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

A few incidents of her life with the Nabi salla Llahu ‘alayhi wa sallam
June 8, 2021
Aisha and the final days of the Nabi’s salla Llahu ‘alayhi wa sallam life
June 8, 2021

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

 

Sayyidah Aisha radiya Llahu ‘anha enjoyed a special space in the heart of the Nabi salla Llahu ‘alayhi wa sallam owing to her being the daughter of his greatest Companion Sayyidina Abu Bakr al Siddiq radiya Llahu ‘anha and his most beloved wife.

The Messenger of Allah salla Llahu ‘alayhi wa sallam would publicise his love for Sayyidah Aisha radiya Llahu ‘anha and not keep it secret. Sayyidina ‘Amr ibn al ‘As[1] radiya Llahu ‘anhu enquired from him:

 

أي الناس أحب إليك قال عائشة قال من الرجال قال أبوها

“Who do you love the most?”

“Aisha,” was his spontaneous reply.

“From the men,” he asked.

“Her father,” came the reply.[2]

 

This hadith contains a categorical virtue of Umm al Mu’minin Sayyidah Aisha radiya Llahu ‘anha i.e. she was the most beloved person to the Nabi salla Llahu ‘alayhi wa sallam.

Sayyidina ‘Amr ibn al ‘As radiya Llahu ‘anhu poses the question to the Nabi salla Llahu ‘alayhi wa sallam, “Who is the most beloved to you?” The generalisation in the word people is clothed with the apparel of speciality in the heart of the Nabi salla Llahu ‘alayhi wa sallam. He answers spontaneously, “Aisha.” How many indications are hidden in this specification to denote the lofty status of our mother in the sight of our Nabi Abu al Qasim salla Llahu ‘alayhi wa sallam! His impulsive reply, without enquiring the purport of people, contains innumerable tokens of his overwhelming love for her. When the word love is used, she is the only purport! May Allah subhanahu wa ta ‘ala be pleased with her.

When he was asked, “From the men?” his answer did not differ much from his first answer. He referred to Sayyidina Abu Bakr al Siddiq radiya Llahu ‘anhu with a word which envelopes our mother Sayyidah Aisha al Siddiqah radiya Llahu ‘anha. He said, “Her father,” not, “Abu Bakr.” As if, wrapped up in his testimony of loving Abu Bakr radiya Llahu ‘anhu is another testimony of his love for our mother. Referring to the Siddiq of the Ummah by describing him as the father of Aisha radiya Llahu ‘anha, and not using his name, contains oratorical magnificence which reveals the grand status of our mother, Sayyidah Aisha radiya Llahu ‘anha. This is the grace of Allah which He bestows upon whom He wishes!

The Nabi salla Llahu ‘alayhi wa sallam would announce his intense love for our mother Sayyidah Aisha radiya Llahu ‘anha. Hafiz Abu ‘Abdullah al Dhahabi rahimahu Llah recognises this:

وأحبها حبا شديدا كان يتظاهر به

He loved her intensely and would display it.[3]

 

His intense love for her and fear over her urged him to command her to recite ruqyah from the evil eye. Sayyidah Aisha radiya Llahu ‘anha says:

 

كان رسول الله صلى الله عليه وسلم يأمرني أن أسترقي من العين

The Messenger of Allah salla Llahu ‘alayhi wa sallam would command me to recite ruqyah against the evil eye.[4]

 

The Messenger of Allah salla Llahu ‘alayhi wa sallam would make room for her to play and did not forbid her from this enjoyment. He would become happy at her playing and laugh until his molars were exposed. She reports:

 

كنت ألعب بالبنات عند النبي صلى الله عليه وسلم وكان لي صواحب يلعبن معي فكان رسول الله صلى الله عليه وسلم إذا دخل يتقمعن منه فيسربهن إلي فيلعبن معي

I would play with the girls by the Nabi salla Llahu ‘alayhi wa sallam. I had friends who would play with me. When the Messenger of Allah salla Llahu ‘alayhi wa sallam would enter, they would hide away[5] from him. He would send them one by one[6] to me and they would play with me.[7]

 

The Messenger of Allah salla Llahu ‘alayhi wa sallam always loved to keep her heart happy and joyful. He would allow her to rest her chin upon his shoulder so she may watch the Abyssinian boys playing. She reports:

 

والله لقد رأيت رسول الله صلى الله عليه وسلم يقوم على باب حجرتي والحبشة يلعبون بحرابهم في مسجد رسول الله صلى الله عليه وسلم يسترني بردائه لكي أنظر إلى لعبهم ثم يقوم من أجلي حتى أكون أنا التي أنصرف

By Allah, I have indeed seen the Messenger of Allah salla Llahu ‘alayhi wa sallam standing at the door of my room while the Abyssinian boys played with their lances in the Masjid of the Messenger of Allah salla Llahu ‘alayhi wa sallam. He would veil me with his shawl so I may view their playing. He kept standing because of me until I was the one to turn away.[8]

 

She was peeping at this fascinating scene while resting her head upon the shoulder of the Nabi salla Llahu ‘alayhi wa sallam, between his ear and shoulder bone. She would lengthen her standing, not just to continue viewing, but to manifest her esteem in the sight of the Nabi salla Llahu ‘alayhi wa sallam. Our mother acknowledges:

 

فقال رسول الله صلى الله عليه وسلم حسبك فقلت يا رسول الله لا تعجل فقام لي ثم قال حسبك فقلت لا تعجل يا رسول  الله قالت وما بي حب النظر إليهم ولكني أحببت أن يبلغ النساء مقامه لي ومكاني منه

The Messenger of Allah salla Llahu ‘alayhi wa sallam asked, “Had enough?”

“No, O Messenger of Allah,” I submitted, “do not rush.”

He continued standing for me. After a while, he said, “Enough?”

I said, “Do not rush, O Messenger of Allah.”

She explains: I had no aspiration to continue viewing them. Rather, I wished that his standing for me and my status by him reach the other wives.[9]

 

His standing position envelops the affection and compassion the Nabi salla Llahu ‘alayhi wa sallam possessed for her. He had the scope to allow her to view the scene all alone by adjusting the place from whence the Abyssinian boys playing with their lances could be viewed. It was quite possible for him to stand next to her instead of making place on his noble shoulder for her to rest her head upon and view the scene from there. It was also possible for him not to stand with her till the end. She had lengthened the standing; thus, it was quite acceptable for him to stand for a little while and then move away for his own work. Was the burden of da’wah and the affair of the Ummah not resting upon his shoulders!

All these possibilities are contradicted in favour of Sayyidah Aisha al Siddiqah radiya Llahu ‘anha. Sparing time for her is evidence of love without doubt. Prolonging his stay is a second evidence. The standing position is a third. Bearing the strain of the prolonged standing is a fourth. His consideration for her young age, his loving patience, his compassionate kindness, etc., are all proofs. It is a station overflowing with confirmations—which do not cease—of virtue of the lofty status of our mother Sayyidah Aisha al Siddiqah radiya Llahu ‘anha in the eyes of the cream of creation salla Llahu ‘alayhi wa sallam.

Likewise, the Messenger of Allah salla Llahu ‘alayhi wa sallam would be generous to her and allow her to spoil herself on the Day of Eid, sharing in her joy. She relates:

 

دخل النبي صلى الله عليه وسلم وعندي جاريتان تغنيان بغناء بعاث فاضطجع على الفراش وحول وجهه فدخل أبو بكر رضي الله عنه فانتهرني وقال مزمار الشيطان عند رسول الله صلى الله عليه وسلم فأقبل عليه رسول الله صلى الله عليه وسلم وقال دعهما فلما غفل غمزتهما فخرجتا

The Nabi salla Llahu ‘alayhi wa sallam entered the house and there were two young girls singing the poems of Bu’ath[10] by me. He lied down on the bed and turned his face away. After a while, Abu Bakr radiya Llahu ‘anhu entered and reprimanded me saying, “Flutes of shaitan by the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam turned to him and said, “Leave them.”

When he was not paying attention, I winked at them and they left.[11]

 

Owing to the Messenger of Allah’s salla Llahu ‘alayhi wa sallam intense love for her, he would consent to her aspirations and play with her. She relates:

أنها كانت مع النبي صلى الله عليه وسلم في سفر قالت فسابقته فسبقته على رجلي فلما حملت اللحم سابقته فسبقني فقال هذه بتلك السبقة

I was with the Nabi salla Llahu ‘alayhi wa sallam on a journey. I raced him on foot and beat him. After gaining some weight[12], I raced him and he beat me at which he remarked, “This for that.”[13]

 

The Messenger of Allah salla Llahu ‘alayhi wa sallam aspired to keep her happy and considered her feelings. Sayyidah Aisha radiya Llahu ‘anha relates:

 

خرجنا مع النبي صلى الله عليه وسلم لا نذكر إلا الحج فلما جئنا سرف طمثت فدخل علي النبي صلى الله عليه وسلم وأنا أبكي فقال ما يبكيك قلت لوددت والله أني لم أحج العام قال لعلك نفست قلت نعم قال فإن ذلك شيء كتبه الله على بنات آدم فافعلي ما يفعل الحاج غير أن لا تطوفي بالبيت حتى تطهري

We left with the Nabi salla Llahu ‘alayhi wa sallam, only speaking about Hajj. After reaching Sarif, my menses started. The Nabi salla Llahu ‘alayhi wa sallam entered my presence only to find me crying.

He enquired, “What makes you cry?”

I said, “By Allah, I wished that I had not performed Hajj this year.”

“Probably, you are in your menses,” he probed.

“Yes,” answered I.

He comforted me, “This is something that Allah has ordained for the daughters of Adam. Carry out all the rituals of the Hujjaj besides tawaf of the House until you attain purity.”[14]

 

Another narration has the words:

فلا يضرك فكوني في حجك فعسى الله أن يرزقكيها

This will not harm you. Continue your Hajj. Undoubtedly, Allah will favour you with it.[15]

After she attained purity and performed tawaf, Sayyidah Aisha radiya Llahu ‘anha said:

 

يا رسول الله أتنطلقون بحجة وعمرة وأنطلق بحجة قال ثم أمر عبد الرحمن بن أبي بكر الصديق أن ينطلق معها إلى التنعيم فاعتمرت عمرة في ذي الحجة بعد أيام الحج

“O Messenger of Allah, are you returning with a Hajj and ‘Umrah whereas I only return with a Hajj?” Hearing this, he commanded ‘Abdur Rahman ibn Abi Bakr al Siddiq to take her to Tan’im [from where she may perform ‘Umrah]. She, thus, performed an ‘Umrah in Dhu al Hijjah after the Days of Hajj.[16]

 

Another report states:

وكان رسول الله صلى الله عليه وسلم رجلا سهلا إذا هويت الشيء تابعها عليه فأرسلها مع عبد الرحمن بن أبي بكر فأهلت بعمرة من التنعيم

The Messenger of Allah salla Llahu ‘alayhi wa sallam was an easy-going person. When she desired something, he fulfilled her request[17]. He, thus, sent her with ‘Abdur Rahman ibn Abi Bakr and she performed an ‘Umrah from Tan’im.[18]

 

One day, she fell ill and whined:

وارأساه فقال النبي صلى الله عليه وسلم بل أنا وارأساه

“Oh my head pains.”

He said, “Rather, my head pains.”[19]

 

Badr al Din al Zarkashi[20] rahimahu Llah points out:

 

فيه إشارة للغاية في الموافقة حتى تألم بألمها فكأنه أخبرها بصدق محبته حتى واساها في الألم

There is indication here to the maximum limit of conformity to the extent that he feels pain with her pain. It is as if he informed her of the truthfulness of his love that he shares in her pain.[21]

 

Ibn al Qayyim explains:

 

قول النبي صلى الله عليه وسلم لما قالت عائشة وارأساه فقال بل أنا وارأساه أي الوجع القوي بي أنا دونك فتأسي بي فلا تشتكي ويلوح لي فيه معنى آخر وهو أنها كانت حبيبة رسول الله صلى الله عليه وسلم بل كانت أحب النساء إليه على الإطلاق فلما اشتكت إليه رأسها أخبرها أن بمحبها من الألم مثل الذي بها وهذا غاية الموافقة من المحب ومحبوبه يتألم بتألمه ويسر بسروره حتى إذا آلمه عضو من أعضائه آلم المحب ذلك العضو بعينه وهذا من صدق المحبة وصفاء المودة فالمعنى الأول يفهم أنك لا تشتكي واصبري فبي من الوجع مثل ما بك فتأسي بي في الصبر وعدم الشكوى والمعنى الثاني يفهم إعلامها بصدق محبته لها أي انظري قوة محبتي لك كيف واسيتك في ألمك ووجع رأسك فلم تكوني متوجعة وأنا سليم من الوجع بل يؤلمني ما يؤلمك كما يسرني ما يسرك كما قيل وإن أولى البرايا أن تواسيه عند السرور الذي واساك في الحزن

The Nabi’s salla Llahu ‘alayhi wa sallam comment after Aisha complained Oh my head is paining, by asserting, Rather, my head is paining, meaning: the severe pain is with me, not you, so feel comforted by me and do not complain.

Another meaning dawns upon me. She was the beloved of the Messenger of Allah salla Llahu ‘alayhi wa sallam. In fact, she was the most beloved of his wives to him unrestrictedly. When she complained of her headache to him, he informed her that her lover experiences the same pain she is experiencing. This is the limit of conformity between lover and beloved: he feels pain with her pain and happiness with her happiness and when one of his limbs are paining, the lover’s exact limb pains. This is from sincere love and pure adoration.

The first meaning is: Do not complain and be patient because I am also suffering with the same pain. Therefore, find solace with me in observing patience and not complaining.

The second meaning: Notifying her of his sincere love for her i.e. observe the power of my love for you. How I have shared in your pain and headache. You are not suffering in pain whereas I am free from the same. Rather, what pains you pains me just as what delights you delights me.

As the saying goes: The most deserving of creation to comfort at the time of happiness is the one who comforted you in sadness.[22]

 

The Messenger of Allah salla Llahu ‘alayhi wa sallam would at times sit and listen attentively to her stories without feeling bored, as in the lengthy hadith of Umm Zar’ wherein Sayyidah Aisha radiya Llahu ‘anha recounts the descriptions of eleven women of their respective husbands[23]. At the end, the Messenger of Allah salla Llahu ‘alayhi wa sallam confirms:

 

كنت لك كأبي زرع لأم زرع

I was to you like Abu Zar’ to Umm Zar’.

 

Al Nawawi elaborates:

 

قوله صلى الله عليه وسلم لعائشة رضي الله عنها كنت لك كأبي زرع لأم زرع قال العلماء هو تطييب لنفسها وإيضاح لحسن عشرته إياها ومعناه أنا لك كأبي زرع

The Messenger of Allah salla Llahu ‘alayhi wa sallam telling Aisha radiya Llahu ‘anha: I was to you like Abu Zar’ to Umm Zar’. The scholars have explained: it is to appease her and translates to his compassionate behaviour towards her. The meaning is: I am to you like Abu Zar’.[24]

 

The Messenger of Allah salla Llahu ‘alayhi wa sallam would have a light-hearted dialogue with her after completing his tahajjud [and two Sunnah rak’at of Fajr]. She reports:

كان رسول الله صلى الله عليه وسلم يصلي ركعتي الفجر فإن كنت مستيقظة تحدث معي وإلا اضطجع حتى يؤذن بالصلاة

The Messenger of Allah salla Llahu ‘alayhi wa sallam would perform two units of Fajr. If I was awake, he would chat with me. Otherwise, he would lie down until the call for salah was sounded.

 

In one narration:

اضطجع على شقه الأيمن

He would lie down on his right side.[25]

Similarly, in his journeys, he would converse especially with her when night would darken. Sayyidah Aisha radiya Llahu ‘anha relates:

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

When the Nabi salla Llahu ‘alayhi wa sallam would travel, he would cast lots between his wives. The names of Aisha and Hafsah came out in the lot. During the night, the Nabi salla Llahu ‘alayhi wa sallam would ride along with Aisha and converse with her.[26]

The Messenger of Allah salla Llahu ‘alayhi wa sallam would draw her close to him and favour her with his affection and compassion by converting his words into noble actions which our mother radiya Llahu ‘anha would be delighted with. He would search for whence she ate and drank and eat and drink from the same spot. She reports:

 

كنت أشرب وأنا حائض ثم أناوله النبي صلى الله عليه وسلم فيضع فاه على موضع في فيشرب وأتعرق العرق وأنا حائض ثم أناوله النبي صلى الله عليه وسلم فيضع فاه على موضع في

While menstruating, I would drink [from a cup] and hand it over to the Nabi salla Llahu ‘alayhi wa sallam who would place his mouth where I had placed mine and drink. I would tear out meat from the bone with my teeth[27], while menstruating, and give it to the Nabi salla Llahu ‘alayhi wa sallam who would place his mouth where I had placed mine.[28]

 

She reciprocated love with love and compassion with compassion. May Allah’s choicest salutations and peace be upon him.

The day her father Sayyidina Abu Bakr al Siddiq radiya Llahu ‘anhu almost slapped her when he heard her raising her voice at the Messenger of Allah salla Llahu ‘alayhi wa sallam in their home. He caught hold of her to slap her reprimanding:

 

ألا أراك ترفعين صوتك على رسول الله صلى الله عليه وسلم وفي رواية يا بنت فلانة ترفعين صوتك على رسول الله صلى الله عليه وسلم فجعل النبي صلى الله عليه وسلم يحجزه و خرج أبو بكر مغضبا فقال النبي صلى الله عليه وسلم حين خرج أبو بكر كيف رأيتني أنقذتك من الرجل قال فمكث أبو بكر أياما ثم استأذن على رسول الله صلى الله عليه وسلم فوجدهما قد اصطلحا وفي رواية فسمع تضاحكهما فقال لهما أدخلاني في سلمكما كما أدخلتماني في حربكما فقال النبي صلى الله عليه وسلم قد فعلنا قد فعلنا

“I do not want to see you raising your voice at the Messenger of Allah salla Llahu ‘alayhi wa sallam!”

One narration has the wording: “O daughter of so and so, are you raising your voice at the Messenger of Allah salla Llahu ‘alayhi wa sallam?”

The Nabi salla Llahu ‘alayhi wa sallam prevented him [from hitting her] and Abu Bakr left enraged.

The Nabi salla Llahu ‘alayhi wa sallam told her after Abu Bakr had left, “Did you see how I protected you from the man?”

After a few days, Abu Bakr sought permission to enter the home of the Messenger of Allah salla Llahu ‘alayhi wa sallam and found that they had made peace. In another narration: he heard them laughing.

He submitted, “Include me in your peace as you included me in your quarrel.”

The Nabi salla Llahu ‘alayhi wa sallam affirmed twice, “We have done just that.”[29]

 

The Nabi salla Llahu ‘alayhi wa sallam thwarted harm from her, even from her father, to defend her. He then began appeasing and teasing her to charm and amuse her. This manifests his intense love for her radiya Llahu ‘anha.

He was not happy with anything hurting her even from her father radiya Llahu ‘anhu. Sayyidah Aisha radiya Llahu ‘anha narrates:

 

أن النبي صلى الله عليه وسلم استعذر أبا بكر من عائشة ولم يظن النبي صلى الله عليه وسلم أن ينالها بالذي نالها فرفع أبو بكر يده فلطمها وصك في صدرها فوجد من ذلك النبي صلى الله عليه وسلم وقال يا أبا بكر ما أنا بمستعذرك منها بعدها أبدا

The Nabi salla Llahu ‘alayhi wa sallam apologised to Abu Bakr for Aisha,[30] and never imagined that he will behave towards her the way he behaved. Abu Bakr raised his hand and slapped her and struck her in the chest. The Nabi salla Llahu ‘alayhi wa sallam was enraged at this and declared, “O Abu Bakr, I will never again apologise to you for her.”[31]

 

Another proof for this intense love is what transpired in the incident of takhyir. 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 ليأمرني بفراقه

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 hasten [to respond] before consulting[32] your parents.”

She says, “He was fully aware that my parents will never command me to separate from him.”[33]

 

Al Qurtubi comments:

 

قال العلماء وأما أمر النبي صلى الله عليه وسلم عائشة أن تشاور أبويها لأنه كان يحبها وكان يخاف أن يحملها فرط الشباب على أن تختار فراقه ويعلم من أبويها أنهما لا يشيران عليها بفراقه

The scholars have said: With regards to the Nabi salla Llahu ‘alayhi wa sallam commanding her to consult her parents, this was because he loved her dearly and feared that a burst of youthfulness might incite her to choose separating from him. He knew with certainty that her parents will never advise her to leave him.[34]

 

The Nabi salla Llahu ‘alayhi wa sallam continued loving her passionately until he separated from this world. He chose to be nursed at her home, he passed away in her lap, and he is buried in her house.[35]

The light of this prophetic love for our mother Sayyidah Aisha al Siddiqah radiya Llahu ‘anha spread to the corners of the globe and crossed the horizon. She, thus, attained magnificent praise and an honourable mention and was treated with the reverence befitting her eminence.

The Companions of the Nabi salla Llahu ‘alayhi wa sallam were well aware of the love that Nabi salla Llahu ‘alayhi wa sallam possessed for his wife Sayyidah Aisha radiya Llahu ‘anha. In fact, they would wait to present their gifts to the Messenger of Allah salla Llahu ‘alayhi wa sallam for the day he was at her home. In an authentic narration, she narrates:

 

إن نساء رسول الله صلى الله عليه وسلم كن حزبين فحزب فيه عائشة وحفصة وسودة والحزب الآخر أم سلمة وسائر نساء رسول الله صلى الله عليه وسلم وكان المسلمون قد علموا حب رسول الله صلى الله عليه وسلم عائشة فإذا كانت عند أحدهم هدية يريد أن يهديها إلى رسول الله صلى الله عليه وسلم أخرها حتى إذا كان رسول الله صلى الله عليه وسلم في بيت عائشة بعث صاحب الهدية بها إلى رسول الله صلى الله عليه وسلم في بيت عائشة فكلم حزب أم سلمة أم سلمة فقلن لها كلمي رسول الله صلى الله عليه وسلم يكلم الناس فيقول من أراد أن يهدي إلى رسول الله صلى الله عليه وسلم هدية فليهده إليه حيث كان من بيوت نسائه فكلمته أم سلمة بما قلن فلم يقل لها شيئا فسألنها فقالت ما قال لي شيئا فقلن لها فكلميه قالت فكلمته حين دار إليها أيضا فلم يقل لها شيئا فسألنها قالت ما قال لي شيئا فقلن لها كلميه حتى يكلمك فدار إليها فكلمته فقال لها لا تؤذيني في عائشة فإن الوحي لم يأتني وأنا في ثوب امرأة إلا عائشة قالت فقالت أتوب إلى الله من أذاك يا رسول الله ثم إنهن دعون فاطمة بنت رسول الله صلى الله عليه وسلم فأرسلت إلى رسول الله صلى الله عليه وسلم تقول إن نساءك ينشدنك الله العدل في بنت أبي بكر فكلمته فقال يا بنية ألا تحبين ما أحب قالت بلى فرجعت إليهن فأخبرتهن فقلن ارجعي إليه فأبت أن ترجع فأرسلن زينب بنت جحش فأتته فأغلظت وقالت إن نساءك ينشدنك الله العدل في بنت بن أبي قحافة فرفعت صوتها حتى تناولت عائشة وهي قاعدة فسبتها حتى إن رسول الله صلى الله عليه وسلم لينظر إلى عائشة هل تكلم قال فتكلمت عائشة ترد على زينب حتى أسكتتها قالت فنظر النبي صلى الله عليه وسلم إلى عائشة وقال إنها بنت أبي بكر

The spouses of the Messenger of Allah salla Llahu ‘alayhi wa sallam were of two groups. One group included Aisha, Hafsah, and Saudah while the other group contained Umm Salamah[36] and the other wives of the Messenger of Allah salla Llahu ‘alayhi wa sallam. The Muslims were familiar with the Messenger of Allah’s salla Llahu ‘alayhi wa sallam love for Aisha. When any of them had a gift he wished to present to the Messenger of Allah salla Llahu ‘alayhi wa sallam, he would wait until the Messenger of Allah salla Llahu ‘alayhi wa sallam was at Aisha’s home and present the gift to the Messenger of Allah salla Llahu ‘alayhi wa sallam at Aisha’s home.

Umm Salamah’s party spoke to her saying, “Speak to the Messenger of Allah salla Llahu ‘alayhi wa sallam to announce to the people: Whoever desires to present a gift to the Messenger of Allah salla Llahu ‘alayhi wa sallam should do so in whichever home of his wives he be.”

Umm Salamah presented their request before the Messenger of Allah salla Llahu ‘alayhi wa sallam, who did not respond. Later, they asked her about him. She explained, “He did not say anything to me.” They told her to speak to him again. She spoke to him a second time when he visited her and he did not respond. They asked her about it again and she gave the same reply. They told her, “Speak to him until he answers you.” He visited her thereafter and she spoke to him.

He reprimanded her, “Do not harm me with regards to Aisha, for indeed revelation does not come to me while I am under a sheet with a woman besides Aisha.”

She submitted, “I turn to Allah in repentance from harming you, O Messenger of Allah.”

They then summoned Fatimah[37] bint Rasulillah salla Llahu ‘alayhi wa sallam and sent her to the Messenger of Allah salla Llahu ‘alayhi wa sallam with the message, “Your wives are pleading with you in the name of Allah[38] to deal justly with regards to the daughter of Abu Bakr.” She spoke to him. He responded by saying, “O beloved daughter, do you not love who I love?”

“Yes,” she replied.

She returned to them and informed them of this. They said, “Go back to him.” She refused to go back.

Thereafter, they sent Zainab bint Jahsh. She came to him and said bluntly, “Your wives are pleading with you in the name of Allah to deal justly with regards to the daughter of Ibn Abi Quhafah.”

She raised her voice and used nasty words for Aisha who was sitting there. The Messenger of Allah salla Llahu ‘alayhi wa sallam, all the while, gazed at Aisha to see if she speaks. Finally, Aisha responded to Zainab and silenced her. The Nabi salla Llahu ‘alayhi wa sallam looked at Aisha and remarked, “You are definitely the daughter of Abu Bakr.”[39]

 

Just as the Sahabah radiya Llahu ‘anhum acknowledged this love, the wives of the Nabi salla Llahu ‘alayhi wa sallam acknowledged it. The hadith of Abu Qais concerning a fasting person kissing is sufficient evidence to this:

 

أرسلني عبد الله بن عمرو إلى أم سلمة أسألها هل كان رسول الله صلى الله عليه وسلم يقبل وهو صائم فإن قالت لا فقل لها إن عائشة تخبر الناس أن رسول الله صلى الله عليه وسلم كان يقبل وهو صائم قال فسألها أكان رسول الله صلى الله عليه وسلم يقبل وهو صائم قالت لا قلت إن عائشة تخبر الناس أن رسول الله صلى الله عليه وسلم كان يقبل وهو صائم قالت لعله إياها كان لا يتمالك عنها حبا أما إياي فلا

‘Abdullah ibn ‘Amr sent me to Umm Salamah to ask her whether the Messenger of Allah salla Llahu ‘alayhi wa sallam would kiss while fasting. “If she replies in the negative,” he said, “tell her that Aisha is informing people that the Messenger of Allah salla Llahu ‘alayhi wa sallam would kiss while fasting.”

Accordingly, I asked her, “Would the Messenger of Allah salla Llahu ‘alayhi wa sallam kiss while fasting?”

“No,” she replied.

I said, “Aisha is telling people that the Messenger of Allah salla Llahu ‘alayhi wa sallam would kiss while fasting.”

She explained, “Probably he could not control his love from her specifically. As for me, he did not kiss me.”[40]

 

It is reported about Sayyidina ‘Umar radiya Llahu ‘anhu:

 

دخل على حفصة فقال يا بنية لا يغرنك هذه التي أعجبها حسنها حب رسول الله صلى الله عليه وسلم إياها يريد عائشة فقصصت على رسول الله صلى الله عليه وسلم فتبسم

He entered the home of Hafsah and cautioned her, “O daughter, do not be deceived by this woman—with reference to Aisha—who is proud of her beauty because of the love of Allah’s Messenger for her. I narrated this to the Messenger of Allah salla Llahu ‘alayhi wa sallam who smiled.[41]

 

Al Bukhari has titled one heading:

باب حب الرجل بعض نسائه أفضل من بعض

Chapter: A man loving one of his wives more than the others.

 

Their knowledge of the Nabi’s salla Llahu ‘alayhi wa sallam intense love for her reached the stage that her being became an intercessor in the presence of the Nabi salla Llahu ‘alayhi wa sallam. Here is our mother Sayyidah Saudah radiya Llahu ‘anha, when the apprehension troubled her conscience and she feared that she would not be able to fulfil the right of the Nabi salla Llahu ‘alayhi wa sallam in regard to home affairs and marital rights—she had no need for men—and she was anxious that the Nabi salla Llahu ‘alayhi wa sallam might separate from her, she handed over her day to our mother Sayyidah Aisha al Siddiqah radiya Llahu ‘anha. She did not opt for any other wife of the Nabi salla Llahu ‘alayhi wa sallam owing to her realisation of the most brilliant spot our mother Sayyidah Aisha al Siddiqah radiya Llahu ‘anha enjoys [in the heart of the Messenger of Allah salla Llahu ‘alayhi wa sallam] with no one to challenge her.[42]

The confirmations of this privilege are endless. It has reached this level that our mother has become symbolic for admirable value and noble ranking in the sight of Allah subhanahu wa ta ‘ala and His Messenger salla Llahu ‘alayhi wa sallam.[43] Masruq rahimahu Llah when reporting from her, would say:

حدثتني المبرأة المصدقة بنت الصديق حبيبة حبيب الله

The Innocent, the Authenticated, daughter of al Siddiq, the Beloved of Allah’s beloved narrated to me.[44]

 

NEXT⇒ Aisha and the final days of the Nabi’s salla Llahu ‘alayhi wa sallam life


[1] He is ‘Amr ibn al ‘As ibn Wa’il, Abu ‘Abdullah al Qurashi radiya Llahu ‘anhu. He is the distinguished Sahabi, the Conqueror and Governor of Egypt. He accepted Islam in the eighth year after hijrah prior to the Conquest. The Messenger of Allah salla Llahu ‘alayhi wa sallam appointed him governor over Oman. He served as a governor for ‘Umar, ‘Uthman, and Muawiyah radiya Llahu ‘anhum. He served as an army general in the battles of Syria. He witnessed Siffin and was one of the two arbitrators. He passed away in 43 A.H. or thereafter. Al Isti’ab, vol. 1 pg. 366; al Isabah, vol. 4 pg. 650.

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

[3] Siyar A’lam al Nubala’, vol. 2 pg. 142.

[4] Sahih Muslim, Hadith: 2195. The hadith of Aisha radiya Llahu ‘anha.

[5] Yataqamma’na minhu: they would hide away from him and enter behind the veil. Gharib al Hadith, vol. 4 pg. 315; Fath al Bari, vol. 10 pg. 527.

[6] Fayusirru bihinna: send them one after the other. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 2 pg. 356; Fath al Bari, vol. 1 pg. 131.

[7] Sahih al Bukhari, Hadith: 6130; Sahih Muslim, Hadith: 2440.

[8] Sahih al Bukhari, Hadith: 454; Sahih Muslim, Hadith: 892.

[9] Sunan al Nasa’i, vol. 5 pg. 307, Hadith: 8951; Musnad Abi Ya’la, vol. 8 pg. 248, Hadith: 4830; Sharh Mushkil al Athar, vol. 1 pg. 268. Ibn al Qattan in Ahkam al Nazr, Hadith: 360, labelled it sahih. Al Albani classified the isnad sahih in Silsilat al Ahadith al Sahihah, vol. 7 pg. 818.

[10] The poems that were recited on the day of Bu’ath, a war between the Ansar. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 3 pg. 392.

[11] Sahih al Bukhari, Hadith: 949; Sahih Muslim, Hadith: 892.

[12] Hamaltu al lahm: I gained weight. Tahdhib al Lughah, vol. 14 pg. 102; Lisan al ‘Arab, vol. 13 pg. 48.

[13] Sunan Abi Dawood, Hadith: 2578; Sunan Ibn Majah, Hadith: 1623; Musnad Ahmed, vol. 6 pg. 39, Hadith: 24164; Sunan al Nasa’i, vol. 5 pg. 304, Hadith: 8943; Sahih Ibn Hibban, vol. 10 pg. 545, Hadith: 4691; al Mujam al Kabir, vol. 23 pg. 47, Hadith: 125; Sunan al Bayhaqi, vol. 10 pg. 17, Hadith: 20252. The hadith has been labelled sahih by Ibn al Mulqin in al Badr al Munir, vol. 9 pg. 424; al ‘Iraqi in Takhrij al Ihya’, pg. 482; al Albani in Sahih Sunan Abi Dawood; and al Wadi’i in al Sahih al Musnad, Hadith: 1631.

[14] Sahih al Bukhari, Hadith: 305; Sahih Muslim, Hadith: 1211.

[15] Sahih al Bukhari, Hadith: 1788; Sahih Muslim, Hadith: 1211.

[16] Sahih al Bukhari, Hadith: 7230.

[17] Al Nawawi explains:

قوله وكان رسول الله صلى الله عليه وسلم رجلا سهلا إذا هويت الشيء تابعها عليه معناه إذا هويت شيئا لا نقص فيه في الدين مثل طلبها الاعتمار وغيره أجابها إليه

Rasulullah salla Llahu ‘alayhi wa sallam was an easy-going person. When she desired something, he fulfilled her request. The meaning of this is: If she desired something which causes no deficiency in Din—for example: her demanding the performance of an ‘Umrah etc., he would comply. Sharh Muslim, vol. 8 pg. 160.

[18] Sahih Muslim, Hadith: 1213.

[19] 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.

[20] He is Muhammad ibn Bahadur ibn ‘Abdullah, Abu ‘Abdullah al Zarkashi. The Faqih, the Shafi’i, the Usuli. He isolated himself and engrossed himself in knowledge. Al Bahr al Muhit which is unprecedented and al Burhan fi ‘Ulum al Qur’an are his books. He was born in 745 A.H. and passed away in 794 A.H. Ibn Qadi Shuhbah: Tabaqat al Shafi’iyyah, vol. 3 pg. 167; Shadharat al Dhahab, vol. 6 pg. 334.

[21] Al Ijabah li Irad ma istadrakathu Aisha ‘ala al Sahabah, pg. 69.

[22] Al Ruh, vol. 1 pg. 258.

[23] Sahih al Bukhari, Hadith: 5189; Sahih Muslim, Hadith: 2448.

[24] Sharh Muslim, vol. 15 pg. 221.

[25] Sahih al Bukhari, Hadith: 1161; Sahih Muslim, Hadith: 742.

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

[27] Al ‘arq: a bone upon which there is some meat. ‘Araqat, ta’arraqat, i’taraqat al lahm: to bite off meat from the bone with one’s teeth. Sharh Muslim, vol. 3 pg. 211.

[28] Sahih Muslim, Hadith: 300.

[29] Sunan Abi Dawood, Hadith: 4999; Musnad Ahmed, vol. 4 pg. 271, Hadith: 18418. The hadith of No’man ibn Bashir radiya Llahu ‘anhu. The hadith has been declared sahih li ghayrihi by al Albani in Silsilat al Ahadith al Sahihah, vol. 6 pg. 944, and sahih by al Wadi’i in al Sahih al Musnad, Hadith: 1172.

[30] Al Azhari explains:

استعذر أبا بكر من عائشة كأنه عتب عليها بعض الأمر فقال لأبي بكر اعذرني منها إن أدبتها

The meaning of he apologised to Abu Bakr for Aisha is most likely that he reprimanded her for something and then told Abu Bakr, “Excuse me for disciplining her.” Tahdhib al Lughah, vol. 2 pg. 186.

[31] Sahih Ibn Hibban, Hadith: 4185. Al Albani labelled it sahih in Silsilat al Ahadith al Sahihah, Hadith: 2900.

[32] Al isti’mar: consulting in a matter, whether to carry it out or not. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 1 pg. 66; Lisan al ‘Arab, vol. 4 pg. 30.

[33] Sahih al Bukhari, Hadith: 2468; Sahih Muslim, Hadith: 1479. The hadith of ‘Umar ibn al Khattab radiya Llahu ‘anhu.

[34] Tafsir al Qurtubi, vol. 14 pg. 163.

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

[36] She is Hind bint Abi Umayyah ibn al Mughirah, Umm Salamah al Qurashiyyah al Makhzumiyyah radiya Llahu ‘anha. The mother of the believers. She emigrated to Abyssinia and then to Madinah. She transmits many ahadith from Rasulullah salla Llahu ‘alayhi wa sallam. She is the last of the Ummahat al Mu’minin to pass away. She passed on in 62 A.H and there are other weaker views as well. Al Isti’ab, vol. 2 pg. 129; al Isabah, vol. 8 pg. 150.

[37] She is Fatimah bint Rasulillah Muhammad salla Llahu ‘alayhi wa sallam ibn ‘Abdullah ibn ‘Abdul Muttalib, Umm Abiha al Hashimiyyah, al Zahra’ radiya Llahu ‘anha. She is the queen of the women of the universe. She was born shortly before nubuwwah. Rasulullah salla Llahu ‘alayhi wa sallam has no lineage besides from her. She passed away 3 or more months after him and was the first family member of his to join him. Al Hakim: Fada’il Fatimah al Zahra’; al Isabah, vol. 8 pg. 53.

[38] Nashadtuka Allah: I ask you in the name of Allah. Al Nihayah fi Gharib al Hadith wa al Athar, vol. 5 pg. 127; al Fa’iq, vol. 3 pg. 269.

[39] Sahih al Bukhari, Hadith: 2581.

[40] Musnad Ahmed, vol. 44 pg. 298, Hadith: 26691; al Tahawi: Sharh Ma’ani al Athar, vol. 2 pg. 93, Hadith: 3395. Its origin without the incident appears in Sahih Muslim, Hadith: 1106.

[41] Sahih al Bukhari, Hadith: 5218; Sahih Muslim, Hadith: 1479.

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

[43] Ibn Hazm says:

إن محبة رسول الله صلى الله عليه وسلم لمن أحب فضيلة وذلك كقوله عليه السلام لعلي لأعطين الراية غدا رجلا يحب الله ورسوله ويحبه الله ورسوله … فإذا كانت عائشة أتم حظا في المحبة التي هي أتم فضيلة فهي أفضل ممن حظه في ذلك أقل من حظها ولذلك لما قيل له عليه السلام من الرجال قال أبوها ثم عمر فكان ذلك موجبا لفضل أبي بكر ثم عمر على سائر الصحابة رضي الله عنهم … وقد نص النبي صلى الله عليه وسلم على من ينكح له من النساء فذكر الحسب والمال والجمال والدين ونهى صلى الله عليه وسلم عن كل ذلك بقوله فعليك بذات الدين تربت يداك فمن المحال الممتنع أن يكون يحض على نكاح النساء واختيارهن للدين فقط ثم يكون هو عليه السلام يخالف ذلك فيحب عائشة لغير الدين وكذلك قوله عليه السلام فضل عائشة على النساء كفضل الثريد على سائر الطعام لا يحل لمسلم أن يظن في ذلك شيئا غير الفضل عند الله تعالى في الدين

Certainly, Rasulullah’s salla Llahu ‘alayhi wa sallam love is a virtue for the one he loves, as is his proclamation in favour of ‘Ali, “I will most definitely hand over the banner tomorrow to a man who loves Allah and His Messenger and is loved by Allah and His Messenger.” When Aisha enjoys the greatest share of love—which is the most perfect virtue—she is more virtuous than one who has attained less than her share. Accordingly, when he was asked, “Who from the men?” He answered, “Her father, and then ‘Umar.” This necessitated the virtue of Abu Bakr and then ‘Umar over the rest of the Sahabah radiya Llahu ‘anhum… The Nabi salla Llahu ‘alayhi wa sallam has clearly listed the reasons women are married for, enumerating lineage, wealth, beauty, and devoutness. The Nabi salla Llahu ‘alayhi wa sallam then goes on to prevent all and affirm, “Secure the religious one. May your hand perish.” It is impossible and ridiculous for him to encourage marrying and choosing women only on the basis of devoutness, and then for him to oppose this and love Aisha for a reason other than piety. Likewise is his statement, “The virtue of Aisha over other women is like the virtue of tharid over other foods.” It is not permissible for a Muslim to consider this anything other than virtue in the sight of Allah in religion. Ibn Hazm: al Fasl fi al Milal wa al Ahwa’ wa al Nihal, vol. 4 pg. 99.

Al Dhahabi comments on the statement of the Nabi salla Llahu ‘alayhi wa sallam, “O Umm Salamah, do not harm me with regards to Aisha for certainly, by Allah, revelation does not descend upon me when I am under the sheet with a woman from among you besides her.”

وهذا الجواب منه دال على أن فضل عائشة على سائر أمهات المؤمنين بأمر إلهي وراء حبه لها وأن ذلك الأمر من أسباب حبه لها

This response of his is indication that the virtue of Aisha over the other Ummahat al Mu’minin is a divine decree, beyond his love for her. And this is one of the reasons of his intense love for her. Siyar A’lam al Nubala’, vol. 2 pg. 143.

Sirat al Sayyidah Aisha Umm al Mu’minin, pg. 79.

[44] Ibn al Mubarak: al Zuhd wa al Raqa’iq, vol. 1 pg. 382, Hadith: 1079; al Shari’ah, vol. 5 pg. 2404.

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