymuna’s (may Allah be pleased with her) house. ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) and Khalid ibn al-Walid were present there. The meat of a desert lizard was served before them. Maymuna said, “My sister Huzayla bint al-Harith sent this meat.” The Messenger of Allah (peace and blessings of Allah be upon him) did not eat the meat of the desert lizard, but others ate it with his permission. A report compiled by Imam Tahawi states that Maymuna (may Allah be pleased with her) also did not eat it because the Messenger of Allah did not.

All the sisters mentioned above were half-sisters. It is stated in al-Mawahib al-Ladunniyya that Asma bint ‘Umays (may Allah be pleased with her), the wife of Ja‘far ibn Abi Talib (may Allah be pleased with him), was her maternal half-sister. Ja‘far (may Allah be pleased with him) had three sons by her: ‘Abdullah, Muhammad and ‘Awn. After Ja‘far (may Allah be pleased with him) was martyred in the Battle of Mu’ta, Abu Bakr al-Siddiq (may Allah be pleased with him) married her, and Muhammad ibn Abi Bakr was born to them. After Abu Bakr’s (may Allah be pleased with him) death, ‘Ali (may Allah be pleased with him) married Asma (may Allah be pleased with her). Two sons, Yahya and ‘Awn, were born to them. Another maternal half-sister of Maymuna (may Allah be pleased with her), Salma bint ‘Umays (may Allah be pleased with her), was the wife of Hamza (may Allah be pleased with him). Another maternal half-sister was Salama bint ‘Umays. She remained a non-Muslim.2

Marriage

Hazrat Maymunah’s (RA) first marriage was to Mas‘ud ibn ‘Amr ibn ‘Umair al-Thaqafi. This account is found in Tabaqat Zurqani and other books. However, Ibn Hajar, the author of Al-Isabah, did not discuss who her first husband was. He merely stated that, before the Messenger of Allah (SAW), she was the wife of Abu Ruhm ibn ‘Abd al-‘Uzza. In any case, various accounts indicate that after separating from Mas‘ud ibn ‘Amr, she married Abu Ruhm. When Abu Ruhm died in the seventh year after Hijrah, she attained the status of a wife of the Messenger of Allah (SAW). She was the last wife of the Messenger of Allah (SAW). After her, the Messenger of Allah (SAW) did not grant any other woman the status of wife.³

Hazrat Maymunah’s (RA) marriage to the Messenger of Allah (SAW) was arranged under the guardianship of Hazrat ‘Abbas ibn ‘Abd al-Muttalib (RA). When the Messenger of Allah (SAW) set out toward Makkah in the seventh year after Hijrah to perform ‘Umrat al-Qada, he sent Hazrat Ja‘far ibn Abi Talib (RA) to Hazrat Maymunah (RA), who was residing in Makkah, with the marriage proposal. She appointed her brother-in-law, Hazrat ‘Abbas ibn ‘Abd al-Muttalib (RA), as her agent. Many believe that Hazrat ‘Abbas himself encouraged the Messenger of Allah (SAW) to marry her.⁴

According to Ibn Hisham, Maymunah (RA) entrusted the matter of her marriage to her sister Umm al-Fadl. She, in turn, entrusted it to her husband, ‘Abbas (RA).⁵

In any case, during this ‘Umrah, while in a state of ihram, in the month of Dhu al-Qa‘dah of the seventh year after Hijrah, the Messenger of Allah (SAW) married Hazrat Maymunah (RA) in exchange for a dowry of five hundred—or, according to another opinion, four hundred—dirhams.⁶ ⁷ After performing the ‘Umrah, he stopped at a place called Saraf, six to twelve miles from Makkah, on the way back to Madinah. Meanwhile, the Messenger of Allah (SAW) sent his attendant Hazrat Abu Rafi‘ to bring Hazrat Maymunah (RA) there. At Saraf, Hazrat Maymunah (RA) joined the Messenger of Allah (SAW) in a tent built for him.⁸

It is learned from an account of Ibn ‘Abbas (RA) that Maymunah’s (RA) marriage to the Messenger of Allah (SAW) took place in Makkah during the performance of ‘Umrah. He intended to remain there for three days for the ‘Umrah. On the third day, Huwaytib ibn ‘Abd al-‘Uzza came to the Messenger of Allah (SAW) with several other Quraysh men and said, “According to the Treaty of Hudaybiyyah, your period of residence ends today. Leave Makkah.” The Messenger of Allah (SAW) said, “What harm would it do you to give me a little more time? I would consummate my marriage with Maymunah among you and prepare a wedding feast for you.” They replied, “We have no need of your food. Leave Makkah.”⁹ For this reason, the Messenger of Allah (SAW) hurried out of Makkah, stopped at Saraf, and consummated his marriage with Maymunah (RA) there.

All scholars of the Prophet’s biography agree that Hazrat Rasul-e-Karim (SAW) married Hazrat Maymunah (RA) during ‘Umrat al-Qada. However, there is considerable disagreement among the jurists as to whether the Messenger of Allah (SAW) was in a state of ihram or had exited ihram at the time of the marriage.¹⁰

In reconciling this difference of opinion, Ibn Hajar said that the marriage was concluded while he was in ihram, whereas consummation took place after the ‘Umrah, when he had exited ihram.¹¹

While describing Hazrat Maymunah’s (RA) character, Hazrat ‘Aishah (RA) remarked:

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—Among us, Maymunah feared Allah the most and maintained family ties the best.¹²

She was a woman of pure faith and sound understanding. Her clear thinking and faith became evident through various incidents. For example, once a woman, while ill, made a vow that if Allah restored her health, she would go to Bayt al-Maqdis and offer prayer there. By Allah’s will, she recovered. She now wished to go to Bayt al-Maqdis to fulfill her vow. For this purpose, she came to Hazrat Maymunah (RA) to take leave. Hazrat Maymunah (RA) explained to her that the reward for offering prayer in the Prophet’s Mosque is a thousand times greater than in other mosques. Therefore, she should stay here rather than go there.¹³

She occasionally borrowed money. Once she incurred a rather large debt. Someone therefore asked, “How will you repay so much debt?” She replied, “The Messenger of Allah (SAW) said that whoever intends to repay a debt, Allah Himself repays it for him.”¹⁴ Hazrat Maymunah (RA) had a strong desire to free slaves. Once, when she freed a slave girl, the Messenger of Allah (SAW) said, “You have earned a great reward through this.”¹⁵

She was extremely strict regarding the commands and prohibitions of the Shariah. She showed no leniency in this matter. Once, a close relative came to visit her. The smell of wine was coming from his mouth. She sternly rebuked him and firmly told him never to come to her again.¹⁶

Once, a slave girl of Hazrat Maymunah (RA) went to the house of Hazrat Ibn ‘Abbas (RA) and saw that the husband and wife were sleeping in beds some distance apart. The slave girl thought that perhaps there had been some bitterness between the couple. But upon asking, she learned that this was not so; rather, during his wife’s menstruation, Ibn ‘Abbas (RA) moved to a separate bed. The slave girl returned and told Umm al-Mu’minin Maymunah (RA) everything. She said to the slave girl, “Go and tell him: Why do you show such disregard for the ways and practices of the Messenger of Allah (SAW)? He would always rest in our beds.”¹⁷

Once, Hazrat Ibn ‘Abbas (RA) came to visit his maternal aunt, Hazrat Maymunah (RA). Seeing that the hair of his head and his beard were unkempt, she asked, “My son, why are you in this condition?” Ibn ‘Abbas replied, “Umm ‘Ammar is menstruating at present. She is the one who usually keeps my hair neat.” Hazrat Maymunah (RA) said, “Well, that is very good! The Messenger of Allah (SAW) would lie with his head in our laps and recite the Qur’an while we were in that special state. During that state, we would lift the mat and place it in the mosque. My son, do you have anything in your hand?”¹⁸

The number of hadith narrated from Hazrat Maymunah (RA) is forty-six, or according to another opinion, seventy-six. Seven of them are agreed upon by al-Bukhari and Muslim. Al-Bukhari independently narrated one, and Muslim independently narrated five. The others have been recorded in various hadith collections. Some hadith narrated from her demonstrate her profound knowledge of the deeper aspects of the Shariah.

Among those who heard and narrated hadith from Hazrat Maymunah (RA), the most notable include:

Hazrat Ibn ‘Abbas (RA), ‘Abdullah ibn Shaddad ibn al-Had, ‘Abd al-Rahman ibn al-Sa’ib, Yazid ibn Asam (all of them her sister’s sons), ‘Ubaydullah al-Khawlani, Nadbah (a slave girl), ‘Ata ibn Yasar, Musayman ibn Yasar, Ibrahim ibn ‘Abdullah ibn Ma‘bad ibn ‘Abbas, Quraib, ‘Ubaydah ibn Sibaq, ‘Ubaydullah ibn ‘Abdullah ibn ‘Utbah, ‘Aliyah bint Subay, and others.¹⁹

There is considerable disagreement concerning the year of Hazrat Maymunah’s (RA) death. Various accounts mention the years 51, 61, 63, and 66 after Hijrah. However, most scholars of the Prophet’s biography, including Ibn Hajar, have deemed the opinion that she died in 51 AH to be correct.²⁰ Another notable event in her life is that approximately forty-four years after she first joined the Messenger of Allah (SAW) as his wife at a place called Saraf, she died there. She was buried at precisely the place where she had consummated her marriage with the Messenger of Allah (SAW).²¹

It has also been narrated that she went to Makkah to perform Hajj and died there after completing the Hajj. At the instruction of Hazrat Ibn ‘Abbas (RA), her body was carried on shoulders to Saraf and buried there.²²

Hazrat Ibn ‘Abbas (RA) led the funeral prayer. Ibn ‘Abbas (RA), ‘Abd al-Rahman ibn Khalid ibn al-Walid, ‘Abdullah ibn Shaddad ibn al-Had, ‘Abdullah al-Khawlani, and Yazid ibn al-Asamm lowered the body into the grave. When the body was lifted on the bier, Hazrat Ibn ‘Abbas (RA) said, “Take care! She is the wife of the Messenger of Allah (SAW). Do not jolt her excessively. Carry her respectfully, for she is your mother.”²³

Safiyyah bint Huyayy ibn Akhtab (RA)Safiyyah bint Huyayy ibn Akhtab (RA)

Umm al-Mu’minin Hazrat Safiyyah (RA), daughter of Huyayy ibn Akhtab, was a descendant of Hazrat Harun ibn ‘Imran (AS) through the lineage of Labbi ibn Ya‘qub. For this reason, she was called Safiyyah bint Huyayy al-Isra’iliyyah. Her father, Huyayy ibn Akhtab, belonged to Madinah’s famous Jewish tribe, Banu Nadir, while her mother, Barra bint Samawal, was from the Jewish tribe Banu Qurayzah.¹

In fact, Hazrat Safiyyah’s (RA) original name was Zaynab. Since she came into Muslim possession as part of the spoils of the Battle of Khaybar and fell to the share of the Messenger of Allah (SAW) during the distribution, and since in Arabia at that time the share of spoils belonging to a leader or king was called safiyyah, Zaynab consequently became renowned by the name Safiyyah, while her original name was forgotten. The author of Siyar al-Sahabiyyat states this on the authority of Zurqani.²

Hazrat Safiyyah’s (RA) father and maternal grandfather were both highly respected leaders of their respective clans. From ancient times, among the Jewish community living in northern Arabia, their two clans—Banu Qurayzah and Banu Nadir—were regarded as enjoying greater honor and status than all other Arab Jewish clans. Every member of the Banu Akhtab family was viewed with boundless respect and honor. The Arab members of the tribe obeyed his commands and leadership without question. Her maternal grandfather, Samawal, was famous throughout the Arabian Peninsula for his bravery and valor. In short, Hazrat Safiyyah (RA) possessed remarkable nobility on both her paternal and maternal sides.³

Marriage:

Salam ibn Mishkam of Banu Qurayzah was a famous poet and leader. Hazrat Safiyyah (RA) first married him. That marriage did not last. After they separated, she married Kinana ibn Abi al-Huqaiq, the nephew of Abu Rafi‘, the famous merchant of the Hijaz and one of the leaders of Khaybar. In honor and influence, Kinana was in no way inferior to Salam. He was the leader of Khaybar’s renowned fortress of al-Qamus and a great poet.⁴ He lived in that fortress with his family. When Khaybar came under Muslim control after a fierce and bloody battle, and the fortress of al-Qamus fell, Hazrat Safiyyah’s (RA) husband Kinana was killed inside the fortress, and all the other members of his family, including Safiyyah, were taken captive by the Muslims. Two of Safiyyah’s (RA) paternal cousins were also among them. Ibn Ishaq said that Safiyyah (RA) was Kinana’s young wife. They had married only a few days earlier.⁵

This battle was so disastrous for the Jews of Khaybar that all their hopes and supports vanished like camphor, and they lost every ability to rise again in the future. All their prominent leaders were killed in the battle. Among those killed were Hazrat Safiyyah’s (RA) father and brother. For this reason, she was more deserving than all the other prisoners of war of mercy and favor.

According to the established procedure, when the distribution of the spoils of war—war booty and enslaved men and women—among the mujahidin was being arranged and all the captives had been gathered for this purpose, Dihyah al-Kalbi informed the Messenger of Allah (SAW) that he needed a slave girl. The Messenger (SAW) allowed him to choose one from among the captive women. Dihyah (RA) chose Safiyyah (RA). Since Hazrat Safiyyah (RA) was of a higher rank in honor and status than Dihyah (RA), some of the Companions said, “O Messenger of Allah! Safiyyah (RA) is the leader of Banu Nadir and Banu Qurayzah. She is suitable only for you.” The Messenger (SAW) accepted this advice and had Dihyah al-Kalbi brought along with Safiyyah. He told Dihyah to choose another slave girl and kept Safiyyah (RA) with him. He later freed her from slavery and married her.⁶ Sahih al-Bukhari states that her emancipation from slavery was fixed as her mahr.

The Arabic will be:

Imam al-Shafi‘i narrated in Kitab al-Umm, through al-Waqidi, that the Messenger of Allah (SAW) gave Dihyah al-Kalbi, in place of Safiyyah (RA), her husband Kinana’s sister. Ibn Ishaq narrated that the Messenger (SAW) gave him Safiyyah’s (RA) paternal cousin. Sahih Muslim states that the Messenger (SAW) purchased Safiyyah (RA) from Dihyah in exchange for seven captives.⁸ Allamah Zurqani says that the word “purchased” is not meant in its literal sense.⁹

This occurred in the seventh year after Hijrah. A narration in al-Bukhari states that, after completing the expedition to Khaybar, the Messenger (SAW) stopped at a place called Sahba on his way back to Madinah. There, Hazrat Umm Sulaym (RA), the mother of Hazrat Anas (RA), combed Safiyyah’s (RA) hair, changed her clothes, and applied perfume to her body. She then sent her to the Messenger of Allah (SAW). The marriage was consummated there, and the wedding feast was also held there. Some brought dates, some fat, and some hais—that is, whatever food they had. When everything had been gathered, everyone sat down and ate together. This was, in fact, the wedding feast. This account of the feast has been narrated from Hazrat Anas (RA) in the two Sahihs.¹⁰ The Messenger (SAW) spent three days with Safiyyah (RA) at Sahba. On the first night of consummation, Hazrat Abu Ayyub al-Ansari (RA), without the Messenger of Allah’s (SAW) knowledge, guarded the door of his tent throughout the night with an unsheathed sword in his hand. In the morning, when the Messenger (SAW) asked him the reason, he replied, “The father, husband, brother, and all close relatives of this woman have been killed. I feared that she might do something harmful.” Hearing this, the Messenger of Allah (SAW) smiled slightly and prayed for him.¹¹

When he set out from Sahba with Safiyyah (RA) seated on his camel, the people could not tell whether the Messenger (SAW) had granted her the status of wife or retained her as a slave in his possession. Understanding their attitude, the Messenger (SAW) drew a curtain and concealed Safiyyah (RA) from the people’s view. By this curtain, he essentially made it known that Safiyyah (RA) was not a slave; rather, she had attained the status of a pure and honored wife.¹² Some narrations state that the Messenger (SAW) used his own cloak as a curtain. On the way from Sahba, the camel carrying the Messenger of Allah (SAW) and Safiyyah (RA) stumbled, causing both riders to fall from its back. Allah Most High kept them unharmed. Immediately after they fell, Hazrat Abu Talhah (RA) leapt from his mount and hurried to the Messenger of Allah (SAW), saying, “O Prophet of Allah! Have you been hurt?” He replied, “No. See to the woman.” Abu Talhah immediately covered his face with a cloth, went toward Hazrat Safiyyah (RA), and threw a cloth over her. Safiyyah (RA) stood up. Abu Talhah prepared his camel, and the Messenger (SAW) mounted it with Safiyyah (RA).¹³

While setting out from Sahba, Hazrat Safiyyah (RA) mounted the camel by placing her foot on the knee of the Messenger of Allah (SAW).¹⁴

Hazrat Jabir (RA) said: When Safiyyah (RA) was taken into the tent of the Messenger of Allah (SAW), we were present there. The Messenger (SAW) said, “Rise from your mother’s side.” In the evening, we went again. The Messenger (SAW) came to us. In his cloak were two muds of ‘ajwah dates. He said to us, “Eat your mother’s wedding feast.”¹⁵ When they reached Madinah, the Messenger of Allah (SAW) lodged Hazrat Safiyyah with the renowned Companion Harith ibn al-Nu‘man (RA). Hazrat Harith (RA) was a devoted Companion of the Messenger of Allah (SAW). Allah had also granted him abundant wealth. He always remembered the needs of the Messenger of Allah (SAW) and came forward quickly whenever necessary. He gladly vacated his house so that Hazrat Safiyyah could stay there. According to the account of Umm Sinan al-Sulamiyyah, after hearing of Hazrat Safiyyah’s (RA) beauty, Hazrat Zaynab bint Jahsh, Hazrat Hafsah, and Hazrat ‘Aishah (RA) came with the Ansari women to see Safiyyah, drawing their niqabs over their faces. On the way back, the Messenger (SAW) followed Hazrat ‘Aishah and asked:

—‘Aishah! What did you think of her?

—Hazrat ‘Aishah (RA) said, “I saw her; she is a Jewish woman.” The Messenger (SAW) said, “Do not say that. She has accepted Islam and become a good Muslim.”¹⁶

Umm al-Mu’minin Hazrat Safiyyah (RA) was a woman of very strong character. There is no report that she ever became impatient in her life. When the fortress of al-Qamus fell and the banner of Islam was raised throughout Khaybar, Hazrat Bilal (RA) proceeded toward the Messenger of Allah (SAW) with Safiyyah (RA) and her paternal cousins. They were passing by the bodies of the Jews. Ordinarily, such a scene is extremely heartbreaking. Even the heart of a very strong person trembles. Thus, the women accompanying her cried out upon seeing this dreadful sight. They tore their hair and began mourning. But consider Hazrat Safiyyah’s (RA) condition. She was walking as a captive beside the body of her beloved husband, yet she was not disturbed in the least. There was no change in her demeanor. She walked with firm steps. Later, the Messenger of Allah (SAW) rebuked Bilal (RA) for bringing them past the bodies of their fathers and brothers in this manner.¹⁷

Hazrat Safiyyah’s love for the Messenger of Allah (SAW) was boundless. When the Messenger (SAW) was on his final sickbed in Hazrat ‘Aishah’s (RA) house, Safiyyah (RA) and the other wives once gathered to visit and serve their husband. At one point, Hazrat Safiyyah (RA), with a deeply anguished heart, said, “O Prophet of Allah! I would be happy if I could suffer all these troubles in your place.” Hearing her words, the other wives began looking at one another in a manner suggesting that they doubted her statement. The Messenger (SAW) then said, “By Allah, she has spoken the truth.”¹⁸

The love of Hazrat Rasul-e-Karim (SAW) for Hazrat Safiyyah (RA) was of the same nature. He liked her company and always tried to keep her happy. The Messenger of Allah (SAW) once set out on a Hajj journey with Safiyyah and some of his other wives. On the way, Safiyyah’s (RA) riding camel became ill and sat down. Safiyyah (RA) became frightened and began to cry. Upon hearing the news, the Messenger of Allah (SAW) came and wiped the tears from her eyes with his blessed hand. But even then her crying did not stop; rather, it increased. Finding no alternative, the Messenger (SAW) stopped there with everyone. In the evening, the Messenger (SAW) said to his wife Hazrat Zaynab bint Jahsh (RA), “Zaynab, give Safiyyah a camel.” Hazrat Zaynab (RA) said, “Should I give a camel to this Jewish woman of yours?” At this reply, the Messenger (SAW) became extremely displeased and refrained from speaking to or approaching Hazrat Zaynab (RA) for two or three months. Finally, through the mediation of Hazrat ‘Aishah (RA), his displeasure was removed with great difficulty.¹⁹

On another occasion, when Hazrat ‘Aishah (RA) made a comment about Hazrat Safiyyah’s (RA) physique, the Messenger (SAW) said, “You have said a word which, if mixed with the sea, would contaminate it”—that is, it would even muddy the water of the sea.²⁰

After accepting Islam and becoming purified, she was deeply hurt whenever anyone taunted her by calling her a Jew. One day, the Messenger of Allah (SAW) went to her room and found her crying. When he asked the reason, she said, “‘Aishah (RA) and Zaynab (RA) claim that they are superior to the other wives because, in addition to being your wives, they are also your cousins.”

To make her happy, the Messenger (SAW) said, “Why did you not tell them: My father is Harun (AS), my uncle is Musa (AS), and my husband is Muhammad (SAW)? How, then, can you be better than me?”²¹

Hazrat Safiyyah (RA) was by nature extremely generous and charitable. Ibn Sa‘d wrote that during her lifetime she donated the house in which she lived. According to Allamah Zurqani, after coming to Madinah as Umm al-Mu’minin, she distributed her two gold earrings among Hazrat Fatimah (RA) and the other purified wives of the Prophet.²²

In 35 AH, the rebels besieged the third caliph, Hazrat ‘Uthman (RA), in his house in Madinah. At that time, Hazrat Safiyyah (RA) extended her hand in support of the caliph. When the rebels cut off all supplies and communication outside the caliph’s house and stationed guards around it, Hazrat Safiyyah (RA) one day mounted a mule and headed toward the caliph’s house, accompanied by a slave. She came into the sight of Ashtar al-Nakha‘i. Ashtar began beating the mule to stop her. Hazrat Safiyyah (RA) said, “I do not need to be humiliated. I am going back. Let go of my reins.” Thus she returned home and appointed Hazrat Hasan (RA) to take responsibility for maintaining contact with the caliph’s house. He delivered food and water from the home of Umm al-Mu’minin Safiyyah (RA) to the caliph’s residence.²³

When Caliph ʿUmar (RA) introduced stipends, he fixed twelve thousand for each of the other wives of the Messenger of Allah (peace and blessings of Allah be upon him), but fixed six thousand for Lady Juwayriya and Lady Safiyya (RA). Because she protested, twelve thousand was fixed.24

All experts on the Prophet’s biography have expressed unreserved praise for the moral qualities of Lady Safiyya (RA). Allama Ibn ʿAbd al-Barr wrote:

The Arabic text is to be supplied

—“Safiyya (RA) was a patient, intelligent, and learned woman.”25

Ibn al-Athir said:

The Arabic text is to be supplied

—“She was one of the most intelligent women.”26

Allama al-Dhahabi said:

The Arabic text is to be supplied

—“Lady Safiyya (RA) was noble, intelligent, high-born, beautiful, and devout.”27

Like the other wives of the Messenger of Allah (peace and blessings of Allah be upon him), Lady Safiyya (RA) was also a center of knowledge and spiritual insight. People would often ask her about various matters and were satisfied when they received her answers. A woman named Suhayra bint Haykar once came to Madinah after performing Hajj to meet Lady Safiyya (RA). When she went to Lady Safiyya’s home, she saw many women from Kufa sitting there and asking her various questions. She was answering them very eloquently.

Suhayra had also come for the same purpose. Through the women from Kufa, she wished to learn the ruling concerning nabidh. Hearing the question, Lady Safiyya (RA) said, “The Iraqis frequently ask about this issue.”28

Ten hadiths have been narrated from Lady Safiyya (RA). They were narrated by Imam Zayn al-ʿAbidin, Ishaq ibn ʿAbdullah ibn al-Harith, Muslim ibn Safwan, Kinanah, Ayazid ibn Muʿattab, and others. One of the ten hadiths is agreed upon by al-Bukhari and Muslim.29

Lady Safiyya (RA) passed away in Madinah in Ramadan of 50 AH, at the age of sixty. Saʿid ibn al-ʿAs (RA) led her funeral prayer. According to another report, Muʿawiya (RA) led the prayer, as he was in Madinah after performing Hajj.30 She was buried in the al-Baqiʿ cemetery.31 Before her death, she bequeathed that one-third of her remaining property should go to her nephew.32

Ibn Saʿd wrote, on the authority of al-Waqidi, that she left one hundred thousand dirhams. Ibn Hisham said that she left thirty thousand. Lady Safiyya’s (RA) nephew was Jewish. For this reason, people became hesitant and reluctant to carry out her bequest. But when Lady Aisha (RA) heard of it, she sent word through someone: “People! Fear Allah. Carry out Safiyya’s (RA) bequest.” In the end, it was carried out.33

Ibn Saʿd narrated from al-Waqidi that Lady Safiyya said: “When I came to the Messenger of Allah (peace and blessings of Allah be upon him), I had not yet completed seventeen years of age.”34 Al-Waqidi also said that she passed away in 52 AH. In another report of his, the year 50 AH is mentioned. Ibn Hajar considered the report of 50 AH to be more accurate. Ibn Mundah and Ibn Hibban said that she died in 36 AH. But Ibn Hajar said that this was completely incorrect, because ʿAli ibn Husayn (RA) had not even been born in 36 AH. Yet al-Bukhari and Muslim compiled a hadith narrated by him from Lady Safiyya (RA).35 Lady Safiyya (RA) could prepare very delicious food. Even when the Messenger of Allah (peace and blessings of Allah be upon him) was staying in the homes of his other wives, she would sometimes prepare food and send it to him. Once, while the Messenger of Allah (peace and blessings of Allah be upon him) was staying at Lady Aisha’s (RA) home, she sent him food. An account of this is found in al-Bukhari, al-Nasa’i, and other books.

Once Lady Safiyya (RA) said, “O Messenger of Allah! All your other wives have relatives, whereas I have none. If something were to happen to you, with whom would I take refuge?” The Messenger (peace and blessings of Allah be upon him) replied, “With ʿAli (RA).”36 Umm al-Muʾminin Lady Safiyya (RA) narrated: Once, during the last ten days of Ramadan, the Messenger of Allah (peace and blessings of Allah be upon him) was staying in the mosque for iʿtikaf. One day during that time, she went to the mosque to meet him. After speaking with the Messenger of Allah (peace and blessings of Allah be upon him) for a while, she stood up to return home. The Messenger (peace and blessings of Allah be upon him) accompanied her as far as the mosque door near Umm Salama’s door. At that time, two men from the Ansar were passing along the way. They greeted the Messenger of Allah (peace and blessings of Allah be upon him). The Messenger (peace and blessings of Allah be upon him) said to them, “Wait a moment; this is Safiyya bint Huyayy.” Hearing this, they recited “Subhanallah” and pronounced the takbir. Thereupon the Prophet (peace and blessings of Allah be upon him) said, “Satan can reach every vein and blood vessel of the children of Adam. I feared that he might put something bad into the hearts of you two.”37

Once, a slave woman of Lady Safiyya (RA) complained to Caliph ʿUmar (RA) that traces of Judaism still remained in her, because she still observed Saturday and maintained relations with the Jews. To verify the slave woman’s statement, ʿUmar (RA) sent someone to ask Lady Safiyya (RA) about the accusation. She replied, “Since Allah gave me Friday in place of Saturday, there has been no need for me to observe Saturday. As for my maintaining relations with the Jews, my explanation is that I have relatives there. I must keep my family ties with them.” Then she called the slave woman and asked her who had encouraged her to make this accusation. The slave woman replied, “Satan.” Lady Safiyya (RA) fell silent and set the slave woman free.38

Before her marriage to the Messenger of Allah (peace and blessings of Allah be upon him), Lady Safiyya once dreamed that the moon in the sky came down and fell into her lap. When she told her mother—or, according to another report, her husband—about the dream, he slapped her on the cheek and said, “Are you stretching your neck toward Muhammad, the king of the Arabs?” The mark of that slap remained on her cheek until she came to the Messenger of Allah (peace and blessings of Allah be upon him). When the Messenger asked what had caused the mark, she told him the whole story.39