A few incidents of her life with the Nabi salla Llahu ‘alayhi wa sallam

Life in the Home of the Nabi salla Llahu ‘alayhi wa sallam
June 8, 2021
Her Position in the Sight of the Nabi salla Llahu ‘alayhi wa sallam
June 8, 2021

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A few incidents of her life with the Nabi salla Llahu ‘alayhi wa sallam

 

Appearance in front of the Nabi salla Llahu ‘alayhi wa sallam

Sayyidah Aisha radiya Llahu ‘anha was concerned about her appearance and beauty, ensuring to the best of her ability, that the Nabi salla Llahu ‘alayhi wa sallam should only see what pleases him. One of her narrations in this regard follows:

 

دخل علي رسول الله فرأى في يدي فتخات من ورق فقال ما هذا يا عائشة فقلت صنعتهن أتزين لك يا رسول الله

The Messenger of Allah salla Llahu ‘alayhi wa sallam entered upon me and I had large silver rings[1] on my hand. He asked, “What is this, O Aisha?”

“I made them in order to beautify myself for you, O Messenger of Allah,” she replied.[2]

 

One directive she would present to women was to beautify themselves for their husbands. She told one woman:

 

إن كان لك زوج فاستطعت أن تنزعي مقلتيك فتضعيهما أحسن مما هما فافعلي

If you have a spouse and are able to remove your eyes[3] and replace them with more beautiful eyes, then do so.[4]

 

Clothing & Veil

Sayyidah Aisha radiya Llahu ‘anha owned only one set of clothing [in the beginning]. She relates:

 

ما كان لإحدانا إلا ثوب واحد تحيض فيه فإذا أصابه شيء من دم قالت بريقها فقصعته بظفرها

We [women] only owned one pair of clothing in which we passed our menstrual cycle. If any blood fell on it, the owner would apply her saliva to it and scrape it off[5] with her nails.[6]

 

She owned a dress which was very expensive, worth 5 silver coins. Women would borrow it from her to dress up brides with it on their wedding nights. Sayyidah Aisha radiya Llahu ‘anha reports:

 

كان لي منهن درع على عهد رسول الله فما كانت امرأة تقين أي تزين لزفافها إلا أرسلت إلي تستعيره

During the lifetime of the Messenger of Allah salla Llahu ‘alayhi wa sallam, I had a dress[7] which no woman desiring to appear elegant on her wedding night failed to borrow from me.

 

She would adorn herself with a necklace made of Zafari pearls[8], as documented in the slander incident.

Qasim ibn Muhammad reports:

لقد رأيت عائشة تلبس المعصفر و تلبس خواتيم الذهب

I saw Aisha wearing safflower colour clothing and gold rings.[9]

 

Service to the Messenger of Allah salla Llahu ‘alayhi wa sallam and Fulfilling his Rights

In the early stages of marriage, Sayyidah Aisha radiya Llahu ‘anha did not have any servant. Later, she purchased Sayyidah Barirah radiya Llahu ‘anha and freed her, stipulating that she will receive her wala’.[10]

Sayyidah Aisha radiya Llahu ‘anha would serve the Messenger of Allah salla Llahu ‘alayhi wa sallam at home and fulfil all his necessities. She would wash his miswak[11] and comb his hair, even when he was sitting in i’tikaf in the Masjid and she was menstruating. In this regard, she reports:

 

كان رسول الله صلى الله عليه وسلم إذا اعتكف يدني إلي رأسه فأرجله وكان لا يدخل البيت إلا لحاجة الإنسان

When the Messenger of Allah salla Llahu ‘alayhi wa sallam was in i’tikaf, he would bring his head close to me and I would comb his hair[12]. He would not enter the house except to answer the call of nature.

 

Another narration says:

أنها كانت ترجل رأس رسول الله صلى الله عليه وسلم وهي حائض وهو معتكف في المسجد وهي في حجرتها يناولها رأسه

She would comb the Messenger of Allah’s salla Llahu ‘alayhi wa sallam hair while she was menstruating. At the time, he was in i’tikaf in the Masjid while she was in her room. He would stretch out his head to her.[13]

 

She would apply perfume to the Messenger of Allah’s salla Llahu ‘alayhi wa sallam body with her own hand before he entered the state of ihram and after coming out from it. She reports:

طيبت رسول الله صلى الله عليه وسلم بيدي بذريرة في حجة الوداع الحل والإحرام

I applied dharirah[14] perfume to the Messenger of Allah salla Llahu ‘alayhi wa sallam with my hand in the Farewell Pilgrimage, for entering and exiting the ihram.[15]

 

Another narration contains the wording:

طيبت رسول الله صلى الله عليه وسلم عند حرمه بأطيب الطيب

I applied the best scented perfume to the Messenger of Allah salla Llahu ‘alayhi wa sallam before he entered the state of ihram.[16]

 

Likewise, she would assist in general work. Aswad mentions that she would twine[17] the garlands for the sacrificial animals of the Nabi salla Llahu ‘alayhi wa sallam.[18]

She would secure the comfort of the Messenger of Allah salla Llahu ‘alayhi wa sallam even when she had to undergo hardship. An instance of this is when the army was delayed while searching for her necklace. The Messenger of Allah salla Llahu ‘alayhi wa sallam had dozed off, resting his blessed head in her lap. Sayyidina Abu Bakr radiya Llahu ‘anhu approached and poked her in her waist and reprimanded her. Nothing stopped her from moving except that the Messenger of Allah salla Llahu ‘alayhi wa sallam was resting upon her. She relates:

 

خرجنا مع رسول الله صلى الله عليه وسلم في بعض أسفاره حتى إذا كنا بالبيداء أو بذات الجيش انقطع عقد لي فأقام رسول الله صلى الله عليه وسلم على التماسه وأقام الناس معه وليسوا على ماء فأتى الناس إلى أبي بكر الصديق فقالوا ألا ترى ما صنعت عائشة أقامت برسول الله صلى الله عليه وسلم والناس وليسوا على ماء وليس معهم ماء فجاء أبو بكر ورسول الله صلى الله عليه وسلم واضع رأسه على فخذي قد نام فقال حبست رسول الله صلى الله عليه وسلم والناس وليسوا على ماء وليس معهم ماء فقالت عائشة فعاتبني أبو بكر وقال ما شاء الله أن يقول وجعل يطعنني بيده في خاصرتي فلا يمنعني من التحرك إلا مكان رسول الله صلى الله عليه وسلم على فخذي فقام رسول الله صلى الله عليه وسلم حين أصبح على غير ماء فأنزل الله آية التيمم فتيمموا فقال أسيد بن حضير ما هي بأول بركتكم يا آل أبي بكر قال فبعثنا البعير الذي كنت عليه فأصبنا العقد تحته

We journeyed with the Messenger of Allah salla Llahu ‘alayhi wa sallam on one of his travels. As we reached Bayda’ or Dhat al Jaysh[19], my necklace broke [and went missing]. The Messenger of Allah salla Llahu ‘alayhi wa sallam stayed to search for it and the people stayed with him, whereas they were not at a water place. Later, the people approached Abu Bakr al Siddiq and complained, “Do you not see what Aisha has done? She stalled the Messenger of Allah salla Llahu ‘alayhi wa sallam and the army, whereas they are not at a water place and they have no water.”

Abu Bakr approached me, after the Messenger of Allah salla Llahu ‘alayhi wa sallam had placed his head on my thigh and fallen asleep, and shouted, “You have stalled the Messenger of Allah salla Llahu ‘alayhi wa sallam and the people whereas they are neither by a water place nor do they have any water.”

Aisha continues: Abu Bakr scolded me and said whatever Allah willed him to say. He began poking his fingers into my waist. Nothing prevented me from moving except the Messenger of Allah salla Llahu ‘alayhi wa sallam resting upon my thigh.

The Messenger of Allah salla Llahu ‘alayhi wa sallam awoke in the morning and there was no water available. Just then, Allah revealed the verse of Tayammum and the people performed Tayammum. Usayd ibn Hudayr[20] observed, “This is not your first blessing, O family of Abu Bakr.”

We then made the camel upon which I was riding stand and found the necklace underneath it.[21]

 

During his final illness, she would read and blow on the Messenger of Allah salla Llahu ‘alayhi wa sallam.

 

كان رسول الله صلى الله عليه وسلم إذا مرض أحد من أهله نفث عليه بالمعوذات فلما مرض مرضه الذي مات فيه جعلت أنفث عليه و أمسحه بيد نفسه لأنها كانت أعظم بركة من يدي

Whenever any family member of his fell ill, the Messenger of Allah salla Llahu ‘alayhi wa sallam would blow upon him after reciting the mu’awwadhat[22]. When he fell ill—the illness in which he passed away—I would blow on him and rub his body with his own hand since it had greater blessings than mine.[23]

 

Sayyidah Aisha radiya Llahu ‘anha loved to be in the close proximity of the Nabi salla Llahu ‘alayhi wa sallam and did not hand over her day to anyone else. Sayyidah Muazah al ‘Adawiyyah[24] radiya Llahu ‘anha reports from Sayyidah Aisha radiya Llahu ‘anha:

 

أن رسول الله صلى الله عليه وسلم كان يستأذن في يوم المرأة منا بعد أن أنزلت هذه الآية تُرْجِيْ مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِيْ إِلَيْكَ مَنْ تَشَاءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ فقلت لها ما كنت تقولين قالت كنت أقول له إن كان ذاك إلي فإني لا أريد يا رسول الله أن أوثر عليك أحدا

The Messenger of Allah salla Llahu ‘alayhi wa sallam would seek permission from us [his wives] with regards to our appointed day after the revelation of this verse: You, [O Muhammad], may put aside whom you will of them or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated – there is no blame upon you [in returning her].[25]

I asked her, “How would you respond?”

She explains, “I would tell him: ‘If the choice is mine, then certainly I would not prefer anyone above you, O Messenger of Allah.’”[26]

 

Al Nawawi[27] expounds:

 

هذه المنافسة فيه صلى الله عليه وسلم ليست لمجرد الاستمتاع ولمطلق العشرة وشهوات النفوس وحظوظها التي تكون من بعض الناس بل هي منافسة في أمور الآخرة والقرب من سيد الأولين والآخرين والرغبة فيه وفي خدمته ومعاشرته والاستفادة منه وفي قضاء حقوقه وحوائجه وتوقع نزول الرحمة والوحي عليه عندها ونحو ذلك

This competition to win him salla Llahu ‘alayhi wa sallam was not just for enjoyment, company, and to satisfy carnal desires and passions—as is the case of some people—rather, this is competition in aspects of the Hereafter, proximity to the leader of the former and latter nations, the enthusiasm to be with him, to serve him, to be in his company, to take benefit from him, to fulfil his rights and needs, and to anticipate the descending of mercy and revelation upon him at her home, etc.[28]

 

Sayyidah Aisha radiya Llahu ‘anha would delay keeping her missed fasts of Ramadan till the next Sha’ban, out of consideration for the Messenger of Allah salla Llahu ‘alayhi wa sallam. She reports:

 

كان يكون علي الصوم من رمضان فما أستطيع أن أقضيه إلا في شعبان الشغل من رسول الله صلى الله عليه وسلم أو برسول الله صلى الله عليه وسلم

Fasts from Ramadan would be mandatory upon me. I would not be able to complete them except in Sha’ban due to my preoccupation[29] in serving the Messenger of Allah salla Llahu ‘alayhi wa sallam.[30]

 

Another narration reads:

فما تقدر على أن تقضيه مع رسول الله صلى الله عليه وسلم حتى يأتي شعبان

She was not able to complete them in the presence of the Messenger of Allah salla Llahu ‘alayhi wa sallam until Sha’ban came.[31]

 

Al Nawawi explains:

 

وتعني بالشغل وبقولها في الحديث الثاني فما تقدر على أن تقضيه أن كل واحدة منهن كانت مهيئة نفسها لرسول الله صلى الله عليه وسلم مترصدة لاستمتاعه في جميع أوقاته إن أراد ذلك ولا تدري متى يريده ولم تستأذنه في الصوم مخافة أن يأذن وقد يكون له حاجة فيها فتفوتها عليه وهذا من الأدب … وإنما كانت تصومه في شعبان لأن النبي صلى الله عليه وسلم كان يصوم معظم شعبان فلا حاجة له فيهن حينئذ في النهار ولأنه إذا جاء شعبان يضيق قضاء رمضان فإنه لا يجوز تأخيره عنه

By her words preoccupation and I was not able to complete them in the second hadith, she means that each of them was prepared for the Messenger of Allah salla Llahu ‘alayhi wa sallam waiting to give him enjoyment at all times, if he desired the same, and they were not aware when he would desire it. She did not seek his permission to fast fearing that he would award permission and then desire her and she would not be able to fulfil his desire. This is an aspect of respect.

She would complete the missed fasts in Sha’ban because the Messenger of Allah salla Llahu ‘alayhi wa sallam would fast most of the month of Sha’ban and therefore had no need for her during the day. Another reason is that when Sha’ban arrives, the days for fulfilling the missed fasts of [the previous] Ramadan are limited since it is not permissible to delay it further than it.[32]

 

Just as Sayyidah Aisha radiya Llahu ‘anha had a passionate consideration for the Messenger of Allah salla Llahu ‘alayhi wa sallam, she would take note of his emotional states of sadness and happiness. No sooner she noticed a slight change in his face, she rushed to enquire what bothered him. One example of this is the following narration:

 

كان إذا رأى غيما أو ريحا عرف ذلك في وجهه فقالت يا رسول الله أرى الناس إذا رأوا الغيم فرحوا رجاء أن يكون فيه المطر وأراك إذا رأيته عرفت في وجهك الكراهية قالت فقال يا عائشة ما يؤمنني أن يكون فيه عذاب قد عذب قوم بالريح وقد رأى قوم العذاب فقالوا هذا عارض ممطرنا

When he would observe clouds or strong winds, a change would be noticed in his facial expressions. I enquired, “O Messenger of Allah, I observe that when people see clouds, they become happy hoping that rain will fall. Alternatively, I observe that when you see the same, there appears discomfort on your face.”

He explained, “O Aisha, what gives me safety that it carries no punishment? A nation was punished with wind. Another nation saw the punishment and said, ‘This is a cloud bringing us rain.’”[33]

 

Understanding the Nabi salla Llahu ‘alayhi wa sallam from his Glances even when he does not Speak

Dhakwan reports that Sayyidah Aisha radiya Llahu ‘anha would say:

 

إن من نعم الله علي أن رسول الله صلى الله عليه وسلم توفي في بيتي وفي يومي وبين سحري ونحري وأن الله جمع بين ريقي وريقه عند موته دخل علي عبد الرحمن وبيده سواك وأنا مسندة رسول الله صلى الله عليه وسلم فرأيته ينظر إليه وعرفت أنه يحب السواك فقلت آخذه لك فأشار برأسه أن نعم فتناوله فاشتد عليه فقلت ألينه لك فأشار برأسه أن نعم فلينته فأمره

One of the magnificent favours of Allah upon me is that the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away in my home, on my day, on my chest[34]. Furthermore, Allah had mixed my saliva with his at the time of his demise.

‘Abdur Rahman entered upon me holding a miswak in his hand. At the time, I was supporting the Messenger of Allah salla Llahu ‘alayhi wa sallam. I noticed him looking at it and knew that he loved the miswak so I asked, “Should I take it for you?” He nodded his head to affirm. I [took it and] handed it to him. It was too hard for him so I asked, “Should I soften it for you?” He again nodded his head in affirmation. I softened it and he cleaned his teeth with it.

 

Another narration contains the following:

 

فأخذت السواك فقضمته ونفضته وطيبته ثم دفعته إلى النبي صلى الله عليه وسلم فاستن به فما رأيت رسول الله صلى الله عليه وسلم استن استنانا قط أحسن منه فما عدا أن فرغ رسول الله صلى الله عليه وسلم رفع يده أو أصبعه ثم قال في الرفيق الأعلى ثلاثا ثم قضى

I took the miswak, chewed it[35], softened it, made it comfortable, and then handed it over to the Nabi salla Llahu ‘alayhi wa sallam who cleaned his teeth with it. I never saw the Messenger of Allah salla Llahu ‘alayhi wa sallam cleaning his teeth with more passion than on that occasion. The Messenger of Allah salla Llahu ‘alayhi wa sallam had hardly finished, when he raised his hand or finger and submitted thrice, “With the highest companion[36],” and left this world[37].[38]

 

Keeping the Messenger of Allah’s salla Llahu ‘alayhi wa sallam Secrets

Due to her close proximity to the Messenger of Allah salla Llahu ‘alayhi wa sallam and his intense love for her, he would confide to her his secrets which she would conceal, as happened on the occasion of the Conquest of Makkah. The Messenger of Allah salla Llahu ‘alayhi wa sallam spotted a cloud and observed:

 

إن هذا السحاب لينصب بنصر بني كعب فمكث رسول الله صلى الله عليه وسلم ما شاء الله أن يمكث بعدما خرج من عنده أبو سفيان ثم أعذر في الجهاز وأمر عائشة أن تجهزه وتخفي ذلك ثم خرج رسول الله صلى الله عليه وسلم إلى المسجد أو إلى بعض حاجاته فدخل أبو بكر على عائشة فوجد عندها حنطة تنسف أو تنقى فقال لها يا بنية لماذا تصنعين هذا الطعام فسكتت فقال أيريد رسول الله صلى الله عليه وسلم أن يغزو فصمتت فقال لعله يريد بني الأصفر وهم الروم فذكر من ذلك أمرا فيه منهم بعض المكروه في ذلك الزمان فصمتت قال فلعله يريد أهل نجد فذكر منهم بعض المكروه في ذلك الزمان فصمتت قال فلعله يريد قريشا وإن لهم مدة فصمتت قال فدخل رسول الله صلى الله عليه وسلم فقال يا رسول الله أتريد أن تخرج مخرجا قال نعم قال فلعلك تريد بني الأصفر قال لا قال أفتريد أهل نجد قال لا قال فلعلك تريد قريشا قال نعم قال أبو بكر يا رسول الله أليس بينك و بينهم مدة قال ألم يبلغك ما صنعوا ببني كعب

Certainly, this cloud rises with assistance for the Banu Ka’b. The Messenger of Allah salla Llahu ‘alayhi wa sallam waited for as long as Allah willed him to wait after Abu Sufyan had left his presence. He then hastened in preparation and instructed Aisha to prepare things and keep it secret. The Messenger of Allah salla Llahu ‘alayhi wa sallam left for the Masjid or for some other work. Meanwhile, Abu Bakr entered the presence of Aisha and found wheat being blown or cleaned.

He asked her, “O daughter, why are you preparing this food?”

Aisha remained silent.

He enquired, “Does the Messenger of Allah salla Llahu ‘alayhi wa sallam intend to wage war?”

She remained silent.

He probed, “Probably, he intends fighting the Romans. He did mention something objectionable about them in this time.”

She never said a word.

He suggested, “Maybe his target is the people of Najd. He did speak about their offensiveness.”

She remained silent.

“Probably he intends the Quraysh. However, they still have time (for the peace treaty to expire).”

Yet, no word escaped her lips.

Just then, the Messenger of Allah salla Llahu ‘alayhi wa sallam entered. Abu Bakr enquired, “O Messenger of Allah, do you intend going out for war?”

“Yes,” he replied.

“Probably your target is the Romans.”

He replied in the negative.

“Then the people of Najd?”

“No.”

“Do you intend the Quraysh, then?”

“Yes,” he replied.

Abu Bakr submitted, “O Messenger of Allah, is there not a peace treaty between you and them?”

He exclaimed, “Has the news of what they perpetrated against the Banu Ka’b not reached you?”[39]

 

Defending & Avenging The Messenger of Allah salla Llahu ‘alayhi wa sallam

 

عن عروة بن الزبير أن عائشة رضي الله عنها زوج النبي صلى الله عليه وسلم قالت دخل رهط من اليهود على رسول الله صلى الله عليه وسلم فقالوا السام عليكم قالت عائشة ففهمتها فقلت وعليكم السام واللعنة قالت فقال رسول الله صلى الله عليه وسلم مهلا يا عائشة إن الله يحب الرفق في الأمر كله فقلت يا رسول الله أولم تسمع ما قالوا قال رسول الله صلى الله عليه وسلم قد قلت وعليكم

‘Urwah ibn al Zubair reports that Aisha radiya Llahu ‘anha the wife of the Nabi salla Llahu ‘alayhi wa sallam relates:

A group[40] of Jews entered the presence of the Messenger of Allah salla Llahu ‘alayhi wa sallam and said, “May death[41] befall you.”

Aisha says: I caught up so I retorted, “May death and curse be upon you.”

“Slowly, O Aisha,” said the Messenger of Allah salla Llahu ‘alayhi wa sallam, “Indeed, Allah loves compassion in all affairs.”

I submitted, “O Messenger of Allah, did you not hear what they said?”

The Messenger of Allah salla Llahu ‘alayhi wa sallam explained, “I told them: and the same be upon you.”[42]

 

The narration of Muslim[43] reads:

 

أتى النبي صلى الله عليه وسلم أناس من اليهود فقالوا السام عليك يا أبا القاسم قال وعليكم قالت عائشة قلت بل عليكم السام والذام فقال رسول الله صلى الله عليه وسلم يا عائشة لا تكوني فاحشة فقال ما سمعت ما قالوا فقال أوليس قد رددت عليهم الذي قالوا قلت وعليكم

Some Jewish men came to the Nabi salla Llahu ‘alayhi wa sallam and said, “Death be upon you, O Abu al Qasim.”

“And upon you the same,” he replied.

She says: I said, “Death and reproach[44] be upon you!”

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “O Aisha, be not vulgar.”

I submitted, “Did you not hear what they said?”

He explained, “Did I not respond to their statement by saying: and upon you the same?”[45]

 

Al Nawawi comments on this hadith:

وأما سبها لهم ففيه الانتصار من الظالم وفيه الانتصار لأهل الفضل ممن يؤذيهم

With regards to her cursing them, it contains taking revenge from the oppressor and taking revenge for people of virtue from those who harm them.[46]

 

Possessiveness over the Messenger of Allah salla Llahu ‘alayhi wa sallam

Possessiveness and protective jealousy is built in the nature of women. It is evidence of her love for her husband, especially when he has co-wives. Sayyidah Aisha radiya Llahu ‘anha did not escape this inherent quality. She experienced protective jealousy over the Nabi salla Llahu ‘alayhi wa sallam. One day, the Messenger of Allah salla Llahu ‘alayhi wa sallam asked her:

 

أغرت قالت ومالي لا يغار مثلي على مثلك

“Were you jealous?”

She replied, “Why should one like me not experience protective jealousy over you?”[47]

 

Upcoming are several reports which depict the level of Sayyidah Aisha’s radiya Llahu ‘anha protective jealousy over the Nabi salla Llahu ‘alayhi wa sallam:

 

عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان إذا خرج أقرع بين نسائه فطارت القرعة لعائشة وحفصة وكان النبي صلى الله عليه وسلم إذا كان بالليل سار مع عائشة يتحدث فقالت حفصة ألا تركبين الليلة بعيري وأركب بعيرك تنظرين وأنظر فقالت بلى فركبت فجاء النبي صلى الله عليه وسلم إلى جمل عائشة وعليه حفصة فسلم عليها ثم سار حتى نزلوا وافتقدته عائشة فلما نزلوا جعلت رجليها بين الإذخر وتقول يا رب سلط علي عقربا أو حية تلدغني ولا أستطيع أن أقول له شيئا

Aisha radiya Llahu ‘anha reports:

When the Nabi salla Llahu ‘alayhi wa sallam would travel, he would cast lots between his wives. The names of Aisha and Hafsah[48] came out in the lot. At night, the Nabi salla Llahu ‘alayhi wa sallam would ride along with Aisha and have a chat.

Hafsah suggested, “Would you not mount my camel tonight and I mount yours and we see [if the Messenger of Allah salla Llahu ‘alayhi wa sallam realises]?”

“Why not,” replied Aisha.

She, thus, mounted [Aisha’s camel]. The Nabi salla Llahu ‘alayhi wa sallam came to Aisha’s camel—upon which was Hafsah—greeted her and rode until they alighted. In the meantime, Aisha never got to see him. After they alighted, she placed her feet between the grass and prayed, “O Rabb, let a scorpion or snake loose upon me to bite me so that I am not able to tell him anything.”[49]

 

وعن أنس بن مالك رضي الله عنه قال كان النبي صلى الله عليه وسلم عند بعض نسائه فأرسلت إحدى أمهات المؤمنين بصحفة فيها طعام فضربت التي النبي صلى الله عليه وسلم في بيتها بد الخادم فسقطت الصحفة فانفلقت فجمع النبي صلى الله عليه وسلم فلق الصحفة ثم جعل يجمع فيها الطعام الذي كان في الصحفة ويقول غارت أمكم ثم حبس الخادم حتى أتي بصحفة من عند التي هو في بيتها فدفع الصحفة الصحيحة إلى التي كسرت صحفتها وأمسك المكسورة في بيت التي كسرت

Anas ibn Malik radiya Llahu ‘anhu reports:

The Nabi salla Llahu ‘alayhi wa sallam was by one of his wives[50]. One of the Ummahat al Mu’minin sent a platter[51] with food to him. The one in whose home the Nabi salla Llahu ‘alayhi wa sallam was hit the hand of the servant, causing the platter to fall and break. The Nabi salla Llahu ‘alayhi wa sallam gathered the broken pieces[52] of the platter and began picking up the food that was in the platter commenting, “Your mother was gripped by protective jealousy!” He then kept the servant behind until a platter from the home of the wife he was at was brought. He sent the unbroken platter to the one whose platter was broken and kept the broken platter at the house of the one who broke it.[53]

 

عن عائشة رضي الله عنها أن رسول الله صلى الله عليه وسلم كان يمكث عند زينب بنت جحش فيشرب عندها عسلا فتواصيت أنا وحفصة أن أيتنا دخل عليها النبي صلى الله عليه وسلم فلتقل إني أجد منك ريح مغافير أكلت مغافير فدخل على إحداهما فقالت ذلك له فقال لا بل شربت عسلا عند زينب بنت جحش ولن أعود له فنزلت يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ إِنْ تَتُوْبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوْبُكُمَا لعائشة وحفصة وَإِذْ أَسَرَّ النَّبِيُّ إِلىٰ بَعْضِ أَزْوَاجِهِ حَدِيْثًا لقوله بل شربت عسلا

Aisha radiya Llahu ‘anha reports:

The Messenger of Allah salla Llahu ‘alayhi wa sallam would stay [longer] by Zainab bint Jahsh and drink honey at her place. I and Hafsah devised a plan that whoever’s home the Messenger of Allah salla Llahu ‘alayhi wa sallam enters, she should tell him, “I get the odour of maghafir[54] from you. Have you eaten maghafir?” He entered upon one of them and she told him that. He answered, “No, actually, I drank honey by Zainab bint Jahsh. Nonetheless, I will not repeat it.” Upon this were the verses revealed:

O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you.[55]

If you two [wives] repent to Allah, [it is best],[56] addressing Aisha and Hafsah.

And [remember] when the Prophet confided to one of his wives a statement.[57] His statement: In fact, I drank honey.[58]

 

عن عائشة رضي الله عنها قالت كان رسول الله صلى الله عليه وسلم يحب العسل والحلواء وكان إذا انصرف من العصر دخل على نسائه فيدنو من إحداهن فدخل على حفصة بنت عمر فاحتبس أكثر ما كان يحتبس فغرت فسألت عن ذلك فقيل لي أهدت لها امرأة من قومها عكة من عسل فسقت النبي صلى الله عليه وسلم منه شربة فقلت أما والله لنحتالن له فقلت لسودة بنت زمعة إنه سيدنو منك فإذا دنا منك فقولي أكلت مغافير فإنه سيقول لك لا فقولي له ما هذه الريح التي أجد منك فإنه سيقول لك سقتني حفصة شربة عسل فقولي له جرست نحله العرفط وسأقول ذلك وقولي أنت يا صفية ذاك قالت تقول سودة فوالله ما هو إلا أن قام على الباب فأردت أن أباديه بما أمرتني به فرقا منك فلما دنا منها قالت له سودة يا رسول الله أكلت مغافير قال لا قالت فما هذه الريح التي أجد منك قال سقتني حفصة شربة عسل فقالت جرست نحله العرفط فلما دار إلي قلت له نحو ذلك فلما دار إلى صفية قالت له مثل ذلك فلما دار إلى حفصة قالت يا رسول الله ألا أسقيك منه قال لا حاجة لي فيه قالت تقول سودة والله لقد حرمناه قلت لها اسكتي

Aisha radiya Llahu ‘anha reports:

The Messenger of Allah salla Llahu ‘alayhi wa sallam loved honey and sweet dishes. After performing ‘Asr, he would visit his wives and get intimate with them. He entered the home of Hafsah bint ‘Umar and stayed longer than usual. I felt jealous so I made enquiries into it. I was told that a woman from her tribe gifted her a jar[59] of honey and she gave a drink of it to the Nabi salla Llahu ‘alayhi wa sallam. I said, “By Allah, I will definitely devise a plan.”

I told Saudah bint Zam’ah, “He will come close to you. When he does, tell him, ‘Did you eat maghafir?’ He will reply in the negative. Ask him, ‘What is this smell I am getting from you?’ He will say, ‘Hafsah gave me honey to drink.’ Tell him, ‘Seems like the bee ate from the ‘urfut[60].’ I will do the same. O Safiyyah, you should also do this.”

Saudah remarks: By Allah, he just stood at the door and I was about to tell him what you instructed me out of fear for you.[61]

When he got close to her, Saudah asked him, “O Messenger of Allah, you ate maghafir?”

“No,” he replied.

“Then what is this smell I am getting from you?”

“Hafsah gave me honey to drink.”

She remarked, “It appears that the bee ate from the ‘urfut.”

When he visited me, I had a similar dialogue with him and Safiyyah had the same dialogue with him when he visited her. Thereafter, when he went to Hafsah, she offered, “O Messenger of Allah, should I not give you a drink of it?”

“No,” he replied, “I have no desire for it.”[62]

Saudah regretted, “By Allah, we have made it impermissible.”

“Keep quiet[63],” I told her.[64]

 

وعنها أيضا قالت افتقدت النبي صلى الله عليه وسلم ذات ليلة فظننت أنه ذهب إلى بعض نسائه فتحسست ثم رجعت فإذا هو راكع أو ساجد يقول سبحانك وبحمدك لا إله إلا أنت فقلت بأبي أنت و أمي إني لفي شأن و إنك لفي آخر

She reports:

I could not find the Nabi salla Llahu ‘alayhi wa sallam one night. I thought that perhaps he went to another wife of his. I thus went out to spy [on him] and returned only to find him bowing or prostrating while reciting: “Glory be to You with Your praise! There is no deity save You.”

I exclaimed, “May my parents be sacrificed for you. I am in one state whereas you are in another realm!”[65]

 

وعنها أيضا قالت ألا أحدثكم عن النبي صلى الله عليه وسلم وعني قلنا بلى قالت لما كانت ليلتي انقلب فوضع نعليه عند رجليه ووضع رداءه وبسط إزاره على فراشه ولم يلبث إلا ريثما ظن أني قد رقدت ثم انتعل رويدا وأخذ رداءه رويدا ثم فتح الباب رويدا وخرج وأجافه رويدا وجعلت درعي في رأسي فاختمرت وتقنعت إزاري وانطلقت في إثره حتى جاء البقيع فرفع يديه ثلاث مرات وأطال القيام ثم انحرف وانحرفت فأسرع فأسرعت فهرول فهرولت فأحضر فأحضرت وسبقته فدخلت وليس إلا أن اضطجعت فدخل فقال مالك يا عائش رابية قال سليمان حسبته قال حشيا قال لتخبرني أو ليخبرني اللطيف الخبير قلت يا رسول الله بأبي أنت وأمي فأخبرته الخبر قال أنت السواد الذي رأيت أمامي قلت نعم قالت فلهدني لهدة في صدري أوجعتني قال أظننت أن يحيف الله عليك ورسوله قالت مهما يكتم الناس فقد علمه الله عز وجل قال نعم قال فإن جبريل عليه السلام أتاني حين رأيت ولم يكن يدخل عليك وقد وضعت ثيابك فناداني فأخفى منك فأجبته وأخفيته منك وظننت أنك قد رقدت فكرهت أن أوقظك وخشيت أن تستوحشي فأمرني أن آتي أهل البقيع فأستغفر لهم

She asked:

“Should I not inform you of the Nabi salla Llahu ‘alayhi wa sallam and myself?”

“Definitely,” we replied.

She narrated: Once, it was my night when he returned home. He placed his sandals by his feet, took off his shawl, and spread his lower garment over his bedding [before laying down]. He waited only for the duration that he felt I had fallen asleep. He then put on his shoes quietly, took his shawl slowly, opened the door gently, left and closed it cautiously. I placed my dress by my head side. I fastened my scarf, wore my lower garment, and left following his footsteps until he arrived at al Baqi’. There, he raised his hands three times and stood for a long time.

He then turned to leave, so I turned to leave. He hastened, so I hastened. He picked up pace, so I picked up pace. He ran, so I ran.[66] I reached just before him and entered. I hardly lied down when he entered and said, “What is the matter, O ‘A’ish? Puffed out[67]!—Sulaiman says: I think he said: Breathless![68]—Either you will tell me or the Knower of Secrets, the Informed will notify me.”

I submitted, “O Messenger of Allah, may my parents be sacrificed for you.” I then told him the story.

He asked, “So you were the figure I saw in front of me?”

“Yes,” I replied. Hearing this, he gave me a shove[69] to my chest which hurt me.

He then remarked, “Do you think that Allah and His Messenger will deal unjustly with you?”

She commented, “Whenever people concealed, Allah—the Mighty and Majestic—informed him.”

“Yes.”[70]

He explained, “Jibril ‘alayh al Salam came to me when you saw [me leaving]. It was not appropriate for him to enter your home after you had undressed. He, thus, called me and kept it secret from you. I answered and concealed it from you. I thought that you had fallen asleep and disliked awakening you, fearing that you would be distressed. He commanded me to go to the people of al Baqi’ and seek forgiveness on their behalf.”[71]

 

وعنها قالت رجع إلي رسول الله صلى الله عليه وسلم ذات يوم من جنازة بالبقيع وأنا أجد صداعا في رأسي وأنا أقول وارأساه قال بل أنا وارأساه قال ما ضرك لو مت قبلي فغسلتك وكفنتك ثم صليت عليك ودفنتك قلت لكني أو لكأني بك والله لو فعلت ذلك لقد رجعت إلى بيتي فأعرست فيه ببعض نسائك قالت فتبسم رسول الله صلى الله عليه وسلم ثم بدئ بوجعه الذي مات فيه

She reports:

One day, the Messenger of Allah salla Llahu ‘alayhi wa sallam returned to me from a janazah at al Baqi’. I had a headache so I whined, “Oh my head pains!”

He grumbled, “Rather, my head pains!”

He said, “No harm will befall you. If you pass away before me, I will wash you, shroud you, pray over you, and then bury you.”

I retorted, “As if I can picture this, by Allah. You will return to my house and get intimate[72] with another wife of yours.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam smiled. Afterwards, his fatal illness started.[73]

 

The hadith of Sayyidina Jabir radiya Llahu ‘anhu contains the following:

 

أن عائشة لما قالت بل أختار الله ورسوله والدار الآخرة قالت يا رسول الله وأسألك أن لا تخبر امرأة من نسائك بالذي قلت فقال لا تسألني امرأة منهن إلا أخبرتها إن الله لم يبعثني متعنتا وإنما بعثني معلما ميسرا

After Aisha said, “Instead, I choose Allah, His Messenger, and the Abode of the Hereafter,” she submitted, “O Messenger of Allah, I request you not to inform any of your other wives what I said.”

He said, “No woman from them will ask me except that I will certainly inform her. Indeed, Allah did not send me as one who displays harshness[74]. Rather, He sent me as a teacher and facilitator.”[75]

 

Ibn Hajar, while listing the valuable lessons from the hadith, states:

 

أن الغيرة تحمل المرأة الكاملة الرأي والعقل على ارتكاب ما لا يليق بحالها لسؤالها النبي صلى الله عليه وسلم أن لا يخبر أحدا من أزواجه بفعلها ولكنه صلى الله عليه وسلم لما علم أن الحامل لها على ذلك ما طبع عليه النساء من الغيرة ومحبة الاستبداد دون ضرائرها لم يسعفها بما طلبت من ذلك

Protective jealousy causes a woman with perfect judgement and intelligence to behave in a way not suitable for her. She requested the Nabi salla Llahu ‘alayhi wa sallam not to inform any of his wives of her decision. The Nabi salla Llahu ‘alayhi wa sallam realised that the protective jealousy inherent in women and her desire for absolutism, to the exclusion of her co-wives, prompted her on to do this. Hence, he did not comply with her request.[76]

 

Aisha radiya Llahu ‘anha says:

 

تقول عائشة قال لي رسول الله صلى الله عليه وسلم إني لأعلم إذا كنت عني راضية وإذا كنت علي غضبى قالت فقلت من أين تعرف ذلك فقال أما إذا كنت عني راضية فإنك تقولين لا ورب محمد وإذا كنت علي غضبى قلت لا ورب إبراهيم قالت قلت أجل والله يا رسول الله ما أهجر إلا اسمك

The Messenger of Allah salla Llahu ‘alayhi wa sallam said to me, “I certainly know when you are pleased with me and when you are displeased with me.”

I said, “How do you come to know this?”

He explained, “When you are pleased with me you say, ‘No, by the Rabb of Muhammad,’ and when you are displeased with me you say, ‘No, by the Rabb of Ibrahim[77].’”

“Yes. By Allah, O Messenger of Allah, ” she affirmed. “I only leave out your name.”[78]

 

Al Nawawi expounds further:

 

قوله صلى الله عليه وسلم لعائشة إني لأعلم إذا كنت عني راضية وإذا كنت علي غضبى إلى قولها يا رسول الله ما أهجر إلا اسمك قال القاضي مغاضبة عائشة للنبي صلى الله عليه وسلم هي مما سبق من الغيرة التي عفي عنها للنساء في كثير من الأحكام … لعدم انفكاكهن منها حتى قال مالك وغيره من علماء المدينة يسقط عنها الحد إذا قذفت زوجها بالفاحشة على جهة الغيرة قال واحتج بما روي عن النبي صلى الله عليه وسلم أنه قال ما تدري الغيراء أعلى الوادي من أسفله ولولا ذلك لكان على عائشة في ذلك من الحرج ما فيه لأن الغضب على النبي صلى الله عليه وسلم و هجره كبيرة عظيمة ولهذا قالت لا أهجر إلا اسمك فدل على أن قلبها وحبها كما كان وإنما الغيرة في النساء لفرط المحبة

With regards his salla Llahu ‘alayhi wa sallam statement to Aisha: I certainly know when you are pleased with me and when you are displeased with me until her affirmation: O Messenger of Allah, I only leave out your name. Al Qadi[79] states: Aisha’s displeasure with the Messenger of Allah salla Llahu ‘alayhi wa sallam is from protective jealousy which women have been forgiven for in many rulings due to their inability to escape it. To this extent that Malik and other ‘Ulama’ of Madinah declared: “The hadd (legal punishment) will be waived for her if she accuses her husband of adultery out of protective jealousy.” He cites as evidence the hadith of the Nabi salla Llahu ‘alayhi wa sallam: “A jealous woman cannot differentiate the top of the valley from the bottom.”[80] Had this not been the case, it would be an offense of Aisha since being displeased with the Nabi salla Llahu ‘alayhi wa sallam and not talking to him are extremely grave sins. Due to this, she says: I only leave out your name. This indicates that her heart and love are intact. Furthermore, protective jealousy in women is due to excessive love.[81]

 

عن عائشة رضي الله عنها قالت وقعت جويرية بنت الحارث بن المصطلق في سهم ثابت بن قيس بن شماس أو ابن عم له فكاتبت على نفسها وكانت امرأة ملاحة تأخذها العين قالت عائشة رضي الله عنها فجاءت تسأل رسول الله صلى الله عليه وسلم في كتابتها فلما قامت على الباب فرأيتها كرهت مكانها وعرفت أن رسول الله صلى الله عليه وسلم سيرى منها مثل الذي رأيت فقالت يا رسول الله أنا جويرية بنت الحارث وإنما كان من أمري ما لا يخفى عليك وإني وقعت في سهم ثابت بن قيس بن شماس وإني كاتبت على نفسي فجئتك أسألك في كتابتي فقال رسول الله صلى الله عليه وسلم فهل لك إلى ما هو خير منه قالت وما هو يا رسول الله قال أؤدي عنك كتابتك وأتزوجك قالت قد فعلت قالت فتسامع تعني الناس أن رسول الله صلى الله عليه وسلم قد تزوج جويرية فأرسلوا ما في أيديهم من السبي فأعتقوهم وقالوا أصهار رسول الله صلى الله عليه وسلم فما رأينا امرأة كانت أعظم بركة على قومها منها أعتق في سببها مائة أهل بيت من بني المصطلق

Aisha radiya Llahu ‘anha reports:

Juwairiyah bint al Harith ibn al Mustaliq fell into the share of Thabit ibn Qais ibn Shammas or his nephew. She contracted a mukatabah[82] agreement for her freedom. She was an extremely attractive[83] woman. Eyes were magnetised by her beauty.

Aisha radiya Llahu ‘anha continues: She came to ask the Messenger of Allah salla Llahu ‘alayhi wa sallam for assistance to pay her kitabah[84]. As soon as she stood at the door and I glanced at her, I disliked her presence. I realised that the Messenger of Allah salla Llahu ‘alayhi wa sallam would see in her what I saw.

She submitted, “O Messenger of Allah, I am Juwairiyah bint al Harith. My situation is not obscure to you. I have fallen into the share of Thabit ibn Qais ibn Shammas and I have contracted a mukatabah agreement for my freedom. I have come to you to ask you for assistance in paying my kitabah.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam suggested, “Are you interested in something far better?”

“What is that? O Messenger of Allah,” she asked enthusiastically.

He proposed, “I will settle your kitabah and marry you.”

She confirmed, “I have agreed.”

Aisha continues: The people heard that the Messenger of Allah salla Llahu ‘alayhi wa sallam had married Juwairiyah. They, thus, sent messages to their slaves and emancipated them commenting, “[These are] the in-laws of the Messenger of Allah salla Llahu ‘alayhi wa sallam.” We never saw a woman who brought more blessings to her nation than her. A hundred families of the Banu al Mustaliq were freed on her account.[85]

 

Part of her remarkable state of protective jealousy is her jealousy over Sayyidah Khadijah radiya Llahu ‘anha, despite her not being alive. She reports:

 

استأذن هالة بنت خويلد أخت خديجة على رسول الله صلى الله عليه وسلم فعرف استئذان خديجة فارتاع لذلك فقال اللهم هالة قالت فغرت فقلت ما تذكر من عجوز من عجائز قريش حمراء الشدقين هلكت في الدهر قد أبدلك الله خير منها

Halah bint Khuwaylid—Khadijah’s sister—sought permission to enter the Messenger of Allah’s salla Llahu ‘alayhi wa sallam presence. He recognised [this as] the way Khadijah would seek permission and shuddered, crying out, “O Allah! Halah!’”

I became jealous at this and commented, “Why do you think of an old [toothless] woman of Quraysh with red gums[86] who died a long time ago, whereas Allah has given you better than her?”[87]

 

قالت ما غرت على امرأة للنبي صلى الله عليه وسلم ما غرت على خديجة هلكت قبل أن يتزوجني لما كنت أسمعه يذكرها وأمره الله أن يبشرها ببيت من قصب وإن كان ليذبح الشاة فيهدي في خلائلها منها ما يسعهن

She says: “I did not envy any of the wives of the Messenger of Allah salla Llahu ‘alayhi wa sallam the way I envied Khadijah—whereas she passed away before he married me—because I would hear him speaking excessively of her. Allah commanded him to give her the glad tidings of a house of hollowed pearl[88] [in Jannat]. He would at times slaughter a sheep and send suitable portions of it as gifts to her friends[89].[90]

 

Despite the Nabi’s salla Llahu ‘alayhi wa sallam comprehension of this protective jealousy and his tolerance of many of her actions, when it overstepped the boundaries of the Shari’ah, he would immediately call her out. One example of this is the authentic tradition of Sayyidah Aisha radiya Llahu ‘anha:

قلت للنبي صلى الله عليه وسلم حسبك من صفية كذا وكذا تعني قصيرة فقال لقد قلت كلمة لو مزجت بماء البحر لمزجته

I said to the Nabi salla Llahu ‘alayhi wa sallam, “Enough for you in Safiyyah is that she is like this and that i.e. short-statured.”

He reprimanded, “You have uttered such a statement, had it been mixed with the water of the ocean, it would spoil it.”[91]

 

NEXT⇒ Her Position in the Sight of the Nabi salla Llahu ‘alayhi wa sallam


[1] Fatakhat: large rings worn by women. The singular is fatakhah. Al Mubarakfuri: ‘Awn al Ma’bud, vol. 4 pg. 299.

[2] Sunan Abi Dawood, Hadith: 1565; al Mustadrak, vol. 1 pg. 547; Sunan al Bayhaqi, vol. 4 pg. 139, Hadith: 7798. Al Hakim comments, “It is sahih according to the standards of al Bukhari and Muslim but they have not documented it.” Ibn al Qattan says in al Wahm wa al Iham, vol. 5 pg. 367, “hasan or sahih.” Ibn Hajar labels it sahih in Ithaf al Maharah, vol. 17 pg. 19, according to the standards of al Bukhari and Muslim. Ibn Baz classified the isnad sahih in Majmu’ Fatawa Ibn Baz, vol. 4 pg. 125. Al Albani labelled it sahih in Sahih Sunan Abi Dawood, Hadith: 1565.

[3] Al muqallah: eye. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 4 pg. 348.

[4] Al Tabaqat al Kubra, vol. 8 pg. 70; Siyar A’lam al Nubala’, vol. 2 pg. 188.

[5] Faqasa’athu: she scraped it. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 4 pg. 73.

[6] Sahih al Bukhari, Hadith: 312.

[7] Dir’ al mar’ah: dress. Al Razi: Mukhtar al Sihah, pg. 203.

[8] Jaz’ zafaral jaz’: Yemeni pearls. Zafar: a city of Yemen. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 1 pg. 269; Fath al Bari, vol. 1 pg. 151.

[9] Al Bukhari mentioned the second half of this hadith in his al Sahih without any isnad ahead of Hadith: 5880. Ibn Sa’d cites the joint isnad in al Tabaqat al Kubra, vol. 8 pg. 70.

[10] Sahih al Bukhari, Hadith: 456; Sahih Muslim, Hadith: 1504. The hadith of Aisha radiya Llahu ‘anha.

[11] Sunan Abi Dawood, Hadith: 52. The wording is:

عن عائشة أنها قالت كان نبي الله صلى الله عليه وسلم يستاك فيعطيني السواك لأغسله فأبدأ به فأستاك ثم أغسله وأدفعه إليه

Aisha radiya Llahu ‘anha reports, “The Nabi salla Llahu ‘alayhi wa sallam would clean his teeth with the miswak before handing it over to me to wash. I would first clean my teeth with it and then wash it before handing it back to him.”

Al Nawawi labelled the isnad hasan and jayyid (good) in al Majmu’, vol. 1 pg. 283. Ibn al Mulqin labelled the isnad jayyid in al Badr al Munir, vol. 2 pg. 45. Al Albani classified it hasan in Sahih Sunan Abi Dawood, Hadith: 52.

[12] Al tarjil: combing the hair, cleaning it, and neatening it. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 203.

[13] Sahih al Bukhari, Hadith: 5925; Sahih Muslim, Hadith: 297.

[14] Al dharirah: a type of perfume. Fath al Bari, vol. 1 pg. 118.

[15] Sahih al Bukhari, Hadith: 5930; Sahih Muslim, Hadith: 1189.

[16] Sahih al Bukhari, Hadith: 5928; Sahih Muslim, Hadith: 1189. The wording is Muslim’s.

[17] Fatl al shay’: twining, twisting. Al qiladah: what is placed on the neck of the camel [i.e. a garland]. Gharib al Hadith, vol. 2 pg. 892; Lisan al ‘Arab, vol. 11 pg. 514.

[18] Sahih al Bukhari, Hadith: 1703; Sahih Muslim, Hadith: 1321.

[19] Two areas between Madinah and Khaybar. Sharh Muslim, vol. 4 pg. 59.

[20] He is Usayd ibn Hudayr, Abu Yahya al Ansari al Ash-hali radiya Llahu ‘anhu. He is among the Sahabah who were forerunners to Islam and he is one of the Nuqaba’ (12 leaders appointed by the Nabi salla Llahu ‘alayhi wa sallam) on the Night of ‘Aqabah. He remained firm on the Day of Uhud. He was perfect in intelligence and possessed sound opinions. He passed away in 20 or 21 A.H. Al Isti’ab, vol. 1 pg. 30; al Isabah, vol. 1 pg. 83.

[21] Sahih al Bukhari, Hadith: 334; Sahih Muslim, Hadith: 367.

[22] Surah al Ikhlas, Surah al Falaq and Surah al Nas coupled with other supplications. (Translator)

[23] Sahih al Bukhari, Hadith: 4439; Sahih Muslim, Hadith: 2192.

[24] She is Muazah bint ‘Abdullah al ‘Adawiyyah, Umm al Sahba’ al Basriyyah radiya Llahu ‘anha. The queen and the learned, wife of the chief and leader, Silah ibn Ashyam. She was one of the passionate worshippers. It is said that she never slept on a bed after the demise of her husband until she passed on. She passed away in 83 A.H. Siyar A’lam al Nubala’, vol. 4 pg. 508; Tahdhib al Tahdhib, vol. 6 pg. 615.

[25] Surah al Ahzab: 51.

[26] Sahih al Bukhari, Hadith: 4789; Sahih Muslim, Hadith: 1476.

[27] He is Yahya ibn Sharaf ibn Muray, Abu Zakariyya al Dimashqi. He is the Sheikh of Islam. Born in 631 A.H, he grew up to become the teacher of the latter-day scholars and the documenter of the school of thought of al Shafi’i. Add to this piety, worship, ascetism, and a rough life. Al Majmu’ Sharh al Muhadhab and Rawdat al Talibin are his works. He passed away in 676 A.H. Tabaqat al Shafi’iyyah, vol. 8 pg. 395; al Suyuti: al Minhaj al Sawi.

[28] Sharh Muslim, vol. 10 pg. 79.

[29] Al shugl: preoccupation with Rasulullah salla Llahu ‘alayhi wa sallam prevents me. Sharh Muslim, vol. 8 pg. 22.

[30] Sahih al Bukhari, Hadith: 1950; Sahih Muslim, Hadith: 1146.

[31] Sahih Muslim, Hadith: 1146.

[32] Sharh Muslim, vol. 8 pg. 22.

[33] Sahih al Bukhari, Hadith: 4828; Sahih Muslim, Hadith: 899.

[34] Al sahr: the lung and what is attached to it. The meaning is that he passed away while resting on her chest and the area adjacent to her lungs. Gharib al Hadith, vol. 1 pg. 398; al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 346; al Fayruz Abadi: al Qamus al Muhit, pg. 405. Al nahr: the upper portion of the chest. Al Sihah, vol. 2 pg. 824; Mashariq al Anwar, vol. 2 pg. 6; al Nihayah fi Gharib al Hadith wa al Athar, vol. 5 pg. 27.

[35] Qadamtuhu: I chewed it and softened it with my teeth. Mashariq al Anwar, vol. 2 pg. 188; al Nihayah fi Gharib al Hadith wa al Athar, vol. 4 pg. 78; Lisan al ‘Arab, vol. 12 pg. 487.

[36] Al rafiq al a’la: the group of Prophets who live in the highest stages of ‘Illiyyin. It is said that it refers to Allah subhanahu wa ta ‘ala. Allah is the friend of His slaves. Sharh Muslim, vol. 15 pg. 208.

[37] Qada: he passed away. Mukhtar al Sihah, pg. 540.

[38] Sahih al Bukhari, Hadith: 4449; Sahih Muslim, Hadith: 2443.

[39] Al Bayhaqi: Dala’il al Nubuwwah, vol. 5 pg. 9, Hadith: 1755; al Bidayah wa al Nihayah, vol. 4 pg. 321. Ibn Kathir cites the same chain as al Bayhaqi.

[40] Al raht min al rijal: less than ten men. It is said: up to forty men. And no woman is among them. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 283.

[41] Al sam: death. It is said that it refers to a speedy death. Fath al Bari, vol. 10 pg. 135; vol. 11 pg. 42.

[42] Sahih al Bukhari, Hadith: 6024; Sahih Muslim, Hadith: 2165.

[43] He is Muslim ibn al Hajjaj ibn Muslim, Abu al Hussain al Qushayri al Naysaburi. He is the Hafiz [of hadith]; the compiler of Sahih Muslim. He was born in 204 A.H. and grew up to become one of the A’immah and Huffaz of hadith, reliable and trusted. The celebrated Sahih Muslim and al Tamyiz are some of his works. He passed away in 261 A.H. Siyar A’lam al Nubala’, vol. 12 pg. 558; Tahdhib al Tahdhib, vol. 5 pg. 426.

[44] Al dham: it is one pronunciation of the word al dhamm (disparagement); the opposite of praise. Dhamm is pronounced with a tashdid, dham without a tashdid, and dhaym with a ya’ sakin. Fath al Bari, vol. 11 pg. 42.

[45] Sahih Muslim, Hadith: 2165.

[46] Sharh Muslim, vol. 14 pg. 147.

[47] Sahih Muslim, Hadith: 2815. The hadith of Aisha radiya Llahu ‘anha.

[48] She is Hafsah bint ‘Umar ibn al Khattab al ‘Adawiyyah radiya Llahu ‘anha. The mother of the believers and one of the emigrants. She fasted excessively and stood in prayer at night in abundance. She passed away in 45 A.H. Al Isti’ab, vol. 2 pg. 84; al Isabah, vol. 7 pg. 581.

[49] Sahih al Bukhari, Hadith: 5211; Sahih Muslim, Hadith: 2445.

[50] Hafiz explains:

قوله إن النبي صلى الله عليه وسلم كان عند بعض نسائه في رواية الترمذي من طريق سفيان الثوري عن حميد عن أنس أهدت بعض أزواج النبي صلى الله عليه وسلم طعاما في قصعة فضربت عائشة القصعة بيدها الحديث وأخرجه أحمد عن بن أبي عدي ويزيد من هارون عن حميد به وقال أظنها عائشة قال الطيبي إنما أبهمت عائشة تفخيما لشأنها وأنه مما لا يخفى ولا يلتبس أنها هي لأن الهدايا إنما كانت تهدى إلى النبي صلى الله عليه وسلم في بيتها

His words: the Nabi salla Llahu ‘alayhi wa sallam was by one of his wives … The narration of al Tirmidhi from the chain of Sufyan al Thawri—from Humaid—from Anas has the addition: “One of the wives of the Nabi salla Llahu ‘alayhi wa sallam sent food in a plate as a gift. Aisha hit the plate with her hand …” Ahmed documents it—from Ibn Abi ‘Adi and Yazid ibn Harun—from Humaid and remarks, “I think it was Aisha.” Al Tibi comments, “He must have omitted the name of Aisha out of honour for her. Nonetheless, it is unconcealable and unconfusable that it was her since gifts would be sent to the Nabi salla Llahu ‘alayhi wa sallam when he was at her home.” Fath al Bari, vol. 5 pg. 124.

[51] Al sahfah: a vessel like a long plate. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 3 pg. 13.

[52] Filaq: plural of falqah: pieces. Mulla ‘Ali Qari: Mirqat al Mafatih, vol. 5 pg. 1970.

[53] Sahih al Bukhari, Hadith: 5225.

[54] Al maghafir: a sweet gum which exudes from the ‘urfut tree and has a reprehensible odour. Gharib al Hadith, vol. 1 pg. 314; Lisan al ‘Arab vol. 7 pg. 350. The Nabi salla Llahu ‘alayhi wa sallam was the purest and cleanest of people and disliked his wives receiving a bad odour from him.

[55] Surah al Tahrim: 1.

[56] Surah al Tahrim: 4.

[57] Surah al Tahrim: 3.

[58] Sahih al Bukhari, Hadith: 5267; Sahih Muslim, Hadith: 1474. It appears in Sahih al Bukhari that drinking honey also took place at Hafsah bint ‘Umar’s radiya Llahu ‘anhuma place as mentioned in the upcoming narration. The method of reconciling this apparent contradiction is to apply it to few instances. Many causes for one effect is not disallowed. If the preference pathway is taken, then the narration which contains that drinking honey was by Zainab and that those who cooperated were Aisha and Hafsah is more established owing to Ibn ‘Abbas’s conformity with the fact that those who cooperated were Hafsah and Aisha with ‘Umar’s determination on this fact. Had Hafsah been the one offering the honey, she would not have cooperated with Aisha. However, it is possible that there are few incidents with regards to drinking honey and forbidding it and the revelation being specific to the incident where Aisha and Hafsah worked together. Another possibility is that the incident where honey was drunk at Hafsah’s place occurred at an earlier stage. Fath al Bari, vol. 9 pg. 376.

[59] Al ‘ukkah: round leather vessel in which butter and honey is generally stored. ‘Umdat al Qari, vol. 16 pg. 122.

[60] Jarasat: ate. Bees are called al jawaris. The original meaning of al jars is soft sound. Al ‘urfut is a tree. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 1 pg. 260.

[61] Hafiz explains:

إنما كانت (سودة) تهابها (أي عائشة) لما تعلم من مزيد حب النبي صلى الله عليه وسلم لها أكثر منهن فخشيت إذا خالفتها أن تغضبها وإذا أغضبتها لا تأمن أن تغير عليها خاطر النبي صلى الله عليه وسلم ولا تحتمل ذلك فهذا معنى خوفها منها

Saudah feared Aisha only due to her knowledge that the Nabi salla Llahu ‘alayhi wa sallam possessed extra love for her over the other wives. She feared that if she opposed Aisha, she will anger her. And no sooner she angers her, she will not be safe from Rasulullah’s salla Llahu ‘alayhi wa sallam heart changing towards her, which she could not bear. This is the meaning of fearing Aisha. Fath al Bari, vol. 9 pg. 380.

[62] La hajah li fih: It appears as if he avoided it due to the three wives’ agreeing that an offensive odour emanated after drinking it. He thus avoided it to prevent the cause. Fath al Bari, vol. 9 pg. 380.

[63] Keep quiet, I told her: As if she feared that her plan against Hafsah will be exposed. Fath al Bari, vol. 9 pg. 380.

[64] Sahih al Bukhari, Hadith: 5268; Sahih Muslim, Hadith: 1474. Hafiz explains:

وفي الحديث من الفوائد ما جبل عليه النساء من الغيرة وأن الغيراء تعذر فيما يقع منها من الاحتيال فيما يدفع عنها ترفع ضرتها عليها بأي وجه كان وترجم عليه المصنف في كتاب ترك الحيل ما يكره من احتيال المرأة من الزوج والضرائر… وفيه ما يشهد بعلو مرتبة عائشة عند النبي صلى الله عليه وسلم حتى كانت ضرتها تهابها وتطيعها في كل شيء تأمرها حتى في مثل هذا الأمر مع الزوج الذي هو أرفع الناس قدرا

There are many useful lessons in the hadith. For example, the protective jealousy inherent in women. The jealous woman is excused for the plans she devises to ward off from her the co-wife’s disdain for her in whichever way possible. The author reproduced the hadith in the chapter on avoiding reprehensible plots, like a woman plotting against her husband and co-wives. There are aspects in the hadith which testify to the exalted position of Aisha in the sight of the Nabi salla Llahu ‘alayhi wa sallam to the extent that her co-wife fears her and obeys her in everything she instructs, even in such a matter, with a husband who is positioned at the loftiest rank of all mankind. Fath al Bari, vol. 9 pg. 380.

[65] Sahih Muslim, Hadith: 485.

[66] Fa ahdara fa ahdartual hudr: to run; to hasten. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 1 pg. 398.

[67] Al rabiyah: one who is afflicted with al rabw: panting and quick breath experienced by one who walks or moves quickly. Al Zamakhshari: al Fa’iq: vol. 1 pg. 286; Taj al ‘Urus, vol. 37 pg. 434.

[68] Hashya: one afflicted with al hashy: breathlessness. Al Fa’iq: vol. 1 pg. 286; Taj al ‘Urus, vol. 37 pg. 434.

[69] Al lahd: powerful shove to the chest. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 4 pg. 281.

[70] This text has been expounded upon by Imam al Nawawi as confirmation from Aisha of Allah’s—the Mighty and Majestic—vast knowledge. He placed the word yes in the hadith as part of Aisha’s speech i.e. she commented, “Whenever people concealed, Allah informed him. Yes.” As if after she said: “Whenever people concealed, Allah informed him,” she confirmed what she said by uttering, yes.” Sharh Muslim, vol. 7 pg. 44. On the other hand, Ibn Taymiyyah considers it a question of hers about something she was unaware of and she is excused for her ignorance. He places the word yes as part of the Nabi’s salla Llahu ‘alayhi wa sallam statement. Majmu’ al Fatawa, vol. 11 pg. 412.

[71] Sahih Muslim, Hadith: 974.

[72] A’rasa al rajul bi ahlihi: to have sexual intercourse with one’s wife. Here, it is an allusion to intercourse. Muqaddamat Fath al Bari, pg. 155.

[73] Sunan Ibn Majah, Hadith: 1206; Musnad Ahmed, vol. 6 pg. 228, Hadith: 25950; Sunan al Darimi, vol. 1 pg. 51, Hadith: 80. The origin of it appears in Sahih al Bukhari, Hadith: 5666.

[74] Muta’annit: harsh. Al Taysir bi Sharh al Jami’ al Saghir, vol. 1 pg. 362.

[75] Sahih Muslim, Hadith: 1478.

[76] Fath al Bari, vol. 8 pg. 522.

[77] Hafiz explains:

وفي اختيار عائشة ذكر إبراهيم عليه الصلاة والسلام دون غيره من الأنبياء دلالة على مزيد فطنتها لأن النبي صلى الله عليه وسلم أولى الناس به كما نص عليه القرآن فلما لم يكن لها بد من هجر الاسم الشريف أبدلته بمن هو منه بسبيل حتى لا تخرج عن دائرة التعلق في الجملة

Aisha’s selection of Ibrahim—may salutations and peace be upon him—not any other Nabi reveals her added intelligence. This is due to the fact that the Nabi salla Llahu ‘alayhi wa sallam is the closest to him as emphatically declared by the Qur’an. When she had no choice but to omit his blessed name, she changed it to one who is connected to him closely so that she does not exit the domain of connection altogether. Fath al Bari, vol. 9 pg. 326.

[78] Sahih al Bukhari, Hadith: 5228; Sahih Muslim, Hadith: 2439.

[79] He is ‘Iyad ibn Musa ibn ‘Iyad, Abu al Fadl al Sabti al Maliki. He is the Imam, the Hafiz, the Sheikh of Islam. He was born in 476 A.H. He assumed the position of judge in Sabtah and then Gharnatah and wrote admirable books. Al Shafa fi Sharaf al Mustafa is one of his books. He passed away in 458 A.H. Abu al ‘Abbas al Muqri: Azhar al Riyad fi Akhbar al Qadi ‘Iyad; Siyar A’lam al Nubala’, vol. 20 pg. 212.

[80] Musnad Abi Ya’la, vol. 8 pg. 129, Hadith: 4670. The hadith of Aisha radiya Llahu ‘anha. His wording is:

إن الغيرى لا تبصر أسفل الوادي من أعلاه

The jealous woman does not see the bottom of the valley from the top.

Al Haythami comments in Majma’ al Zawa’id, vol. 4 pg. 325, “Muhammad ibn Ishaq, the mudallis, and Salamah ibn al Fadl are present in the isnad. The rest of the narrators are the narrators of Sahih al Bukhari.” Al Busiri classified the isnad as da’if in Ithaf al Khiyarah al Maharah, vol. 4 pg. 71. Ibn Hajar in Fath al Bari, vol. 9 pg. 236; al ‘Ayni in ‘Umdat al Qari, vol. 20 pg. 297; and al Safarini al Hambali in Sharh Thulathiyyat al Musnad, vol. 1 pg. 707 said that there is no problem with the isnad. Al Albani classified it da’if in Silsilat al Ahadith al Da’ifah, Hadith: 4967.

Musannaf ‘Abdur Razzaq, vol. 7 pg. 299. The hadith of Hassan and others. The wording is:

وأن الغيران ما يدري أين أعلى الوادي من أسفله

The jealous woman knows not where the top of the valley is from the bottom.

[81] Sharh Muslim, vol. 15 pg. 203.

[82] Mukatabah: an agreement wherein a slave pays the master a sum of money for his freedom. (Translator)

[83] Mallahah: intense beauty. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 4 pg. 355; Lisan al ‘Arab, vol. 2 pg. 599.

[84] Kitabah: the sum of wealth paid by the slave to the master for his freedom in a Mukatabah agreement. (Translator)

[85] Sunan Abi Dawood, Hadith: 3933; Musnad Ahmed, Hadith: 26407; Sunan al Bayhaqi, vol. 9 pg. 74. Al Bayhaqi labelled it sahih. Ibn al Qattan labelled it hasan in Ahkam al Nazr, Hadith: 153 and so did al Albani in Sahih Sunan Abi Dawood.

[86] Al shadqan: sides of the mouth (gums). She qualified her with toothlessness i.e. the falling out of teeth due to old age leaving nothing but the redness of the gums. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 1 pg. 440; vol. 2 pg. 446.

[87] Sahih al Bukhari, Hadith: 3821; Sahih Muslim, Hadith: 2437.

[88] Qasab: hollowed pearl. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 4 pg. 67.

[89] Khala’iliha: plural of khalilah: friend. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 72.

[90] Sahih al Bukhari, Hadith: 3816; Sahih Muslim, Hadith: 2435.

[91] Sunan Abi Dawood, Hadith: 4875; Jami’ al Tirmidhi, Hadith: 2502. It has been classified sahih by Ibn Daqiq al ‘Id in al Iqtirah, pg. 118; al Shawkani in al Fath al Rabbani, vol. 11 pg. 5593; and al Albani in Sahih Sunan Abi Dawood.

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