Hafiz al Dhahabi rahimahu Llah introduces her: Aisha, Umm al Mu’minin, bint al Imam al Siddiq al Akbar, the khalifah of Rasulullah salla Llahu ‘alayhi wa sallam, Abu Bakr ‘Abdullah ibn Abi Quhafah, ‘Uthman ibn ‘Amir ibn ‘Amr ibn Ka’b ibn Sa’d ibn Taym ibn Murrah ibn Ka’b ibn Lu’ayy al Qurashiyyah al Taymiyyah al Makkiyyah al Nabawiyyah radiya Llahu ‘anha. Mother of the believers and consort of Rasulullah salla Llahu ‘alayhi wa sallam. The greatest female jurist of this ummah, unconditionally.
Her mother is Umm Ruman bint ‘Amir ibn ‘Uwaymir ibn ‘Abd Shams ibn ‘Itab ibn Udhaynah al Kinaniyyah radiya Llahu ‘anha. Her parents made hijrah with her. Rasulullah salla Llahu ‘alayhi wa sallam married her before emigrating, after the demise of al Siddiqah Khadijah bint Khuwaylid radiya Llahu ‘anha, more than 10 months before the hijrah―and it is said: 2 years. The marriage was consummated in Shawwal 2 A.H. after his return from the Battle of Badr. She was 9 years at the time.
She transmitted an abundance of pure blessed knowledge from Rasulullah salla Llahu ‘alayhi wa sallam. She was fair in complexion and very beautiful. It was due to this that she was called: al Humaira’ (the red cheeked one). Rasulullah salla Llahu ‘alayhi wa sallam did not marry any virgin besides her and he never loved the way he loved her. I do not know of any woman more knowledgeable than her in the ummah of Rasulullah salla Llahu ‘alayhi wa sallam, in fact among all women unconditionally. Although, Sayyidah Siddiqah Khadijah radiya Llahu ‘anha enjoys a prestige that is unmatched. Moreover, I am aware of which of the two is more superior. Yes, I declare with determination the superiority of Sayyidah Khadijah radiya Llahu ‘anha over her due to many aspects. However, this is not the time and place for that discussion.
و عن علي بن زيد بن جدعان عن جدته عن عائشة أنها قالت لقد أعطيت تسعا ما أعطيتها امرأة بعد مريم بنت عمران لقد نزل جبريل بصورتي في راحته حتى أمر رسول الله صلى الله عليه و سلم أن يتزوجني و لقد تزوجني بكرا و ما تزوج بكرا غيري و لقد قبض و رأسه في حجري و لقد قبرته في بيتي و لقد حفت الملائكة ببيتي و إن كان الوحي لينزل عليه و إني لمعه في لحافه و إني لابنة خليفته و صديقه و لقد نزل عذري من السماء و لقد خلفت طيبة عند طيب و لقد وعدت مغفرة و رزقا كريما
From ‘Ali ibn Zaid ibn Jud’an from―his grandmother from―Aisha who states: I was favoured with 9 privileges no woman was favoured with after Maryam bint ‘Imran.
Abu Bakr al Ajurri narrated it with a jayyid isnad.
Rasulullah salla Llahu ‘alayhi wa sallam married her just after Sayyidah Khadijah’s radiya Llahu ‘anha demise. Thus he married her and Sayyidah Saudah radiya Llahu ‘anha at one time. He consummated the marriage with the latter and lived with her alone for three years, and then he consummated his marriage with Sayyidah Aisha radiya Llahu ‘anha in Shawwal, after the Battle of Badr. He loved her dearly and expressed this love. And Rasulullah salla Llahu ‘alayhi wa sallam would only love someone pure and chaste.
و عن عائشة قالت كان الناس يتحرون بهداياهم يوم عائشة قالت فاجتمعن صواحبي إلى أم سلمة فقلن لها إن الناس يتحرون بهداياهم يوم عائشة و إنا نريد الخير كما تريده عائشة فقولي لرسول الله صلى الله عليه و سلم يأمر الناس أن يهدوا له أينما كان فذكرت أم سلمة له فسكت فلم يرد عليها فعادت الثانية فلم يرد عليها فلما كانت الثالثة قال يا أم سلمة لا تؤذيني في عائشة فإنه والله ما نزل علي الوحي و أنا في لحاف امرأة منكن غيرها
On the authority of Sayyidah Aisha radiya Llahu ‘anha:
People would wait for the day of Aisha to present their gifts [to Rasulullah salla Llahu ‘alayhi wa sallam]. My co-wives gathered by Umm Salamah and said to her, “Verily the people wait for the day of Aisha to present their gifts. And we also desire goodness just as Aisha desires. So request Rasulullah salla Llahu ‘alayhi wa sallam to instruct the people to give him gifts wherever he is.”
Accordingly, Umm Salamah mentioned this to him. He remained silent and did not respond to her. So she mentioned it a second time but received no reply. At her third attempt, he said, “O Umm Salamah, do not hurt me with regards to Aisha for by Allah, revelation does not descend upon me when I am in the sheet of any woman from you besides her.”
This response of his indicates that Sayyidah Aisha’s radiya Llahu ‘anha superiority over the rest of the Ummahat al Mu’minin is a divine command, beyond his love for her. And this command is one of the reasons for his immense love for her.
و عن عاصم بن كليب عن أبيه قال انتهينا إلي علي رضي الله عنه فذكر عائشة فقال خليلة رسول الله صلى الله عليه و سلم
‘Asim ibn Kulayb reports from his father, “We reached ‘Ali. He mentioned Aisha and said, ‘The close friend of Rasulullah salla Llahu ‘alayhi wa sallam.’”
Al Dhahabi declared the hadith hassan.
This is what Amir al Mu’minin Sayyidina ‘Ali radiya Llahu ‘anhu has to say about Sayyidah Aisha radiya Llahu ‘anha despite what happened between them. May Allah be pleased with both of them.
There is no doubt that Sayyidah Aisha radiya Llahu ‘anha was extremely regretful for travelling to Basrah and for her presence in the Battle of Jamal. She never imagined that things will spiral out of control and reach such a level.
فعن عمارة بن عمير عمن سمع عائشة إذا قرأت وَقَرْنَ فِيْ بُيُوْتِكُنَّ بكت حتى تبل خمارها
‘Umarah ibn ‘Umair narrates from someone who heard Aisha:
When she would recite: And abide in your houses she would sob until her scarf would become wet.
It appears in Sahih al Bukhari that Sayyidina ‘Ammar ibn Yasir radiya Llahu ‘anhu announced on the pulpit:
إنها لزوجة نبينا صلى الله عليه و سلم في الدنيا و الآخرة يعني عائشة
Undoubtedly, she (i.e. Aisha) is the wife of our Nabi salla Llahu ‘alayhi wa sallam in this world and the Hereafter.
و عن علي بن الأقمر قال كان مسروق إذا حدث عن عائشة قال حدثتني الصديقة بنت الصديق حبيبة حبيب الله المبرأة من فوق سبع سماوات فلم أكذبها
‘Ali ibn al Aqmar reports that when Masruq would narrate from Aisha, he would say: “Al Siddiqah bint al Siddiq (the truthful, daughter of the truthful); the beloved of Allah’s beloved; the exonerated from above the seven skies narrated to me, hence I do not belie her.”
‘Urwah reports that Sayyidah Aisha radiya Llahu ‘anha gave 70 000 in charity whereas the side of her garment was patched.
Umm Dhurah reports:
Ibn al Zubair sent two sacks of wealth to Aisha, which would amount to 100 000. She called for a tray and began dividing (the money) between the people. When evening came, she said, “O young girl, bring my iftar.”
Umm Dhurah said, “O mother of the believers, were you not able to buy meat for us for a single silver coin?”
She responded, “Do not scold me. Had you reminded me, I would have.”
عن ابن عباس إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ قال نزلت في عائشة خاصة
Qais reports from Sayyidah Aisha radiya Llahu ‘anha:
و كانت تحدث نفسها أن تدفن في بيتها فقالت إني أحدثت بعد رسول الله صلى الله عليه و سلم حدثا ادفنوني مع أزواجه
She would tell herself that she should be buried in her house. But she said, “I did something after Rasulullah salla Llahu ‘alayhi wa sallam. Bury me with his wives.”
Hence, she was buried in al Baqi’. Al Dhahabi explains, “She means her journey on the Day of Jamal.”
She was extremely regretful for this and made tawbah for the same. Although, she only did this making ta’wil (interpretation) and intending good just as Sayyidina Talhah ibn ‘Ubaid Allah and Sayyidina Zubair ibn al ‘Awwam and a large group of senior Sahabah radiya Llahu ‘anhum made ijtihad.
Ibn Abi ‘Atiq narrates:
قالت عائشة إذا مر ابن عمر فأرونيه فلما مر قيل لها هذا ابن عمر قالت يا أبا عبد الرحمن ما منعك أن تنهاني عن مسيري قال رأيت رجلا قد غلب عليك و ظننت أنك لا تخالفينه يعني ابن الزبير
Aisha said, “When Ibn ‘Umar passes, then show him to me.”
When he passed, she was told that Ibn ‘Umar was present. She said, “O Abu ‘Abdul Rahman, what stopped you from preventing me from this journey?”
He submitted, “I saw that a man overpowered you and felt that you will not oppose him, i.e. referring to Ibn Zubair (her nephew).”
She passed away in 57 A.H. according to the most accurate view at the age of 63 and was buried in al Baqi’.
She has been guaranteed Jannat from ten different transmissions. It appears in the hadith of Sayyidina ‘Abdul Rahman ibn Ka’b ibn Malik from Aisha, the mursal report of Muslim al Batin, Abu al ‘Anbas Sa’id ibn Kathir from his father, Ibn ‘Abbas’s mawquf version, from Abu Wa’il from ‘Ammar ibn Yasir, al Qasim ibn Muhammad from Aisha, Mus’ab ibn Ishaq, al Aswad ibn Yazid, Abu Bakr ibn ‘Abdul Rahman from Aisha, ‘Urayb ibn Huamid, ‘Amr ibn Ghalib from ‘Ammar, from Ibn Abi Mulaykah from Aisha. I will only mention the most sahih of these:
عن عبد الله بن زياد الأسدي قال لما سار طلحة و الزبير و عائشة إلى البصرة بعث علي عمار بن ياسر و حسن بن علي فقدما علينا الكوفة فصعدا المنبر فكان الحسن بن علي فوق المنبر في أعلاه و قام عمار أسفل من الحسن فاجتمعنا إليه فسمعت عمارا يقول إن عائشة قد سارت إلى البصرة والله إنها لزوجة نبيكم صلى الله عليه و سلم في الدنيا و الآخرة و لكن الله تبارك و تعالى ابتلاكم ليعلم إياه تطيعون أم هي
‘Abdullah ibn Ziyad al Asadi reports:
When Talhah, Zubair, and Aisha travelled to Basrah, ‘Ali sent ‘Ammar ibn Yasir and Hassan ibn ‘Ali. They came to Kufah and ascended the pulpit. Hassan ibn ‘Ali was on the top of the pulpit and ‘Ammar stood lower than him. We all gathered before them. I heard ‘Ammar declaring, “Indeed, Aisha has travelled to Basrah. By Allah, she is the wife of your Nabi salla Llahu ‘alayhi wa sallam in this world and the Hereafter. However, Allah subhanahu wa ta ‘ala has tested you to see whether you obey Him or her.”
Another narration has the wording:
هي زوجته في الدنيا و الآخرة يعني عائشة رضي الله عنها
She, i.e. Aisha, is his spouse in the world and Hereafter.
 Musnad Abi Ya’la, vol. 8 pg. 90. Al Daraqutni classified it da’if in his al ‘Ilal, vol. 15 pg. 165.
 Sahih al Bukhari, Hadith: 2442; Sahih Muslim, Hadith: 2442 – with similar wording.
 Surah al Ahzab: 33.
 Sahih al Bukhari, Hadith: 6687.
 Hilyat al Awliya’, vol. 2 pg. 44 from another chain from Masruq with the words:
حدثتني الصديقة بنت الصديق حبيبة حبيب الله المبرأة في كتاب الله
The truthful, daughter of the truthful; the beloved of Allah’s beloved; the exonerated in the Book of Allah; narrated to me.
 Al Tabaqat, vol. 6 pg. 67; Hilyat al Awliya’, vol. 2 pg. 47.
 Surah al Nur: 23.
 Al Mustadrak, vol. 4 pg. 10. Al Hakim comments, “This hadith has a sahih isnad, but they have not recorded it.”
 Al Tabaqat, vol. 8 pg. 74; al Mustadrak, vol. 4 pg. 7. Al Hakim says, “This is a sahih hadith according to the standards of al Bukhari and Muslim, but they have not recorded it.”
 Al Isti’ab, vol. 1 pg. 275; Tarikh al Islam vol. 31 pg. 110.
 Siyar A’lam al Nubala’, vol. 2 pg. 135, with brevity.
 Sahih al Bukhari, Hadith: 6687; Sunan al Tirmidhi, Hadith: 3889; al Mu’jam al Kabir, Hadith: 19054.Back to top