Her life with the Nabi salla Llahu ‘alayhi wa sallam

Her Marriage to the Nabi salla Llahu ‘alayhi wa sallam

The Nabi salla Llahu ‘alayhi wa sallam married Sayyidah Aisha radiya Llahu ‘anha before hijrah.^[1] She was 6 years of age. He consummated the marriage in Shawwal after hijrah^[2] when she was 9 years old.^[3]

فعنها رضي الله عنها قالت تزوجني رسول الله صلى الله عليه وسلم لست سنين و بنى بي وأنا بنت سبع سنين

She reports:

The Messenger of Allah salla Llahu ‘alayhi wa sallam married me when I was six and consummated the marriage with me when I was nine years of age.^[4]

The Nabi salla Llahu ‘alayhi wa sallam had seen Sayyidah Aisha radiya Llahu ‘anha in a dream prior to his marriage to her. Sayyidah Aisha radiya Llahu ‘anha reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam told her:

أريتك في المنام ثلاث ليال جاءني بك الملك في سرقة من حرير فيقول هذه امرأتك فأكشف عن وجهك فإذا أنت هي أقول إن يك هذا من عند الله يمضه

You were shown to me in a dream on three nights. The angels came to me with your image on a piece of fine silk^[5] affirming, “This is your wife.” I opened your face only to find that it is you. I commented, “If this is from Allah, He will conclude it^[6].”^[7]

Subsequent to this blessed dream came the proposal. Sayyidah Aisha radiya Llahu ‘anha recalls the incident of the Nabi’s salla Llahu ‘alayhi wa sallam proposal to her with fine details. Obviously, it would bring back sweet memories which could not be forgotten. She reports:

لما توفيت خديجة قالت خولة بنت حكيم بن أمية بن الأوقص امرأة عثمان بن مظعون رضي الله عنهما وذلك بمكة أي رسول الله ألا تتزوج قال ومن قالت إن شئت بكرا وإن شئت ثيبا قال فمن البكر قالت بنت أحب خلق الله إليك عائشة بنت أبي بكر رضي الله عنه قال ومن الثيب قالت سودة بنت زمعة بن قيس آمنت بك واتبعتك على ما أنت عليه قال فاذهبي فاذكريهما علي قالت فجاءت فدخلت بيت أبي بكر رضي الله عنه فوجدت أم رومان أم عائشة قالت أي أم رومان ماذا أدخل الله عز وجل عليكم من الخير و البركة قالت وما ذاك قالت أرسلني رسول الله صلى الله عليه وسلم أخطب عليه عائشة قالت وددت انتظري أبا بكر رضي الله عنه فإنه آت فجاء أبو بكر رضي الله عنه فقالت يا أبا بكر ماذا أدخل الله عز وجل عليكم من الخير والبركة أرسلني رسول الله صلى الله عليه وسلم أخطب عليه عائشة رضي الله عنها قال وهل تصلح له إنما هي ابنة أخيه فرجعت إلى رسول الله صلى الله عليه وسلم فذكرت له فقال ارجعي إليه فقولي له أنت أخي في الإسلام وأنا أخوك وابنتك تصلح لي فأتت أبا بكر رضي الله عنه فقال لخولة ادعي لي رسول الله صلى الله عليه وسلم فجاءه فأنكحه وهي يومئذ ابنة ست سنين

Following the demise of Khadijah^[8], Khawlah bint Hakim ibn Umayyah ibn al Awqas—the wife of ‘Uthman ibn Maz’un radiya Llahu ‘anhuma—said (and this was in Makkah), “O Messenger of Allah, will you not marry?”

“Who,” asked the Prophet salla Llahu ‘alayhi wa sallam.

She explained, “A virgin, if you like, or a previously married woman, if it pleases you.”

“Who is the virgin,” he asked.

She replied, “The daughter of the most beloved of Allah’s creation to you: Aisha bint Abi Bakr radiya Llahu ‘anhu.”

“And who is the deflowered unmarried woman?”

“Saudah bint Zam’ah ibn Qais^[9]. She believed in you and followed your religion.”

He said, “Go and propose to them on my behalf.”

She came and entered the home of Abu Bakr radiya Llahu ‘anhu and found Umm Ruman, the mother of Aisha, there. She exclaimed, “O Umm Ruman! What immense amount of goodness and blessings Allah—the Mighty and Majestic—is conferring upon you!”

“What are you talking about,” she enquired enthusiastically.

She explained, “The Messenger of Allah salla Llahu ‘alayhi wa sallam sent me to propose for Aisha on his behalf.”

She remarked, “I hoped for this.^[10] Wait for Abu Bakr radiya Llahu ‘anhu as he is about to arrive.”

Not long thereafter, Abu Bakr radiya Llahu ‘anhu arrived. Khawlah said, “O Abu Bakr, what great amount of goodness and blessings Allah—the Mighty and Majestic—is conferring upon you! The Messenger of Allah salla Llahu ‘alayhi wa sallam sent me to propose for Aisha radiya Llahu ‘anha on his behalf.”

He asked, “Is she worthy of him. She is only the daughter of his brother.”

I went back to the Messenger of Allah salla Llahu ‘alayhi wa sallam and mentioned that to him. He told me, “Return to him and tell him that he is my brother in Islam and I am his brother and his daughter is suitable for me.”

She came to Abu Bakr radiya Llahu ‘anhu [and informed him]. Abu Bakr told Khawlah, “Call the Messenger of Allah salla Llahu ‘alayhi wa sallam for me.”

After the Messenger of Allah salla Llahu ‘alayhi wa sallam arrived, Abu Bakr contracted their marriage. Aisha at the time was six years of age.^[11]

Sayyidah Aisha radiya Llahu ‘anha recollects how she received the exciting news and how the ceremonies of the first night played out:

فأتتني أم رومان وأنا على أرجوحة ومعي صواحبي فصرخت بي فأتيتها وما أدري ما تريد بي فأخذت بيدي فأوقفتني على الباب فقلت هه هه حتى ذهب نفسي فأدخلتني بيتا فإذا نسوة من الأنصار فقلن على الخير والبركة و على خير طائر فأسلمتني إليهن فغسلن رأسي و أصلحتني فلم يرعني إلا ورسول الله صلى الله عليه وسلم ضحى فأسلمنني إليه

Umm Ruman came while I was playing on the swing and my friends were with me. She called for me and I went to her, not knowing what she had planned for me. She took me by the hand and left me by a door. I asked, “What is this? What is this?” gasping for air. She entered me into a house where many Ansari women were present. They exclaimed, “Upon goodness and blessings and upon the best fortune.” She handed me over to them. They washed my hair and beautified me. What surprised me^[12] was the Messenger of Allah’s salla Llahu ‘alayhi wa sallam appearance mid-morning. The women handed me over to him.^[13]

Sayyidah Aisha radiya Llahu ‘anha speaks of her mother preparing her for the first night:

كانت أمي تعالجني للسمنة تريد أن تدخلني على رسول الله صلى الله عليه وسلم فما استقام لها ذلك حتى أكلت القثاء بالرطب فسمنت كأحسن سمنة

My mother would treat me to pick up weight for she intended to send me to the Messenger of Allah salla Llahu ‘alayhi wa sallam. Things did not work out for her until, finally, I ate cucumber^[14] with fresh dates after which I gained a considerable amount of weight.^[15]

With regards to the wedding night itself, Sayyidah Asma’ bint Yazid radiya Llahu ‘anha and her friends shouldered the responsibility to beautify her. Sayyidah Asma’ radiya Llahu ‘anha relates:

إني قينت عائشة لرسول الله صلى الله عليه وسلم ثم جئته فدعوته لجلوتها فجاء فجلس إلى جنبها فأتي بعس لبن فشرب ثم ناولها النبي صلى الله عليه وسلم فخفضت رأسها واستحيت قالت أسماء فانتهرتها وقلت لها خذي من يد النبي صلى الله عليه وسلم قالت فأخذت فشربت شيئا ثم قال لها النبي صلى الله عليه وسلم أعطي تربك قالت أسماء فقلت يا رسول الله بل خذه فاشرب منه ثم ناولنيه من يدك فأخذه فشرب منه ثم ناولنيه قالت فجلست ثم وضعته على ركبتي ثم طفقت أديره وأتبعه بشفتي لأصيب منه مشرب النبي صلى الله عليه وسلم

Certainly, I beautified^[16] Aisha for the Messenger of Allah salla Llahu ‘alayhi wa sallam. I then came to him and called him to see her^[17]. He approached and sat at her side. A large mug^[18] of milk was brought to him which he drank from and passed the same to her. She lowered her head and displayed modesty.

Asma’ says: I chided her and told her, “Take from the hand of the Nabi salla Llahu ‘alayhi wa sallam.” She took the mug and had a small sip.

The Nabi salla Llahu ‘alayhi wa sallam told her, “Give to your mates^[19].”

Asma’ submitted, “O Messenger of Allah, will you rather not take it, drink from it, and give it to me from your hand.”

Accordingly, he took it, drank from it, and handed it over to me. I sat down and placed it on my knee after which I began turning it and placing my lip on it, to attain the spot where the Nabi^[20] salla Llahu ‘alayhi wa sallam drank from.^[21]

Sayyidah Aisha radiya Llahu ‘anha recollects the memories of the walimah on her marriage day:

ما نحرت علي جزور ولا ذبحت علي شاة حتى أرسل إلينا سعد بن عبادة بجفنة كان يرسل بها إلى رسول الله صلى الله عليه وسلم إذا دار إلى نسائه وأنا يومئذ بنت تسع سنين

Neither was any camel sacrificed nor was any sheep slaughtered for me. At last, Sa’d ibn ‘Ubadah^[22] sent to us a bowl [of food] which he would send to the Messenger of Allah salla Llahu ‘alayhi wa sallam when he visited his wives. At the time, I was nine years old.^[23]

With regards to her dowry, no report has been narrated which distinguishes her from the other wives of the Nabi salla Llahu ‘alayhi wa sallam. Instead, a narration is available which supports that her dowry was the same as the rest of the wives of the Messenger of Allah salla Llahu ‘alayhi wa sallam.

عن أبي سلمة بن عبد الرحمن قال سألت عائشة رضي الله عنها زوج النبي صلى الله عليه وسلم كم كان صداق رسول الله صلى الله عليه وسلم قالت كان صداقه لأزواجه اثنتي عشرة أوقية ونشا قالت أتدري ما النش قلت لا قالت نصف أوقية فذلك خمسمائة درهم

Abu Salamah ibn ‘Abdur Rahman relates:

I enquired from Aisha radiya Llahu ‘anha—the wife of the Messenger of Allah salla Llahu ‘alayhi wa sallam, “What was the amount of dowry given by the Messenger of Allah salla Llahu ‘alayhi wa sallam?”

She replied, “The dowry he gave his wives was twelve uqiyah and a nash.”

She then asked, “Do you know what al nash is?”

I replied in the negative.

“Half an uqiyah,” she explained, “that amounts to 500 silver coins.”^[24]

Sayyidina ‘Umar radiya Llahu ‘anhu proclaimed:

ما علمت رسول الله صلى الله عليه وسلم نكح شيئا من نسائه ولا أنكح شيئا من بناته على أكثر من اثنتي عشرة أوقية

I do not know of the Messenger of Allah salla Llahu ‘alayhi wa sallam marrying any of his wives or getting any of his daughters married in lieu of more than 12 uqiyah.”^[25]

Sayyidah Aisha radiya Llahu ‘anha remained in the company of the Nabi salla Llahu ‘alayhi wa sallam for eight years and five months.^[26] He salla Llahu ‘alayhi wa sallam passed away when she was just 18 years of age. She reports:

أن النبي صلى الله عليه وسلم تزوجها وهي بنت ست سنين وأدخلت عليه وهي بنت تسع ومكثت عنده تسعا

The Nabi salla Llahu ‘alayhi wa sallam married her when she was six, she was taken to his home at the age of nine, and she lived with him for nine years.^[27]

Another narration reads:

ومات عنها وهي بنت ثمان عشرة

He passed away when she was 18.^[28]

The month of Shawwal was one of the most beloved months to the heart of Sayyidah Aisha radiya Llahu ‘anha since this month brought back loving memories of her life. She would say thankfully:

تزوجني رسول الله صلى الله عليه وسلم في شوال وبنى بي في شوال فأي نساء رسول الله صلى الله عليه وسلم كانت أحظى عنده مني وكانت رضي الله عنها تستحب أن تدخل نساءها في شوال

“The Messenger of Allah salla Llahu ‘alayhi wa sallam married me in Shawwal and consummated the marriage with me in Shawwal. Which of the wives of the Messenger of Allah salla Llahu ‘alayhi wa sallam enjoyed his good graces more than me?”

She radiya Llahu ‘anha would prefer that her women [relatives] be taken to their marital homes in Shawwal.^[29] ^[30]

NEXT⇒ Life in the Home of the Nabi salla Llahu ‘alayhi wa sallam

[1] The Nabi salla Llahu ‘alayhi wa sallam married Aisha radiya Llahu ‘anha 3 years before hijrah in the year Sayyidah Khadijah radiya Llahu ‘anha passed away. Al ‘Ayni says:

ماتت قبل الهجرة بثلاث سنين على الأصح وقيل بخمس وقيل بأربع

She passed away 3 years before the hijrah according to the most authentic view. Some say 5 while others say 4.” [‘Umdat al Qari, vol. 1 pg. 63]

Ibn ‘Abdul Barr affirms:

وكان موت خديجة قبل مخرجه إلى المدينة مهاجرا بثلاث سنين هذا أولى ما قيل في ذلك وأصحه إن شاء الله تعالى

The demise of Khadijah occurred 3 years before his immigration to Madinah. This is the best and the most accurate view in this regard, if Allah subhanahu wa ta ‘ala desires.” [Al Isti’ab, vol. 4 pg. 1881]

With regards to the statement of Aisha radiya Llahu ‘anha:

وتزوجني بعدها بثلاث سنين

He married me 3 years after her demise. [Sahih al Bukhari, Hadith: 3817]

Consummation of the marriage is meant here. [Fath al Bari, vol. 7 pg. 136, 224]

[2] The Nabi salla Llahu ‘alayhi wa sallam consummated the marriage with her 7 to 8 months after the hijrah.

Ibn Mandah writes:

ودخل بها بالمدينة وهي بنت تسع سنين بعد سبعة أشهر من مقدمه المدينة

He consummated the marriage with her in Madinah when she was 9 years old, seven months after his arrival in Madinah. [Ma’rifat al Sahabah, pg. 939]

Al ‘Ayni comments:

ثم دخل رسول الله صلى الله عليه وسلم بعائشة بالسنح في منزل أبي بكر وكان بعد الهجرة بسبعة أشهر أو ثمانية أشهر

Thereafter, Rasulullah salla Llahu ‘alayhi wa sallam consummated the marriage with Aisha at Sunh in Abu Bakr’s apartment. This occurred 7 or 8 months after the hijrah. [‘Umdat al Qari, vol. 17 pg. 34]

Ibn Hajar reports:

وقد أخرج الإسماعيلي من طريق عبد الله بن محمد بن يحيى عن هشام عن أبيه أنه كتب إلى الوليد إنك سألتني متى توفيت خديجة وإنها توفيت قبل مخرج النبي صلى الله عليه وسلم من مكة بثلاث سنين أو قريب من ذلك ونكح النبي صلى الله عليه وسلم عائشة بعد متوفى خديجة وعائشة بنت ست سنين ثم إن النبي صلى الله عليه وسلم بنى بها بعد ما قدم المدينة وهي بنت تسع سنين وهذا السياق لا إشكال فيه ويرتفع به ما تقدم من الإشكال أيضا والله أعلم وإذا ثبت أنه بنى بها في شوال من السنة الأولى من الهجرة قوى قول من قال إنه دخل بها بعد الهجرة بسبعة أشهر وقد وهاه النووي في تهذيبه وليس بواه إذا عددناه من ربيع الأول

Al Ismaili documents—from the chain of ‘Abdullah ibn Muhammad ibn Yahya—from Hisham—from his father that he wrote to Walid, “You asked me when Khadijah passed away. She passed away 3 years or so before the Nabi’s salla Llahu ‘alayhi wa sallam departure from Makkah. The Nabi salla Llahu ‘alayhi wa sallam married Aisha after the demise of Khadijah, when Aisha was six years of age. The Nabi salla Llahu ‘alayhi wa sallam then consummated the marriage after his arrival in Madinah when she was 9 years old.” This explanation has no objection and it answers the previous objection as well. And Allah knows best! Now that it is established that he consummated the marriage with her in Shawwal of the first year of hijrah, the view of those who affirm that he consummated the marriage seven months after hijrah is strengthened. Al Nawawi has labelled this view as weak in his Tahdhib, whereas, it is not weak when we begin counting from Rabi’ al Awwal.” [Fath al Bari, vol. 7 pg. 225]

[3] Some suppose that Sayyidah Aisha’s radiya Llahu ‘anha age at the time of her marriage to the Nabi salla Llahu ‘alayhi wa sallam was 18 years. They bring forth as proof few conclusions which they have based on the age difference between her and her sister Asma’ radiya Llahu ‘anhuma. It is worthy to be alerted that the determination of Aisha’s radiya Llahu ‘anha age at 6 when the Nabi salla Llahu ‘alayhi wa sallam married her and at 9 when he consummated the marriage was not an ijtihadi affair for the scholars that could be reassessed and re-examined to decipher what was correct from what was incorrect. It is a transmission of a historical fact. The upcoming points emphasise its authenticity and the necessity to accept it:

This information has come from Sayyidah Aisha radiya Llahu ‘anha It is not the opinion of another person. She reports:

تزوجني رسول الله صلى الله عليه وسلم لست سنين و بنى بي وأنا بنت سبع سنين

Rasulullah salla Llahu ‘alayhi wa sallam married me when I was six and he consummated the marriage with me when I was nine years of age. [Sahih al Bukhari, Hadith: 3896; Sahih Muslim, Hadith: 1422]

This narration of hers appears in the most authentic books after the Book of Allah subhanahu wa ta ‘ala, viz. Sahih al Bukhari and Sahih Muslim.
This report is supported and strengthened by the many chains that transmit it. It does not come through a single chain as some ignorant people think. The details of these chains may be learnt in the research written on this issue in various articles.
The information of Aisha’s age radiya Llahu ‘anha at the time of marriage comes from the one who met her. Imam Ahmed reports in Musnad Ahmed [vol. 6 pg. 210, Hadith: 2581] from Muhammad ibn Bishr who says—Muhammad ibn ‘Amr narrates to us saying—Abu Salamah and Yahya narrated to us:

لما هلكت خديجة جاءت خولة بنت حكيم امرأة عثمان بن مظعون قالت يا رسول الله ألا تزوج قال من قالت إن شئت بكرا و إن شئت ثيبا قال فمن البكر قالت ابنة أحب خلق الله عز وجل إليك عائشة بنت أبي بكر

After Khadijah passed on, Khawlah bint Hakim, the wife of ‘Uthman ibn Maz’un, approached and submitted, “O Messenger of Allah, will you not marry?”

“Who,” he asked.

“If you wish, a virgin and if you wish, a previously married woman.”

“Who is the virgin?”

“The daughter of the most beloved creation of Allah—the Mighty and Majestic—to you, Aisha bint Abi Bakr.”

He goes on to list the details of the incident. One of them is that she was six years old at the time of marriage and nine at consummation. Al Dhahabi labels it mursal in Siyar A’lam al Nubala’ [vol. 2 pg. 113]. Ibn Kathir clarifies in al Bidayah wa al Nihayah [vol. 3 pg. 129], “This context appears mursal but is in fact muttasil (joined).” Al Haythami suggests in Majma’ al Zawa’id [vol. 9 pg. 228], “Most of it is mursal. Muhammad ibn ‘Amr ibn ‘Alqamah is present in the isnad who has been given credibility by more than one expert. The other narrators are the narrators of Sahih al Bukhari.” Shu’ayb al Arna’ut classified the isnad hasan in Tahqiq Musnad Ahmed [vol. 6 pg. 210].

This issue—which Aisha radiya Llahu ‘anha affirms for herself and the narrators affirm for her—is unanimously confirmed by historical reports which note the biography of Aisha radiya Llahu ‘anha. There is no inconsistency in them. The matter was not an ijtihadi one. After a person’s declaration about himself, there remains no scope for anyone else’s ijtihad.
Historical reports are unanimous that Aisha radiya Llahu ‘anha was born in Islam, four to five years after Nubuwwah as documented by Hafiz Ibn Hajar rahimahu Llah. According to this, her age would be 8 or 9 in the year of the hijrah. This concurs with her previous report.
Historical reports are unanimous that at the time of the Nabi’s salla Llahu ‘alayhi wa sallam demise, Aisha radiya Llahu ‘anha was 18 years old. This supports that she was 9 at the time of hijrah. This concurs with the above facts as well.
The books of sirah, history, and biography record Aisha’s radiya Llahu ‘anha age at 63 at her demise. This occurred in the 57^th year after hijrah. Considering this, her age would be 6 years before hijrah. When fractions are omitted—as is the Arab custom when counting years to omit the first and last year’s count—her age will be 8 at hijrah. And her age eight months after hijrah, when she began living with the Nabi salla Llahu ‘alayhi wa sallam, will be 9.
What has been mentioned concurs with the age difference between Asma’ bint Abi Bakr and Aisha radiya Llahu ‘anhuma transmitted by the scholars. Al Dhahabi says, “She—referring to Asma’—was more than ten years older than Aisha.” Siyar A’lam al Nubala’ [vol. 2 pg. 188]. Aisha radiya Llahu ‘anha was born four to five years after Nubuwwah. Abu Nuaim reports from Asma’ radiya Llahu ‘anha that she was born 10 years before the nubuwwah of the Nabi salla Llahu ‘alayhi wa sallam. Ma’rifat al Sahabah [vol. 6 pg. 3253]. The age difference between them will thus be 14 or 15 years. This is in harmony with al Dhahabi’s view.

The first proof is sufficient. All the other confirmations are cited as support for the authentic proof and the consensus of the ‘Ulama’ on this issue. And Allah knows best.

The reality is that this historical adulteration stems from the idea that the Nabi’s salla Llahu ‘alayhi wa sallam marriage to Aisha radiya Llahu ‘anha at her tender age is an imperfection of his and an opening for criticism; whereas, this is not the case. In the hot lands of Jazirah (Arabia) and in hot areas in general, the age of maturity is earlier which allows for the age of marriage to be earlier. This practice continued in the land of Jazirah from time immemorial to the recent past. Women are different in stature and bodily strength for this matter and there is a great diversity among them in this regard. After contemplating on the marriages of the Nabi salla Llahu ‘alayhi wa sallam, you will realise that he never married a virgin besides Aisha radiya Llahu ‘anha. All of his other wives were previously married. This is clear indication that the Nabi’s salla Llahu ‘alayhi wa sallam marriage was not based on lust and sexual enjoyment of women. Whoever has this object will not choose in all his marriages or majority of them except a woman who possesses all the aspects of beauty and enticement, including being virgin and strikingly beautiful, etc. from the perceptible transitory standards.

For further research on this issue, study:

Article by Sheikh Ahmed Shakir: Tahqiq Sinn Aisha radiyallahu ‘anha of the book Kalimat al Haqq.
Article by Muhammad ‘Umarah: al Radd ‘ala man Ta’ana fi Sann Zawaj Aisha.
Discussion by Ayman ibn Khalid: al Siham al Ra’ishah li al Dhabb ‘an Sinn Zawaj al Sayyidah Aisha.
Book by Fahd al Ghufayli: al Sana al Wahhaj fi Sinn Aisha ‘ind al Zawaj.

[4] Sahih al Bukhari, Hadith: 5133; Sahih Muslim, Hadith: 1422. One report of Muslim records that she was 7 years old at the time of marriage. Hafiz explains, “The two may be meaningfully reconciled in the sense that she completed her sixth year and entered her seventh.” Al Isabah, vol. 8 pg. 232

[5] Fi saraqah min harir: in a piece of fine silk. The plural of saraqah is surq. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 362; Lisan al ‘Arab, vol. 10 pg. 156.

[6] It is probable that this occurred before Nubuwwah which raises no objections. If it took place thereafter, then most probably the literal meaning of the word—although designated to show uncertainty—is not intended, which more eloquently emphasises certainty. In rhetoric, it is called blending uncertainty with certitude. Another probability is that the uncertainty here is whether this is a dream of revelation in its apparent form or a dream of revelation which has an interpretation. Both are possible in respect to the Prophets. Fath al Bari, vol. 9 pg. 182

[7] Sahih al Bukhari, Hadith: 3895; Sahih Muslim, Hadith: 2438.

[8] She is Khadijah bint Khuwaylid ibn Asad al Qurashiyyah al Asadiyyah radiya Llahu ‘anha. The mother of the believers. She was called al Tahirah (the Pure) before Nubuwwah. Rasulullah salla Llahu ‘alayhi wa sallam did not marry any woman besides her in the period of ignorance. She is the very first to believe in him absolutely and she supported him in his mission. She passed away three years prior to the hijrah. There are some weaker views in this regard. Al Isti’ab, vol. 2 pg. 86; al Isabah, vol. 7 pg. 720.

[9] She is Saudah bint Zam’ah ibn Qais, Umm al Aswad al Qurashiyyah al ‘Amiriyyah radiya Llahu ‘anha. The mother of the believers and the first woman the Nabi salla Llahu ‘alayhi wa sallam married after Khadijah radiya Llahu ‘anha. She passed away in 54 A.H. Al Isti’ab, vol. 2 pg. 104; al Isabah, vol. 7 pg. 720.

[10] Wadidtu: I hoped and loved that. Al Sihah, vol. 2 pg. 549; Lisan al ‘Arab, vol. 3 pg. 454.

[11] Musnad Ahmed, vol. 6 pg. 210, Hadith: 25810; al Mujam al Kabir, vol. 23 pg. 23, Hadith: 57; al Mustadrak, vol. 2 pg. 181; Sunan al Bayhaqi, vol. 7 pg. 129, Hadith: 14118.

[12] Lam yaru’ni: from al raw’: fright, alarm, surprise. The meaning is: Nothing surprised me and alarmed me. Mashariq al Anwar, vol. 1 pg. 302; al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 277.

[13] Sahih al Bukhari, Hadith: 3894; Sahih Muslim, Hadith: 1422.

[14] Al qiththa’: cucumbers. It is said: a vegetable that resembles cucumbers. Al Azhari: Tahdhib al Lughah, vol. 9 pg. 205; al Sihah, vol. 1 pg. 64; Lisan al ‘Arab, vol. 15 pg. 171.

[15] Sunan Abi Dawood, Hadith: 3903; Sunan Ibn Majah, Hadith: 2701; al Tabarani: al Mujam al Awsat, vol. 5 pg. 262, Hadith: 5264; Sunan al Bayhaqi, vol. 7 pg. 254, Hadith: 14862. Al Albani has classified it sahih in Sahih Sunan Ibn Majah.

[16] Qayyantu: I beautified. It is from al taqyin which means to beautify. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 4 pg. 135.

[17] Li jalwatiha: To see her unveiled. Ibn Durayd: Jamharat al Lughah, vol. 1 pg. 493; al Sihah, vol. 6 pg. 2304; Lisan al ‘Arab, vol. 14 pg. 151.

[18] Al ‘uss: large mug. The plural is ‘isas or a’sas. Tahdhib al Lughah, vol. 1 pg. 63, al Nihayah fi Gharib al Hadith wa al Athar, vol. 3 pg. 236.

[19] Tirbak: your friends/mates. Al tirb means equal; persons of the same age. Al Sihah, vol. 1 pg. 91; Tahdhib al Lughah, vol. 14 pg. 195.

[20] Al mashrab: the spot from which he drank. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 455.

[21] Musnad Ahmed, vol. 6 pg. 458, Hadith: 27632; al Humaidi: al Jamʽ bayn al Sahihayn al Bukhari wa Muslim, Hadith: 367; al Mujam al Kabir, vol. 24 pg. 171, Hadith: 434. Al Haythami comments in Majma’ al Zawa’id, vol. 4 pg. 53, “Shahr is present herein and he has been criticised. Nonetheless, his reports are hasan.” Al Albani says in Adab al Zufaf, pg. 91, Hadith: 19, “It is reported via two chains, one strengthens the other. In addition, it has a supporting hadith.” He therefore classified it hasan.

[22] He is Sa’d ibn ‘Ubadah ibn Dulaym, Abu Thabit al Ansari radiya Llahu ‘anhu. The eminent Sahabi, the chief of the Khazraj, and one of the Nuqaba’ (12 leaders appointed by the Nabi salla Llahu ‘alayhi wa sallam). He is celebrated for his generosity. He passed away in 15 A.H. Al Isti’ab, vol. 1 pg. 178; al Isabah, vol. 3 pg. 66.

[23] Musnad Ahmed, vol. 6 pg. 210, Hadith: 25810; al Mujam al Kabir, vol. 23 pg. 23, Hadith: 57; al Mustadrak, vol. 2 pg. 181; Sunan al Bayhaqi, vol. 7 pg. 129, Hadith: 14118. Al Hakim comments, “It is sahih according to the standards of Muslim, but al Bukhari and Muslim have not documented it.” Ibn Kathir clarifies in al Bidayah wa al Nihayah, vol. 3 pg. 129, “This context appears mursal but is in fact muttasil (joined).” Al Haythami suggests in Majma’ al Zawa’id, vol. 9 pg. 228, “Most of it is mursal. Muhammad ibn ‘Amr ibn ‘Alqamah is present in the isnad who has been given credibility by more than one expert. The other narrators are the narrators of Sahih al Bukhari.” Ibn Hajar classified the isnad hasan in Fath al Bari, vol. 7 pg. 266.

[24] Sahih Muslim, Hadith: 1426.

[25] Sunan Abi Dawood, Hadith: 2106; Jami’ al Tirmidhi, Hadith: 1114; Sunan al Nasa’i, vol. 6 pg. 117; Sunan Ibn Majah, Hadith: 1544; Musnad Ahmed, vol. 1 pg. 285; Sunan al Darimi, vol. 2 pg. 190, Hadith: 2200; Musnad al Tayalisi, vol. 1 pg. 46; Sahih Ibn Hibban, vol. 10 pg. 480, Hadith: 4620; al Mujam al Awsat, vol. 1 pg. 179, Hadith: 570; al Mustadrak, vol. 2 pg. 191; Sunan al Bayhaqi, vol. 7 pg. 234, Hadith: 14736. The wording is al Tirmidhi’s. Al Tirmidhi labels it hasan sahih. Ahmed Shakir classified the isnad sahih in Tahqiq Musnad Ahmed, vol. 1 pg. 145 and al Albani concurred in Sahih Sunan al Tirmidhi, 1114.

[26] Al Ijabah li Irad ma istadrakathu Aisha ‘ala al Sahabah, pg. 39; Khalil Mulla Khatir: Zawaj al Sayyidah Aisha wa Mashru’iyyat al Zawaj al Mubkir, pg. 39.

[27] Sahih al Bukhari, Hadith: 5133; Sahih Muslim, Hadith: 1422.

[28] Ibid.

[29] Sahih Muslim, Hadith: 1423.

[30] Aisha Radiyallahu ‘anha Mu’allimat al Rijal wa al Ajyal, pg. 23.

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