Chapter 3 – The Excellences of Aisha and Comparing her with the Nobles of the Household of Nubuwwah and her Father

Aisha’s Influence in Inviting towards Allah and her Methodologies
August 6, 2021
Praise of the Sahabah and ‘Ulama’ for Aisha
August 10, 2021

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Chapter 3

The Excellences of Aisha and Comparing her with the Nobles of the Household of Nubuwwah and her Father

 

Undoubtedly, she is the wife of your Nabi salla Llahu ‘alayhi wa sallam in the world and the Hereafter.

-’Ali ibn Abi Talib

 

The Excellences of Aisha

Virtues shared by her and the Ummahat al Mu’minin

The Ummahat al Mu’minin have certainly obtained distinction, esteem, and exaltation by virtue of them being the spouses of the Seal of Prophets salla Llahu ‘alayhi wa sallam. They are from his household (Ahlul Bayt) without any doubt. They are pure and purified, chaste and pleasant, innocent and exonerated from every evil which could blemish their honour or reputation. Chaste women are for chaste men and pure men and for pure women. May Allah be pleased with all of them and keep them happy.

Since Sayyidah Aisha radiya Llahu ‘anha is one of the Ummahat al Mu’minin, she shares in the virtues jointly enjoyed by them. Several virtues of the other Ummahat al Mu’minin are listed hereunder:

1. They are the most exalted women of the entire universe, unrestrictedly, in esteem, virtue, and noble rank as affirmed by Allah subhanahu wa ta ‘ala:

 

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ

O wives of the Prophet, you are not like anyone among women.[1]

 

Allah subhanahu wa ta ‘ala determined their superiority over other women, unrestrictedly. Sufficient honour for them is their superiority being declared by Allah—the Mighty and Majestic.

2. They are the spouses of the cream of humankind, the leader of the children of Adam, Muhammad salla Llahu ‘alayhi wa sallam. Are there any women more esteemed than the wives the Messenger of Allah salla Llahu ‘alayhi wa sallam selected? In fact, selected by Allah—the Mighty and Majestic? Allah subhanahu wa ta ‘ala commanded His Nabi salla Llahu ‘alayhi wa sallam:

 

لَّا يَحِلُّ لَكَ النِّسَاءُ مِن بَعْدُ وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِيْنُكَ وَكَانَ اللهُ عَلىٰ كُلِّ شَيْءٍ رَّقِيْبًا

Not lawful to you, [O Muhammad], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, except what your right hand possesses. And ever is Allah, over all things, an Observer.[2]

 

3. They are the Mothers of the believers by the categorical declaration of the Qur’an. Allah subhanahu wa ta ‘ala declares:

 

النَّبِيُّ أَوْلىٰ بِالْمُؤْمِنِيْنَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ

The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers.[3]

 

Allah subhanahu wa ta ‘ala placed them on the pedestal of Mothers of the Believers, making them mothers in esteem, veneration, kindness, and reverence. In fact, Allah subhanahu wa ta ‘ala prohibited the believers from marrying them just as a child is prohibited from marrying his biological mother, yet this is permitted with other women. Allah states:

وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوْا رَسُوْلَ اللهِ وَلَا أَنْ تَنْكِحُوْا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذٰلِكُمْ كَانَ عِنْدَ اللهِ عَظِيْمًا

And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.[4]

 

4. They are the wives of the Nabi salla Llahu ‘alayhi wa sallam in the world and the Hereafter. Many texts indicate to this, some of which are upcoming:

The hadith of Aisha radiya Llahu ‘anha:

قلت يا رسول الله من أزواجك في الجنة قال أما إنك منهن قالت فخيل لي أن ذاك أنه لم يتزوج بكرا غيري

I enquired, “O Messenger of Allah, which of your wives will be [with you] in Jannat.”

He answered, “Behold, you are one of them.”

She says, “I thought that this is because he never married a virgin besides me.”[5]

 

His words: Behold, you are one of them indicates that the other wives besides her will be in Jannat as well.

 

The hadith of Sayyidina ‘Ammar ibn Yasir[6] radiya Llahu ‘anhu:

 

لما طلق رسول الله صلى الله عليه وسلم حفصة أتاه جبريل فقال راجع حفصة فإنها صوامة قوامة وإنها زوجتك في الجنة

After the Messenger of Allah salla Llahu ‘alayhi wa sallam divorced Hafsah, Jibril ‘alayh al Salam approached him and said, “Take Hafsah back for she fasts excessively and stands in salah habitually and she is your wife in Jannat.”[7]

 

The statement of Sayyidina ‘Ammar ibn Yasir radiya Llahu ‘anhu about Sayyidah Aisha radiya Llahu ‘anha:

 

إنها زوجته في الدنيا والآخرة ولكن الله ابتلاكم لتتبعوه أو إياها

She is his wife in the world and the Hereafter. However, Allah has tested you whether you will follow him or her.[8]

 

He said this after Sayyidah Aisha radiya Llahu ‘anha departed to seek vengeance for the murder of Sayyidina ‘Uthman radiya Llahu ‘anhu. She left with Sayyidina Talhah and others radiya Llahu ‘anhum. Sayyidina ‘Ammar’s radiya Llahu ‘anhu affirmation of her entry into Jannat can only be through tawqif (on the strength of hearing it from the Messenger of Allah salla Llahu ‘alayhi wa sallam).

Hearing a man passing nasty remarks about her, Sayyidina ‘Ammar radiya Llahu ‘anhu scolded:

 

ما تريد من حبيبة رسول الله صلى الله عليه وسلم ما تريد من أم المؤمنين فأنا أشهد أنها زوجته في الجنة

What do you want with the Beloved of the Messenger of Allah salla Llahu ‘alayhi wa sallam? What do you want from Umm al Mu’minin? I bear testimony that she is his wife in Jannat.”

He made this statement in the presence of Sayyidina ‘Ali radiya Llahu ‘anhu who remained silent and listened on.[9]

 

5. They chose Allah, His Messenger, and the Abode of the Hereafter over the worldly life and its adornments after the revelation of the Verses of Takhyir which are:

 

يَا أَيُّهَا النَّبِيُّ قُلْ لِّأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِيْنَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيْلًا وَإِنْ كُنْتُنَّ تُرِدْنَ اللهَ وَرَسُوْلَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيْمًا

O Prophet, say to your wives, “If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. But if you should desire Allah and His Messenger and the home of the Hereafter – then indeed, Allah has prepared for the doers of good among you a great reward.[10]

 

They chose Allah subhanahu wa ta ‘ala, His Messenger salla Llahu ‘alayhi wa sallam, and the Abode of the Hereafter and discarded the world, its adornments, and accessories. This selection was truthful and sincere with proof that there was nothing that attracted them to remain with the Nabi salla Llahu ‘alayhi wa sallam and keep them steadfast to endure the ruggedness of life with him besides sincere iman and taqwa. Since this selection was based upon taqwa, it won the acceptance of Allah—the Mighty and Majestic—Who honoured them due to it. This honour was in two ways:

  • Prohibiting the Messenger of Allah salla Llahu ‘alayhi wa sallam from marrying others besides them.
  • Prohibiting the Messenger of Allah salla Llahu ‘alayhi wa sallam from divorcing any one of them and marrying another in her place. This is so that they remain his perpetual wives, not just in the world, but in the Hereafter as well. Therefore, the believers were prohibited from marrying them after his demise.[11]

 

6. Purifying them from impurity: shirk, shaitan, immoral actions, and wicked character. Allah subhanahu wa ta ‘ala declares:

 

إِنَّمَا يُرِيْدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيْرًا

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.[12]

 

This is based on the fact—in front of which every other opinion is worthless—that they are from the Ahlul Bayt.

 

7. Multiplied reward for them for their obedience and virtuous deeds as appears in Allah’s subhanahu wa ta ‘ala statement:

 

وَمَنْ يَقْنُتْ مِنْكُنَّ لِلهِ وَرَسُوْلِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيْمًا

And whoever of you devotedly obeys Allah and His Messenger and does righteousness – We will give her her reward twice; and We have prepared for her a noble provision.[13]

 

8. Allah conferred the distinction to them of the Qur’an and wisdom being recited in their homes which indicates their lofty rank and position. Allah subhanahu wa ta ‘ala declares:

وَاذْكُرْنَ مَا يُتْلىٰ فِيْ بُيُوْتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ إِنَّ اللهَ كَانَ لَطِيْفًا خَبِيْرًا

And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].[14]

 

In short: these are few condensed points on the virtues of the Ummahat al Mu’minin radiya Llahu ‘anhunna, among whom is Sayyidah Aisha radiya Llahu ‘anha. Our intention was to simply allude to their great virtue as well as hers and their lofty position as well as hers. Otherwise, the discussion could have been more detailed, but the circumstance does not allow for it. An allusion is sufficient for the intelligent and a glad tiding is sufficient for the free man.

 

Virtues specifically about Aisha

The proofs and evidences highlighting the excellence and virtues of Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha are numerous. Hafiz Abu al Hajjaj al Mizzi has gone to the extent of declaring:

مناقبها وفضائلها كثيرة جدا

Her merits and virtues are extremely plenty.[15]

 

Al Ajurri[16] rahimahu Llah said:

 

أعلموا رحمنا الله وإياكم أن عائشة رضي الله عنها وجميع أزواج رسول الله صلى الله عليه وسلم أمهات المؤمنين فضلهن الله عز وجل برسوله صلى الله عليه وسلم أولهن خديجة رضي الله عنها … وبعدها عائشة رضي الله عنها شرفها عظيم وخطرها جليل فإن قال قائل فلم صار الشيوخ يذكرون فضائل عائشة دون سائر أزواج النبي صلى الله عليه وسلم ممن كان بعدها أعني بعد خديجة و بعد عائشة رضي الله عنهما قيل له لما أن حسدها قوم من المنافقين على عهد رسول الله صلى الله عليه وسلم فرموها بما قد برأها الله تعالى منه و أنزل فيه القرآن و أكذب فيه من رماها بباطله فسر الله الكريم به رسوله صلى الله عليه وسلم و أقر به أعين المؤمنين و أسخن به أعين المنافقين عند ذلك عني العلماء بذكر فضائلها رضي الله عنها زوجة النبي صلى الله عليه وسلم في الدنيا و الآخرة

Realise—may Allah have mercy upon us and you—that Aisha radiya Llahu ‘anha and all of the wives of the Messenger of Allah salla Llahu ‘alayhi wa sallam are Mothers of the Believers. Allah—the Mighty and Majestic—conferred virtue upon them by virtue of His Messenger salla Llahu ‘alayhi wa sallam. The first of them is Khadijah radiya Llahu ‘anha. After her comes Aisha radiya Llahu ‘anha. Her honour is grand and her significance is remarkable.

If someone objects: “Why have the scholars enumerated the virtues of Aisha, not the other wives of the Nabi salla Llahu ‘alayhi wa sallam who were after her, i.e. after Khadijah and after Aisha radiya Llahu ‘anhuma.”

He will be told: “When a group of hypocrites harboured jealousy for her during the lifetime of the Messenger of Allah salla Llahu ‘alayhi wa sallam and slandered her, Allah subhanahu wa ta ‘ala declared her innocence and revealed [verses of] the Qur’an in this regard and labelled the one who slandered her a liar. In this manner, Allah the Benevolent brought solace and joy to [the heart of] His Messenger salla Llahu ‘alayhi wa sallam, comforted the eyes of the believers, and burnt the eyes of the hypocrites. Considering this, the scholars have given special attention to enumerating her virtues radiya Llahu ‘anha, the consort of the Nabi salla Llahu ‘alayhi wa sallam in this world and the Hereafter.”[17]

 

There are verses of the Glorious Qur’an revealed specifically about her and there are a considerable number of authentic ahadith from the Messenger of Allah salla Llahu ‘alayhi wa sallam on her excellence.

 

From the verses revealed about her in the esteemed Book of Allah:

 

إِنَّ الَّذِيْنَ يَرْمُوْنَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوْا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيْمٌ

Indeed, those who [falsely] accuse chaste, unaware, and believing women are cursed in this world and the Hereafter; and they will have a great punishment.[18]

 

Ibn ‘Abbas, al Dahhak[19], and ‘Abdur Rahman ibn Zaid ibn Aslam[20] confirmed:

 

نزلت في عائشة خاصة

It was revealed specifically about Aisha.[21]

 

This verse is encompassed in seventeen verses[22] revealed about her radiya Llahu ‘anha. They are from Allah’s subhanahu wa ta ‘ala statement:

 

إِنَّ الَّذِيْنَ جَاءُوْا بِالْإِفْكِ عُصْبَةٌ مِّنْكُمْ

Indeed, those who came with falsehood are a group among you.[23]

Up until His declaration:

أُولٰئِكَ مُبَرَّءُوْنَ مِمَّا يَقُوْلُوْنَ لَهُمْ مَّغْفِرَةٌ وَرِزْقٌ كَرِيْمٌ

Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.[24]

 

These verses are called Ayat al Bara’ah (the Verses of Exoneration).[25]

Undoubtedly, the revelation of the Qur’an to exonerate her is the greatest evidence of her excellence, admiration, and chastity. It was sufficient for Allah subhanahu wa ta ‘ala to announce her innocence on the tongue of His Nabi salla Llahu ‘alayhi wa sallam. Yet, Allah—the Mighty and Majestic—chose it as Qur’an to be recited till the Day of Qiyamah. Allah subhanahu wa ta ‘ala testified to her being among the pure and chaste women and He promised her forgiveness and a noble provision. Allah subhanahu wa ta ‘ala declares:

إِنَّ الَّذِيْنَ جَاءُوْا بِالْإِفْكِ عُصْبَةٌ مِّنْكُمْ لَا تَحْسَبُوْهُ شَرًّا لَّكُمْ بَلْ هُوَ خَيْرٌ لَّكُمْ لِكُلِّ امْرِئٍ مِّنْهُمْ مَّا اكْتَسَبَ مِنَ الْإِثْمِ وَالَّذِيْ تَوَلّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيْمٌ

Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof – for him is the great punishment.[26]

 

Up until His declaration:

الْخَبِيْثَاتُ لِلْخَبِيْثِيْنَ وَالْخَبِيْثُوْنَ لِلْخَبِيْثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِيْنَ وَالطَّيِّبُوْنَ لِلطَّيِّبَاتِ أُولٰئِكَ مُبَرَّءُوْنَ مِمَّا يَقُوْلُوْنَ لَهُمْ مَّغْفِرَةٌ وَرِزْقٌ كَرِيْمٌ

Evil women are for evil men, and evil men are for evil women. And good women are for good men, and good men are for good women. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.[27]

 

Allah subhanahu wa ta ‘ala declares:

وَلَنْ تَسْتَطِيْعُوْا أَنْ تَعْدِلُوْا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ

And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so].[28]

 

Ibn Abi Mulaykah affirms:

نزلت هذه الآية في عائشة

This verse was revealed concerning Aisha.

 

Meaning that the Nabi salla Llahu ‘alayhi wa sallam would love her more than the others.[29]

The Verse of Tayammum was revealed because of her. There is an incident that took place involving Sayyidah Aisha radiya Llahu ‘anha which goes as follows:

 

أنها كانت في سفر مع رسول الله صلى الله عليه وسلم فضاعت قلادتها فأمر النبي صلى الله عليه وسلم بالنزول ولم يكن معهم ماء فنزلت آية التيمم فَلَمْ تَجِدُوْا مَاءً فَتَيَمَّمُوْا صَعِيْدًا طَيِّبًا

She was on a journey with the Messenger of Allah salla Llahu ‘alayhi wa sallam. Her necklace got lost and the Nabi salla Llahu ‘alayhi wa sallam instructed to alight. They had no water. Upon this the Verse of Tayammum was revealed: And you do not find water, then seek clean earth.[30] [31]

 

This verse was revealed about her. Hence, Muqatil says in his Tafsir:

 

وقد نزلت آية التيمم في أمر عائشة رضي الله عنها

The Verse of Tayammum was revealed in the matter of Aisha radiya Llahu ‘anha.[32]

 

Hafiz quotes his statement in al ‘Ujab.[33]

فيه دليل على فضل عائشة

It contains proof for Aisha’s virtue.[34]

 

And her blessings owing to which Sayyidina Usayd ibn Hudayr radiya Llahu ‘anhu said:

 

ما هي بأول بركتكم يا آل أبي بكر

This is not your first blessing, O family of Abu Bakr.[35]

Ibn Abi Mulaykah exclaimed:

إنها كانت مباركة

Certainly, she was blessed.[36]

 

Similar statements have been recorded from Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma and Sayyidina ‘Ammar ibn Yasir radiya Llahu ‘anhuma.[37]

Sayyidah Aisha radiya Llahu ‘anha has exclusively obtained innumerable virtues and merits which the books of Sunnah document. Some of them are listed hereunder:

 

  1. She is among the most superior women.

The hadith of Anas ibn Malik radiya Llahu ‘anhu:

 

قال سمعت رسول الله صلى الله عليه وسلم يقول فضل عائشة على النساء كفضل الثريد على سائر الطعام

I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam stating, “The superiority of Aisha over other women is as the superiority of tharid[38] over other foods.”[39]

 

The hadith of Sayyidina Abu Musa al Ash’ari radiya Llahu ‘anhu:

 

قال رسول الله صلى الله عليه وسلم كمل من الرجال كثير ولم يكمل من النساء إلا آسية امرأة فرعون ومريم بنت عمران وإن فضل عائشة على النساء كفضل الثريد على سائر الطعام

The Messenger of Allah salla Llahu ‘alayhi wa sallam stated: “Many men reached perfection. Among women, it was only Asiyah—Firoun’s wife—and Maryam bint ‘Imran who reached perfection. Certainly, the superiority of Aisha over other women is like the superiority of tharid over other foods.”[40]

 

  1. She was the most beloved person to the Nabi salla Llahu ‘alayhi wa sallam.

A clear indication to this is the hadith of Sayyidina ‘Amr ibn al ‘As radiya Llahu ‘anhu who asked the Nabi salla Llahu ‘alayhi wa sallam:

 

أي الناس أحب إليك قال عائشة قال من الرجال قال أبوها

Who is the most beloved person to you?

“Aisha,” he replied.

“From the men?”

“Her father,” was his reply.[41]

 

Hafiz al Dhahabi comments:

وهذا خبر ثابت على رغم أنوف الروافض وما كان عليه السلام ليحب إلا طيبا

This hadith is established to the utter dismay of the Rawafid. It was only proper for him salla Llahu ‘alayhi wa sallam to love someone pure and chaste.[42]

 

The categoric texts which indicate the intense love the Nabi salla Llahu ‘alayhi wa sallam possessed for Sayyidah Aisha radiya Llahu ‘anha are numerous, some of which have passed earlier.

The Sahabah radiya Llahu ‘anhum were familiar with the Nabi’s salla Llahu ‘alayhi wa sallam intense love for Sayyidah Aisha radiya Llahu ‘anha. The following are substantiations to this:

عن عائشة رضي الله عنها أن الناس كانوا يتحرون بهداياهم يوم عائشة يبتغون بذلك مرضاة رسول الله صلى الله عليه وسلم

Aisha radiya Llahu ‘anha reports, “The people would wait for Aisha’s day to present their gifts, seeking thereby the pleasure of the Messenger of Allah salla Llahu ‘alayhi wa sallam.”[43]

 

Sayyidah Saudah bint Zam’ah radiya Llahu ‘anha, after aging[44], gifted her day to Sayyidah Aisha radiya Llahu ‘anha, seeking by this the pleasure of the Messenger of Allah salla Llahu ‘alayhi wa sallam.[45]

Al ‘Ayni[46] explains:

عرفت من حب رسول الله عائشة ومنزلتها منه فوهبت يومها من رسول الله لعائشة

She recognised the Messenger of Allah’s love for Aisha and her position in his eyes and therefore gifted her day with the Messenger of Allah to Aisha.[47]

 

  1. Her father was the most beloved of the men to the Nabi salla Llahu ‘alayhi wa sallam and the most honoured in his sight.

The hadith of Sayyidina ‘Amr ibn al ‘As radiya Llahu ‘anhu quoted above is evidence to this. Her father was also the most superior individual after the Messenger of Allah salla Llahu ‘alayhi wa sallam.

 

فعن ابن عمر رضي الله عنهما قال كنا نخير بين الناس في زمن النبي صلى الله عليه وسلم فنخير أبا بكر ثم عمر بن الخطاب ثم عثمان بن عفان رضي الله عنهم

Ibn ‘Umar radiya Llahu ‘anhuma reports:

We would give positions to the people during the lifetime of the Nabi salla Llahu ‘alayhi wa sallam. We would place Abu Bakr first, ‘Umar ibn al Khattab second, and ‘Uthman ibn ‘Affan radiya Llahu ‘anhum third.[48]

 

Another narration reads:

كنا نقول ورسول الله صلى الله عليه وسلم حي أفضل أمة النبي صلى الله عليه وسلم بعده أبو بكر ثم عمر ثم عثمان رضي الله عنهم أجمعين

We would announce—while the Messenger of Allah salla Llahu ‘alayhi wa sallam was alive: The most superior individual of the Ummah of the Nabi salla Llahu ‘alayhi wa sallam is Abu Bakr, followed by ‘Umar, followed by ‘Uthman. May Allah be pleased with them all.[49]

 

The Sahabah radiya Llahu ‘anhum and all those who have come after them from the Ahlus Sunnah wa al Jama’ah are unanimous that the most superior of the Sahabah and people after the Nabi salla Llahu ‘alayhi wa sallam is Abu Bakr radiya Llahu ‘anhu.[50]

Al Shafi’i[51] rahimahu Llah pronounces:

أجمع الصحابة وأتباعهم على أفضلية أبي بكر ثم عمر

The Sahabah and their followers have agreed unanimously on the superiority of Abu Bakr followed by ‘Umar.[52]

 

He then records consensus on the fact that the greatest after the Nabi salla Llahu ‘alayhi wa sallam is Sayyidina Abu Bakr al Siddiq radiya Llahu ‘anhu from a number of distinguished scholars including Imam al Shafi’i[53], Abu Talib al ‘Ushari[54] [55], al Nawawi[56], Ibn Taymiyyah[57] [58], al Bayhaqi[59] [60], and Ibn Hajar[61] rahimahu Llah.

 

  1. The Nabi salla Llahu ‘alayhi wa sallam married no virgin besides her.

She reports:

 

قلت يا رسول الله أرأيت لو نزلت واديا وفيه شجرة قد أكل منها ووجدت شجرة لم يؤكل منها في أيها كنت ترتع بعيرك قال في الذي لم يرتع منها تعني أن رسول الله صلى الله عليه وسلم لم يتزوج بكرا غيرها

I asked, “O Messenger of Allah, suppose you landed in a valley which had a tree which was eaten from and you found a tree from which nothing was eaten, of which tree would you allow your camel to graze[62]?”

He answered, “From the one from which nothing has been eaten.”

She means that the Messenger of Allah salla Llahu ‘alayhi wa sallam never married a virgin besides her.[63]

 

In a lengthy narration she asserts:

أعطيت تسعا ما أعطيتها امرأة إلا مريم بنت عمران … ولقد تزوجني بكرا وما تزوج بكرا غيري

I have indeed been favoured with nine specialities which no woman besides Maryam bint ‘Imran has been favoured with. He married me a virgin and married no virgin besides me…[64]

 

Another narration reads:

في سبع خصال ليست في أحد من أزواج النبي صلى الله عليه وسلم تزوجني النبي صلى الله عليه وسلم بكرا ولم يتزوج أحدا من نسائه بكرا غيري

I enjoy seven characteristics which none of the wives of the Nabi salla Llahu ‘alayhi wa sallam enjoy. The Nabi salla Llahu ‘alayhi wa sallam married me a virgin and never married any of his wives as a virgin besides me…[65]

 

‘Abdul ‘Aziz al Limti[66] rahimahu Llah writes in Qurrat al Absar:

بكرا سواها فلها الفخار

ولم يكن تزوج المختار

من العلوم الجمة الغزيرة

وكم حوت في مدة يسيرة

The Chosen did not marry a virgin besides her. Therefore, she possesses glory.

In a short period, she obtained a splendid amount of knowledge.

 

  1. Her blessings and goodness which encompass the Ummah.

Among her blessings is the revelation of the Verse of Tayammum which came as a mercy and concession for the believers. She reports:

 

أنها استعارت من أسماء قلادة فهلكت فأرسل رسول الله صلى الله عليه وسلم ناسا من أصحابه في طلبها فأدركتهم الصلاة فصلوا بغير وضوء فلما أتوا النبي صلى الله عليه وسلم شكوا ذلك إليه فنزلت آية التيمم فقال أسيد بن حضير جزاك الله خيرا فوالله ما نزل بك أمر قط إلا جعل الله لك منه مخرجا وجعل للمسلمين فيه بركة

She borrowed a necklace[67] from Asma’ which got lost[68]. The Messenger of Allah salla Llahu ‘alayhi wa sallam sent some of his Companions in search for it. The time of salah set it and they performed salah without wudu’. When they returned to the Nabi salla Llahu ‘alayhi wa sallam, they complained of this to him. Upon this, the Verse of Tayammum was revealed. Usayd ibn Hudayr commented, “May Allah reward you abundantly. By Allah, no calamity ever befell you except that Allah opened an exit for you and converted it into blessings for the Muslims.”[69]

 

  1. The angel came with her image to the Messenger of Allah salla Llahu ‘alayhi wa sallam on a piece of silk and her marriage to him was destined by Allah subhanahu wa ta ‘ala.

She reports, yet again, that the Messenger of Allah salla Llahu ‘alayhi wa sallam said:

 

رأيتك في المنام يجيء بك الملك في سرقة من حرير فقال لي هذه امرأتك فكشف عن وجهك الثوب فإذا أنت هي فقلت إن يك هذا من عند الله يمضه

I saw you in a dream. The angels came to me with your image on a piece of fine silk telling me, “This is your wife.” He removes the cloth from your face and I find you. I commented, “If this is from Allah, He will conclude it.”[70]

 

Another narration has the wording:

أن جبريل جاء بصورتها في خرقة حرير خضراء إلى النبي صلى الله عليه وسلم فقال هذه زوجتك في الدنيا والآخرة

Jibril came with her image on a piece of green silk to the Nabi salla Llahu ‘alayhi wa sallam and confirmed, “This is your wife in the world and the Hereafter.”[71]

 

  1. The Messenger of Allah’s salla Llahu ‘alayhi wa sallam desire to be nursed in her home together with his demise in her home, on her day, laying on her chest, after his saliva had mixed with hers in the last moment of his worldly life, and his burial in her home.

She reports:

 

أن رسول الله صلى الله عليه وسلم كان يسأل في مرضه الذي مات فيه يقول أين أنا غدا أين أنا غدا يريد يوم عائشة فأذن له أزواجه يكون حيث شاء فكان في بيت عائشة حتى مات عندها قالت عائشة فمات في اليوم الذي كان يدور علي فيه في بيتي فقبضه الله وإن رأسه لبين نحري وسحري وخالط ريقه ريقي ثم قالت دخل عبد الرحمن بن أبي بكر ومعه سواك يستن به فنظر إليه رسول الله صلى الله عليه وسلم فقلت له أعطني هذا السواك يا عبد الرحمن فأعطانيه فقضمته ثم مضغته فأعطيته رسول الله صلى الله عليه وسلم فاستن به وهو مستند إلى صدري

The Messenger of Allah salla Llahu ‘alayhi wa sallam would ask in his fatal illness, “Where am I tomorrow? Where will I be tomorrow?” anticipating the day of Aisha. His wives, thus, permitted him to be where he desires. He thereafter remained in Aisha’s home until he passed away by her.

Aisha continues: He passed away on the day he would be at my place, in my home, and Allah took away his soul while his head lay on my chest after his saliva mixed with mine.

She goes on to explain: ‘Abdur Rahman ibn Abi Bakr entered with a miswak with which he was brushing his teeth. The Messenger of Allah salla Llahu ‘alayhi wa sallam glanced at it. I said to him, “Give me the miswak, O ‘Abdur Rahman.” He gave it to me. I chewed it and softened it before handing it over to the Messenger of Allah salla Llahu ‘alayhi wa sallam who brushed his teeth with it while resting on my chest.[72]

 

Our mother lived the most pleasant and loving marital life with the Nabi salla Llahu ‘alayhi wa sallam, with consideration, fondness, care, obedience, and love. When sickness afflicted the body of the Nabi salla Llahu ‘alayhi wa sallam, notifying him of his departure, he focused his attention to the shade in which he would find comfort and refuge: our mother al Siddiqah. He would ask repeatedly, “Where am I today? Where will I be tomorrow?” yearning for the day of Sayyidah Aisha radiya Llahu ‘anha. When it was her day, his soul would be at rest, his body would feel comforted, and his mind would be at ease. Sayyidah Aisha radiya Llahu ‘anha informs us of this saying:

فلما كان يومي سكن

When it was my day, he felt at ease.[73]

 

It has been established previously that the Ummahat al Mu’minin radiya Llahu ‘anhunna are on a unique system of taqwa, asceticism, lofty ranking, dignity, and being the best spouses towards the Nabi salla Llahu ‘alayhi wa sallam. Despite this, his question continues day after day, “where will I be today,” longing for and anticipating our mother Aisha’s radiya Llahu ‘anha day. This proves that she was a unique woman. Jannat has many stages and ranks. She—her whole self—was Jannat.

During that period, the Messenger of Allah salla Llahu ‘alayhi wa sallam commanded Sayyidina Abu Bakr radiya Llahu ‘anhu to lead people in salah.[74] This is yet another great privilege of this blessed home which an intelligent scholar, Abu al Wafa’ ibn ‘Aqil[75], has pointed out.[76]

 

انظر كيف اختار لمرضه بيت البنت واختار لموضعه من الصلاة الأب فما هذه الغفلة المستحوذة على قلوب الرافضة عن هذا الفضل والمنزلة التي لا تكاد تخفى عن البهيم فضلا عن الناطق

Observe how he selects the house of the daughter for his nursing and the father for his spot in salah. What type of negligence has overwhelmed and seized the hearts of the Rawafid from recognising this excellence and rank, which cannot be hidden from the beasts, forget humans.[77]

 

  1. Revelation would not descend upon the Messenger of Allah salla Llahu ‘alayhi wa sallam while he was under the sheet of any of his wives besides her.

The Messenger of Allah salla Llahu ‘alayhi wa sallam himself confirms:

 

لا تؤذوني في عائشة فإنه والله ما نزل علي الوحي وأنا في لحاف امرأة منكن غيرها

Do not harm me with regards to Aisha for, by Allah, revelation does not descend upon me while I am under the sheet of any woman from you besides her.[78]

 

Another narration:

فإن الوحي لم يأتني وأنا في ثوب امرأة إلا عائشة

For certainly, revelation does not come to me while I am under the sheet of a woman besides Aisha.[79]

 

Hafiz Ibn Hajar comments:

وفي هذا الحديث منقبة عظيمة لعائشة

This hadith contains a magnificent merit of Aisha’s.[80]

 

  1. Sayyidina Jibril ‘alayh al Salam conveyed salam with the Messenger of Allah salla Llahu ‘alayhi wa sallam for her.

She reports:

قال رسول الله صلى الله عليه وسلم يوما يا عائش هذا جبريل يقرئك السلام قلت و عليه السلام و رحمة الله وبركاته ترى ما لا أرى تريد رسول الله صلى الله عليه وسلم

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “O ‘A’ish[81]! Here is Jibril conveying salam to you.”

“May salam, the mercy of Allah, and His blessings be upon him. You—the Messenger of Allah salla Llahu ‘alayhi wa sallam—can see what I cannot.”[82]

 

Al Nawawi remarks:

فيه فضيلة ظاهرة لعائشة

This hadith contains a manifest virtue of Aisha’s.[83]

 

  1. The Nabi salla Llahu ‘alayhi wa sallam commenced from her, presenting to her the choice, after the revelation of the Verses of Takhyir i.e. Allah’s subhanahu wa ta ‘ala statement:

 

يَا أَيُّهَا النَّبِيُّ قُلْ لِّأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِيْنَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيْلًا وَإِنْ كُنْتُنَّ تُرِدْنَ اللهَ وَرَسُوْلَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيْمًا

O Prophet, say to your wives, “If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. But if you should desire Allah and His Messenger and the home of the Hereafter – then indeed, Allah has prepared for the doers of good among you a great reward.[84]

 

Add to this her conformity with her parents. She chose the Messenger of Allah salla Llahu ‘alayhi wa sallam before consulting them. The remaining Mothers of the Believers radiya Llahu ‘anhunna followed suit. Sayyidah Aisha radiya Llahu ‘anha reports:

 

لما أمر رسول الله صلى الله عليه وسلم بتخيير أزواجه بدأ بي فقال إني ذاكر لك أمرا فلا عليك أن لا تعجلي حتى تستأمري أبويك قالت قد علم أن أبوي لم يكونا ليأمراني بفراقه قالت ثم قال إن الله عز وجل قال يَا أَيُّهَا النَّبِيُّ قُلْ لِّأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِيْنَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيْلًا وَإِنْ كُنْتُنَّ تُرِدْنَ اللهَ وَرَسُوْلَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيْمًا قالت فقلت أفي هذا أستأمر أبوي فإني أريد الله ورسوله والدار الآخرة قالت ثم فعل أزواج رسول الله صلى الله عليه وسلم مثل ما فعلت

When the Messenger of Allah salla Llahu ‘alayhi wa sallam was commanded to give his wives the option [between the world and the Hereafter], he commenced from me. He said, “I am going to tell you something. There is no harm upon you if you do not rush before you consult your parents.”

She says, “He was fully aware that my parents will never command me to separate from him.”

He then announced: “Indeed, Allah—the Mighty and Majestic—states: O Prophet, say to your wives, ‘If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. But if you should desire Allah and His Messenger and the home of the Hereafter – then indeed, Allah has prepared for the doers of good among you a great reward.’[85]

I said, “Should I consult my parents in this? Most certainly, I want Allah, His Messenger, and the Abode of the Hereafter.”

The wives of the Messenger of Allah salla Llahu ‘alayhi wa sallam followed suit.[86] [87]

 

Hafiz Ibn Hajar comments:

وفيه منقبة عظيمة لعائشة وبيان كمال عقلها وصحة رأيها مع صغر سنها

This hadith contains a magnificent merit of Aisha’s. It depicts her perfect intelligence and sound opinion despite her young age.[88]

  1. She enjoyed two days and nights in the distribution, to the exclusion of all the other Ummahat al Mu’minin.

This came after Sayyidah Saudah radiya Llahu ‘anha gifted her day and night to her.

 

أن سودة بنت زمعة وهبت يومها لعائشة وكان النبي صلى الله عليه وسلم يقسم لعائشة بيومها ويوم سودة

Saudah bint Zam’ah gifted her day to Aisha. The Nabi salla Llahu ‘alayhi wa sallam would, thus, allocate for Aisha her day as well as Saudah’s day.[89]

 

  1. She was from the most knowledgeable and understanding women of this Ummah.

No woman has transmitted more ahadith from the Messenger of Allah salla Llahu ‘alayhi wa sallam than her. Al Zuhri rahimahu Llah says:

 

لو جمع علم عائشة إلى علم جميع النساء لكان علم عائشة أفضل

If Aisha’s knowledge is compared to the knowledge of all women, Aisha’s knowledge will be superior.

 

Another narration contains the wording:

 

لو جمع علم نساء هذه الأمة فيهن أزواج النبي صلى الله عليه وسلم كان علم عائشة أكثر من علمهن

If the knowledge of the women of this Ummah—including the wives of the Nabi salla Llahu ‘alayhi wa sallam—was collected, Aisha’s knowledge would be greater than theirs.[90]

 

Mahmud ibn Labid affirms:

 

كان أزواج النبي صلى الله عليه وسلم يحفظن من حديث النبي صلى الله عليه وسلم كثيرا ولا مثلا لعائشة وأم سلمة وكانت عائشة تفتي في عهد عمر وعثمان إلى أن ماتت يرحمها الله وكان الأكابر من أصحاب رسول الله صلى الله عليه و سلم وعمر وعثمان بعده يرسلان إليها فيسألانها عن السنن

The wives of the Nabi salla Llahu ‘alayhi wa sallam had memorised plenty ahadith of the Nabi salla Llahu ‘alayhi wa sallam. There was no match to Aisha and Umm Salamah, however. Aisha would pass verdicts in the era of ‘Umar and ‘Uthman and this continued until she left this world, may Allah have mercy upon her. The senior Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam, including ‘Umar and ‘Uthman, would send messengers to her to ask her about the Sunan.[91]

 

  1. The Nabi salla Llahu ‘alayhi wa sallam supplicated in favour of Sayyidah Aisha radiya Llahu ‘anha for the forgiveness of her former and future sins.

She herself is the reporter:

 

لما رأيت من النبي صلى الله عليه وسلم طيب نفس قلت يا رسول الله ادع الله لي فقال اللهم اغفر لعائشة ما تقدم من ذنبها وما تأخر ما أسرت وما أعلنت فضحكت عائشة حتى سقط رأسها في حجرها من الضحك قال لها رسول الله صلى الله عليه وسلم أيسرك دعائي فقالت وما لي لا يسرني دعاؤك فقال صلى الله عليه وسلم والله إنها لدعائي لأمتي في كل صلاة

I once noticed that the Nabi salla Llahu ‘alayhi wa sallam was in very happy mood, so I submitted, “O Messenger of Allah, supplicate to Allah in my favour.”

He supplicated, “O Allah, forgive Aisha for her former sins and future ones and those she did secretly and those she committed openly.” Hearing this, Aisha laughed and her head fell into her lap out of extreme laughter.

The Messenger of Allah salla Llahu ‘alayhi wa sallam enquired from her, “Does my supplication please you?”

“Why should it not please me?!”

He salla Llahu ‘alayhi wa sallam remarked, “By Allah, this is my supplication for my Ummah in every salah.”[92]

 

  1. The Messenger of Allah salla Llahu ‘alayhi wa sallam testified in her favour that he only finds goodness in her.

This is a sufficient testimony. In the Slander Incident, the Messenger of Allah salla Llahu ‘alayhi wa sallam announced during his public address:

 

والله ما علمت على أهلي إلا خيرا

By Allah, I know nothing but good of my family.[93]

 

Another narration reads:

أن رسول الله صلى الله عليه وسلم خطب الناس فحمد الله وأثنى عليه وقال ما تشيرون علي في قوم يسبون أهلي ما علمت عليهم من سوء قط

The Messenger of Allah salla Llahu ‘alayhi wa sallam addressed the people. After praising and glorifying Allah, he announced, “What indication do you give me concerning those people who slander my family. I have not discovered any evil in them ever.”[94]

 

  1. Her love is incumbent on every single individual.

Sahih al Bukhari contains the narration:

 

لما جاءت فاطمة رضي الله عنها إلى النبي صلى الله عليه وسلم قال لها ألست تحبين ما أحب قالت بلى قال فأحبي هذه

When Fatimah radiya Llahu ‘anha approached the Nabi salla Llahu ‘alayhi wa sallam, he told her, “Do you not love what I love?”

“Definitely,” she replied.

“Then love her [i.e. Aisha],” he instructed.[95]

 

This clearly shows compulsion.[96]

 

  1. Her home was the closest home of all the wives of the Nabi salla Llahu ‘alayhi wa sallam to the Masjid.

Ibn al Qayyim explains:

ثم بنى مسجده موضع المربد بيده هو وأصحابه بالجريد واللبن ثم بنى مسكنه ومساكن أزواجه إلى جنبه وأقربها إليه مسكن عائشة

He then built his Masjid where the mirbad (land used for drying dates) was situated, with his own hands and with the help of his Companions using palm branches stripped of their leaves and unburnt bricks. He then built his apartment and the apartments of his wives adjacent to it. The closest of them to the Masjid was Aisha’s apartment.[97]

 

Due to her house being attached to the Masjid, she was able to comb the Nabi’s salla Llahu ‘alayhi wa sallam hair while he was observing i’tikaf in the Masjid.[98]

 

  1. The Nabi salla Llahu ‘alayhi wa sallam did not marry anyone besides her whose parents are muhajirs.[99]

As a matter of fact, her entire family were Sahabah. Her father, mother, paternal grandfather Abu Quhafah, paternal grandmother Umm al Khayr Salma bint Sakhr, as well as her siblings were all Sahabah radiya Llahu ‘anhum.[100]

 

NEXT⇒ Praise of the Sahabah and ‘Ulama’ for Aisha


[1] Surah al Ahzab: 32.

[2] Surah al Ahzab: 52.

[3] Surah al Ahzab: 6.

[4] Surah al Ahzab: 53.

[5] Sahih Ibn Hibban, vol. 16 pg. 8, Hadith: 7096; al Mujam al Kabir, vol. 23 pg. 39, Hadith: 19053; al Mustadrak, vol. 4 pg. 14. Al Hakim says, “The isnad is sahih but al Bukhari and Muslim have not documented it.” Al Albani comments in Silsilat al Ahadith al Sahihah, vol. 3 pg. 133, “It meets the standards of Muslim.”

[6] He is ‘Ammar ibn Yasir ibn ‘Amir, Abu al Yaqzan al ‘Ansi radiya Llahu ‘anhu. The freed slave of the Banu Makhzum. The eminent Sahabi, from the first forerunners. He was persecuted in the path of Allah, participated in both emigrations, performed salah towards both qiblahs, and participated in all the battles including Badr. He displayed great bravery in the Battle of Badr. He also participated in Yamamah and showed much heroism. He passed away in 37 A.H. Al Isti’ab, vol. 1 pg. 351; al Isabah, vol. 4 pg. 575.

[7] Musnad al Bazzar, vol. 4 pg. 237, Hadith: 1401; al Mujam al Kabir, vol. 23 pg. 188, Hadith: 306; Hilyat al Auliya, vol. 2 pg. 50. Al Haythami comments in Majma’ al Zawa’id, vol. 9 pg. 247, “Al Bazzar and al Tabarani documented it. Hassan ibn Abi Jafar appears in both isnads and is da’if.” Al Albani classified it hassan in Sahih al Jami’, Hadith: 4351.

[8] Sahih al Bukhari, Hadith: 3772.

[9] Fada’il al Sahabah, vol. 2 pg. 868.

[10] Surah al Ahzab: 28 – 29.

[11] Shudha al Yasimin fi Fada’il Ummahat al Mu’minin, pg. 17.

[12] Surah al Ahzab: 33.

[13] Surah al Ahzab: 31.

[14] Surah al Ahzab: 34.

[15] Al Mizzi: Tahdhib al Kamal, vol. 35 pg. 235; from the Amali of Hafiz Ibn ‘Asakir: Fadl Umm al Mu’minin Aisha, and it is published. Muhibb al Din al Tabari authored al Simt al Thamin fi Manaqib Ummahat al Mu’minin. It is amazing that al Haj Khalifah mentioned it in Kashf al Zunun, vol. 2 pg. 1843 with the name: Manaqib Hadrat Umm al Mu’min Aisha and then said, “And it is al Simt al Thamin.” Probably this is because al Tabari—may Allah have mercy upon him—went on listing her virtues due to their abundance and recorded them in approximately 74 pages, contrary to the others—may Allah be pleased with them all.

[16] He is Muhammad ibn al Hussain ibn ‘Abdullah, Abu Bakr al Ajurri al Baghdadi. The Imam, the Muhaddith, the Leader, the Shafi’i Jurist, the Sheikh of the Sacred Haram. He was a scholar, involved and committed, filled with goodness, a worshipper, and a strong adherent of the Sunnah. Al Shari’ah fi al Sunnah and al Arba’in are his books. He passed away in 360 A.H. Siyar A’lam al Nubala’, vol. 16 pg. 133; Wafiyyat al A’yan, vol. 4 pg. 292.

[17] Al Shari’ah, vol. 5 pg. 2394.

[18] Surah al Nur: 23.

[19] He is al Dahhak ibn Muzahim al Hilali, Abu al Qasim al Khurasani. The author of the Tafsir. He was one of the vessels of knowledge and has extensive knowledge of tafsir and stories. He is truthful. He has narrated from more than one Sahabi. It is said that his hearing from none of them is established. He passed away in 102 A.H or thereafter. Siyar A’lam al Nubala’, vol. 4 pg. 598; Tahdhib al Tahdhib, vol. 2 pg. 572.

[20] He is ‘Abdur Rahman ibn Zaid ibn Aslam, al Qurashi al ‘Adawi, their freed slave. He was proficient in Qur’an and tafsir. He complied a tafsir in one volume and a book on abrogating and abrogated verses. He passed away in 182 A.H. Siyar A’lam al Nubala’, vol. 8 pg. 349; Tahdhib al Tahdhib, vol. 3 pg. 363.

[21] Tafsir Ibn Abi Hatim, vol. 8 pg. 2556; al Mustadrak, vol. 4 pg. 11; Tafsir Ibn Jarir, vol. 17 pg. 229; al Suyuti: al Durr al Manthur, vol. 6 pg. 164.

[22] This is the preference of Hafiz Ibn Hajar. Other weaker views are: 10, 16, or 18 verses. Fath al Bari, vol. 8 pg. 477.

[23] Surah al Nur: 11.

[24] Surah al Nur: 26.

[25] Al Zarqani: Manahil al ‘Irfan, vol. 2 pg. 396; Ismail ibn al Zayn al Makki: al Qawl al Munir fi Usul al Tafsir, pg. 36.

[26] Surah al Nur: 11.

[27] Surah al Nur: 26.

[28] Surah al Nisa’: 26.

[29] Musannaf Ibn Abi Shaybah, vol. 4 pg. 223; Tafsir Ibn Jarir, vol. 7 pg. 570; Tafsir Ibn Kathir, vol. 2 pg. 430.

[30] Surah al Ma’idah: 6.

[31] The original incident appears in Sahih al Bukhari, Hadith: 3672; Sahih Muslim, Hadith: 842. The exact wording of the hadith will appear shortly.

[32] Tafsir Muqatil ibn Sulaiman, vol. 1 pg. 375. Have a look at Ibn Taymiyyah’s comments in Majmu’ al Fatawa, vol. 6 pg. 389 when he speaks about what Muqatil records in his Tafsir.

[33] Ibn Hajar: al ‘Ujab fi Bayan al Asbab, vol. 2 pg. 881.

[34] Fath al Bari, vol. 1 pg. 343.

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

[36] Tafsir Ibn Jarir, vol. 7 pg. 79.

[37] Sunan Ibn Majah, Hadith: 565; Fada’il al Sahabah, vol. 2 pg. 874.

[38] Al tharid: breaking bread and soaking it in curry. Jamharat al Lughah, vol. 1 pg. 419; al Nihayah fi Gharib al Hadith wa al Athar, vol. 1 pg. 209; Lisan al ‘Arab, vol. 3 pg. 102.

[39] Sahih al Bukhari, Hadith: 3370; Sahih Muslim, Hadith: 2446.

[40] Sahih al Bukhari, Hadith: 3411; Sahih Muslim, Hadith: 2431.

[41] Sahih al Bukhari, Hadith: 3462; Sahih Muslim, Hadith: 2384.

[42] Siyar A’lam al Nubala’, vol. 2 pg. 142. The sentence: It was only proper for him salla Llahu ‘alayhi wa sallam to love someone pure and chaste is extracted from Ibn ‘Abbas’s statement to Aisha radiya Llahu ‘anhuma:

كنت أحب نساء رسول الله صلى الله عليه وسلم إليه ولم يكن يحب إلا طيبا

You were the most beloved wife to the Messenger of Allah salla Llahu ‘alayhi wa sallam and he would only love someone pure and faithful. [Musnad Ahmed, vol. 1 pg. 220.]

[43] Sahih al Bukhari, Hadith: 2581; Sahih Muslim, Hadith: 2441.

[44] Asannat: aged. Gharib al Hadith, vol. 2 pg. 306.

[45] Sahih al Bukhari, Hadith: 2593; Sahih Muslim, Hadith: 1463.

[46] He is Mahmud ibn Ahmed ibn Musa, Abu Muhammad al ‘Ayni, Badr al Din al Hanafi. The Hafiz, the Muhaddith, the Chief Justice. He was born in 762 A.H. and passed away in 855 A.H. He was an Imam, ‘Alim, and ‘Allamah. In Cairo, he was authorised with solving arithmetical problems, issuing verdicts in the Hanafi school of thought, and supervising the prisons. ‘Umdat al Qari and Fara’id al Qala’id are some of his books. Al Suyuti: Nazm al ‘Uqyan, pg. 174; al A’lam, vol. 7 pg. 163.

[47] ‘Umdat al Qari, vol. 12 pg. 296.

[48] Sahih al Bukhari, Hadith: 3655.

[49] Sunan Abi Dawood, Hadith: 3628. Abu Dawood does not comment on it. Al Albani labels it sahih in Sahih Sunan Abi Dawood.

[50] Al Safarini: Lawami’ al Anwar al Bahiyyah, vol. 2 pg. 312; al Ghaznawi: Usul al Din, pg. 287; al Farq Bayn al Farq, pg. 359; Tarikh al Khulafa’, pg. 38.

[51] He is Muhammad ibn Idris ibn al ‘Abbas, Abu ‘Abdullah al Shafi’i. The Imam, the ‘Alim of the era, the Hadith Assistant, the Jurist of the religion. He was born in 150 A.H and rose to become one of the four A’immah. His excellences are numerous, his achievements are plentiful, and he is unmatchable. Al Risalah and al Umm are his books. He passed away in 204 A.H. Al Bayhaqi: Manaqib al Shafi’i; Siyar A’lam al Nubala’, vol. 10 pg. 5.

[52] Al I’tiqad, pg. 369.

[53] Al I’tiqad, pg. 369.

[54] Fada’il Abi Bakr al Siddiq, pg. 36.

[55] He is Muhammad ibn ‘Ali ibn al Fath, Abu Talib al ‘Ushari. He was a Jurist, ‘Alim, Ascetic, Excellent, and a prolific narrator. However, they reported to him many things which he narrated with a clean heart, of which is the fabricated hadith on the virtue of the Night of ‘Ashura’. He passed away in 451 A.H. Mizan al I’tidal, vol. 3 pg. 656; Siyar A’lam al Nubala’, vol. 18 pg. 48.

[56] Sharh Muslim, vol. 15 pg. 148.

[57] Minhaj al Sunnah al Nabawiyyah, vol. 8 pg. 225.

[58] He is Ahmed ibn ‘Abdul Halim ibn ‘Abdul Salam, Abu al ‘Abbas al Harrani al Hanbali. He was born in 661 A.H. The Imam, ‘Allamah, Hafiz, Hadith Examiner, Jurist, Mujtahid, Sheikh al Islam, Ascetic, the unparalleled. Among his books is al Sarim al Maslul and Minhaj al Sunnah al Nabawiyyah. He passed away in 728 A.H. Shadharat al Dhahab, vol. 6 pg. 79; Mar’i al Karmi: al Kawakib al Durriyyah fi Manaqib Ibn Taymiyyah.

[59] Al I’tiqad, pg. 369.

[60] He is Ahmed ibn al Hussain ibn ‘Ali, Abu Bakr al Bayhaqi. The Imam, Hafiz, Jurist, Sheikh of Khurasan. Born in 384 A.H. He was unmatchable by his contemporaries in all sciences. He wrote books unprecedented. Al Sunan al Kubra and Shu’ab al Iman are some of his books. He passed away in 458 A.H. Siyar A’lam al Nubala’, vol. 35 pg. 145; Wafiyyat al A’yan, vol. 1 pg. 75.

[61] Fath al Bari, vol. 7 pg. 17.

[62] Turti’u ba’iraka: when he allows his camel to graze where he wishes. Fath al Bari, vol. 9 pg. 121.

[63] Sahih al Bukhari, Hadith: 5077.

[64] Musnad Abi Ya’la, vol. 8 pg. 90, Hadith: 4626.

[65] Musnad Abi Hanifah, pg. 116; Abu Yusuf: al Athar, Hadith: 932.

[66] He is ‘Abdul ‘Aziz ibn ‘Abdul ‘Aziz al Limti al Muknasi al Maymuni al Maliki. He was a Jurist and Syntax Master. Qurrat al Absar fi Sirat al Mushaffa’ al Mukhtar is his book. He passed away in 880 A.H. Al A’lam, vol. 4 pg. 21; Kahhalah: Mujam al Mu’allifin, vol. 5 pg. 250.

[67] Qiladah: jewellery worn on the neck (necklace). Lisan al ‘Arab, vol. 3 pg. 366; al Mujam al Wasit, vol. 2 pg. 754.

[68] Halakat: got lost. Ibn al Jawzi: Kashf al Mushkil min Hadith al Sahihayn, vol. 4 pg. 251.

[69] Sahih al Bukhari, Hadith: 3773; Sahih Muslim, Hadith: 367.

[70] Sahih al Bukhari, Hadith: 5125. Al Zarkashi quotes from Ibn al Jawzi in the book Futuh al Futuh:

افتخرت زينب على نساء النبي فقالت كلكن زوجها أبوها وأنا زوجني ربي تشير إلى قوله زَوَّجْنَاكَهَا وأنا أتوب فقال يا زينب صدقت ولقد شاركتك عائشة في أن الله بعث صورتها في سرقة من حرير مع جبريل فجلاها فقال هذه زوجتك فهذا تزويج مطوي في سر القدر ظهر أثره يوم عقد العقد غير أن عائشة كانت من اختيار الله لرسوله وكنت يا زينب من اختيار الرسول لنفسه

Zainab boasts over the other women of the Nabi, “All of you were married off by your fathers whereas my Rabb got me married,” indicating to His statement: We married her to you and I repent. He said, “O Zainab, you have spoken the truth. Aisha shares with you in that Allah sent her image on a piece of silk with Jibril who disclosed her face and said, ‘This is your wife.’ This marriage was decided in the secret of fate and its effect became apparent the day the contract was finalised. The only difference is that Aisha was from Allah’s selection for His Messenger while you, O Zainab, were the Messenger’s selection for himself.” Al Ijabah li Irad ma istadrakathu Aisha ‘ala al Sahabah, pg. 70.

[71] Jami’ al Tirmidhi, Hadith: 3880; Musnad al Bazzar, vol. 18 pg. 220, Hadith: 226; Sahih Ibn Hibban, vol. 16 pg. 6, Hadith: 7094. Al Tirmidhi labels it hassan gharib. Al Albani classified it sahih in Sahih Sunan al Tirmidhi, Hadith: 3880.

[72] Sahih al Bukhari, Hadith: 4450; Sahih Muslim, Hadith: 2443.

[73] Sahih al Bukhari, Hadith: 1389; Sahih Muslim, Hadith: 2443.

[74] Sahih al Bukhari, Hadith: 664; Sahih Muslim, Hadith: 418.

[75] Ibn Taymiyyah praised him thus, “He was from the intelligent individuals of the world.” Dar’ Ta’arud al ‘Aql ma’a al Naql, vol. 8 pg. 60.

[76] He is ‘Ali ibn ‘Aqil ibn Muhammad, Abu al Wafa’ al Baghdadi. The ‘Allamah, the Bahr, the Sheikh of the Hanabilah, the Teacher of Qira’ah, the Jurist, the Usuli, one of the distinguished A’immah. He was born in 431 A.H and passed away in 513 A.H. He authored Kitab al Funun—which consists of over 400 volumes—and al Fusul. Ibn Rajab: Tabaqat al Hanabilah, vol. 1 pg. 316; Siyar A’lam al Nubala’, vol. 19 pg. 443.

[77] Al Ijabah li Irad ma istadrakathu Aisha ‘ala al Sahabah, pg. 54.

[78] Sahih al Bukhari, Hadith: 3775; Sahih Muslim, Hadith: 2441.

[79] Sahih al Bukhari, Hadith: 2581; Sahih Muslim, Hadith: 2441.

[80] Fath al Bari, vol. 7 pg. 108. Al Sindi comments:

وفي الحديث أن محبته صلى الله عليه وسلم تابعة لعظم منزلتها عند الله تعالى

The hadith states that his salla Llahu ‘alayhi wa sallam love was subject to her lofty rank in the sight of Allah subhanahu wa ta ‘ala. Hashiyat al Sindi ‘ala al Nasa’i, vol. 7 pg. 68.

[81] ‘A’ish: addressed with apocopation. Both fathah and dammah are permitted on the shin. Fath al Bari, vol. 7 pg. 107.

[82] Sahih al Bukhari, Hadith: 3768; Sahih Muslim, Hadith: 2447.

[83] Sharh Muslim, vol. 15 pg. 211.

[84] Surah al Ahzab: 28 – 29.

[85] Surah al Ahzab: 28 – 29.

[86] Sahih al Bukhari, Hadith: 4786; Sahih Muslim, Hadith: 1475.

[87] Shudha al Yasimin fi Fada’il Ummahat al Mu’minin, pg. 31; Salih ibn Muhammad al ‘Ata: Habibat al Habib Umm al Mu’minin Aisha, pg. 19.

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

[89] Sahih al Bukhari, Hadith: 5212; Sahih Muslim, Hadith: 1463.

[90] Al Sunnah, Hadith: 753; al Mujam al Kabir, Hadith: 299; al Mustadrak, vol. 4 pg. 12, Hadith: 6734.

[91] Al Tabaqat al Kubra, vol. 2 pg. 375.

[92] Musnad al Bazzar; Majma’ al Zawa’id, vol. 9 pg. 246; Sahih Ibn Hibban, vol. 16 pg. 47, Hadith: 7111. Al Haythami comments, “The narrators are the narrators of Sahih al Bukhari besides Ahmed ibn Mansur al Rimadi who is reliable.” Al Albani labels the isnad hassan in Silsilat al Ahadith al Sahihah, vol. 5 pg. 324 and al Arna’ut concurs in Sahih Ibn Hibban, vol. 16 pg. 47, Hadith: 7111.

[93] Sahih al Bukhari, Hadith: 2661; Sahih Muslim, Hadith: 2770.

[94] Sahih al Bukhari, Hadith: 7370; Sahih Muslim, Hadith: 2581. The wording is al Bukhari’s.

[95] Sahih Muslim, Hadith: 2442. The origin appears in Sahih al Bukhari, Hadith: 2581.

[96] Al Ijabah li Irad ma istadrakathu Aisha ‘ala al Sahabah, pg. 52.

[97] Zad al Ma’ad, vol. 1 pg. 102.

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

[99] Al Ijabah li Irad ma istadrakathu Aisha ‘ala al Sahabah, pg. 59.

[100] Muhammad al Hawari: Umm al Mu’minin Aisha Radiyallahu ‘anha, pg. 159.

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