The beloved wife of the master and beloved Prophet salla Llahu ‘alayhi wa sallam, the one whose innocence was announced from above the seven heavens, which will be recited by the believers until the Day of Qiyamah. She is the wife of the Prophet salla Llahu ‘alayhi wa sallam in this world and the hereafter, and has been blessed with such virtues that cannot be enumerated in this short treatise.
She narrated 2210 ahadith of which 174 have been reported by both al Bukhari and Muslim; 54 ahadith reported by al Bukhari only and 9 reported by Muslim only. Ahmed reported 2409 ahadith from her in his al Musnad (#24065 until #26474).
She is Aisha, the daughter of Abu Bakr (‘Abdullah), the son of Abu Quhafah (‘Uthman), the son of ‘Amir, the son ‘Amr, the son of Ka’b, the son of Sa’d, the son of Taym, the son of Murrah, the son of Ka’b, the son of Lu’ayy.
Her ancestry meets with that of the Prophet salla Llahu ‘alayhi wa sallam at Murrah, in the sixth generation.
Her mother was Ruman, the daughter of ‘Amir al Kananiyyah. It has been said that her name was Zainab. She embraced Islam as was the case of the entire family of al Siddiq radiya Llahu ‘anhu.
‘Umar al Kahhalah writes:
Aisha bint Jafar al Sadiq from the ardent worshippers and pious… she passed away in 145 A.H and is buried in the graveyard of Egypt.
‘Umar al Kahhalah reported this on the authority of:
Imam Musa, considered to be the seventh infallible Imam by the Shia, named his daughter Aisha.
This has been recorded by a number of genealogists and historians.
Al Mufid writes:
Chapter mentioning his children and information relating to them: Abu al Hassan Musa ‘alayh al Salam had 37 male and female children. Amongst them… 34) Aisha.
Ibn ‘Inabah writes quoting al Majdi:
The names of his daughters: Umm Abdullah, Qusaymah, Lubabah, Umm Jafar, Umamah, Kulthum, Barihah, Umm al Qasim, Mahmudah, Aminah al Kubra, ‘Ulayyah, Zainab, Ruqayyah, Hassanah, Aisha, Umm Salamah, Asma’, Umm Farwah, Aminah—it is said her grave is in Egypt, Umm Abiha, Halimah, Ramlah, Maimunah, Aminah al Sughra, ‘Abbasah.
What is most astonishing is that despite ‘Abbas al Qummi clearly mentioning the name Aisha amongst the children of Musa al Kazim in Muntaha al Amal, the researcher of the book took it upon himself to correct this and state in the footnote that it was an error and the actual name is ‘Abbasah; without any reference or verification for what he claims. Despite the name ‘Abbasah having been mentioned amongst the daughters of Musa al Kazim separately . Does he imply that there were two daughters with the name ‘Abbasah?
Ni’matullah al Jaza’iri writes:
As for the number of his children they are 37, male and female: Imam ‘Ali al Rida… Aisha.
Even though there is a difference of opinion regarding the number of daughters Imam Musa al Kazim had, there is no difference of opinion that one of his daughters was indeed named Aisha.
Abu Nasr al Bukhari says:
Musa al Kazim had 18 sons and 22 daughters.
Al Tustari listed the names of his daughters:
Fatimah al Kubra, Fatimah al Sughra, Ruqayyah, Ruqayyah al Sughra, Halimah, Umm Abiha, Umm Kulthum, Umm Salamah, Umm Jafar, Lubabah, ‘Ulayyah, Aminah, Hassanah, Barihah, Aisha, Zainab, Khadijah.
The granddaughter of the seventh infallible Imam, according to the Shia, was also named Aisha.
Abu Muhammad al Hassan al ‘Umari said al Majdi:
The children of Jafar ibn Musa (al Kazim) ibn Jafar (al Sadiq), who was called al Khawari, was from a number of Umm Walads. They are 8 daughters: Hassanah, ‘Abbasah, Aisha, Fatimah al Kubra, Fatimah, Asma’, Zainab, Umm Jafar.
Ibn Khashshab says:
‘Ali al Rida had five sons and one daughter: Muhammad al Qani’, Hassan, Jafar, Ibrahim, Hussain, and the name of his daughter was Aisha.
‘Abbas al Qummi says:
As for Hassan ibn Jafar, who was absent during the incident of Fakh, he was blessed with a number of daughters and five sons: Sulaiman, Ibrahim, Muhammad, ‘Abdullah, Jafar… Sulaiman and Ibrahim both passed away during the lifetime of their father. Muhammad was better known as al Saylaq; his mother was Mulaykah bint Hassan ibn Dawood ibn Hassan al Muthanna. He left behind a daughter and two sons: Aisha, Muhammad, and ‘Ali.
Perhaps the reader may be wondering: What does it matter that the Ahlul Bayt named their children Aisha, perhaps it is not Aisha al Siddiqah that is meant; just as it is reported from ‘Ali radiya Llahu ‘anhu that he named his son ‘Uthman after ‘Uthman ibn Maz’un radiya Llahu ‘anhu (in one narration) and in another (reported in Tarikh al Dimashq) that it was after ‘Uthman ibn ‘Affan radiya Llahu ‘anhu.
The answer to this is simple indeed, I have scanned through the annals of history and genealogy in an effort to find any famous female Companion by the name of Aisha, and I did not find anyone except Aisha al Siddiqah bint al Siddiq. And if you have come across any other then I oblige you to inform me.
Amongst the books I have studied scrupulously on the biographies of the Companions I will mention three of the most significant to have been written:
Ibn Sa’d has gathered the biographies of 572 female Companions, aside from the children, wives, those who approached the Prophet salla Llahu ‘alayhi wa sallam for marriage or he proposed to them; and despite this he has only mentioned 6 other personalities having the name Aisha—and then too all 6 not of the Companions but some being Tabi’in due to the difference of opinion amongst the scholars concerning their status as being a Companion. Nevertheless, these 6 are:
Is there anyone amongst these 6 who is as well–known as Aisha al Siddiqah bint al Siddiq?
Ibn Hajar on the other hand mentions 9 personalities with the name Aisha, the first being Aisha al Siddiqah, and agreeing with Ibn Sa’d on Aisha bint Sa’d ibn Abi Waqqas and Aisha bint Qudamah. He added:
One may examine for himself, he will not find a more esteemed personality in Islam carrying the name Aisha than Aisha al Siddiqah radiya Llahu ‘anha. Had the objective of this book not been to highlight the names and intermarriages between the Ahlul Bayt and Sahabah only, we would have delved into the virtues of Sayyidah Aisha al Siddiqah and the immense love the Ahlul Bayt had for her. Since this would lead us far from our objective I urge the researchers to spare no effort in this direction. Undoubtedly many books have been written on the virtues of Sayyidah Aisha radiya Llahu ‘anha and her life but as far as the virtues of the Ahlul Bayt as reported by her is concerned; much work still remains.
The greatest sign of harmonious relationship between Sayyidah Aisha radiya Llahu ‘anha and the Ahlul Bayt is that Sayyidah Aisha radiya Llahu ‘anha is the one who has narrated the famous Hadith al Kisa’ (Hadith of the Shawl) which mentions the virtues of those Ahlul Bayt who were gathered beneath the shawl of the Prophet salla Llahu ‘alayhi wa sallam. She related her eye-witness account and passed on this trust in its entirety.
Ibn Taymiyyah has substantiated from the Hadith of the shawl the lofty rank of those beneath the shawl—’Ali, Fatimah, Hassan, and Hussain—above all of the Ahlul Bayt, earning them a unique virtue not shared by others.
This Hadith is reported by Muslim in his Sahih from Sayyidah Aisha radiya Llahu ‘anha:
The Prophet salla Llahu ‘alayhi wa sallam went out one morning wearing a striped shawl of black camel’s hair. Hassan ibn ‘Ali then came and he wrapped him under it, then came Hussain and he wrapped him under it along with the other one (Hassan). Then came Fatimah and he took her under it, then came ‘Ali and he also took him under it and then said, “Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying).”
As one can see this is a clear established virtue for all those who were under the shawl and it has been reported by none other than Sayyidah Aisha al Siddiqah radiya Llahu ‘anha. Most certainly it has been reported by Sayyidah Umm Salamah radiya Llahu ‘anha as well, but the narration of Sayyidah Aisha radiya Llahu ‘anha is the most authentic of all its variant versions. And it is through this very narration of Sayyidah al Siddiqah that Sayyidina ‘Ali radiya Llahu ‘anhu is included with the progeny of the Prophet salla Llahu ‘alayhi wa sallam; since Fatimah, Hassan, and Hussain radiya Llahu ‘anhum are the children of the Prophet salla Llahu ‘alayhi wa sallam and will be included in his offspring without the Hadith al Kisa’, but without this narration Sayyidina ‘Ali radiya Llahu ‘anhu would not have the status he has from amongst the Ahlul Bayt. Most certainly Sayyidina ‘Ali radiya Llahu ‘anhu is of the Ahlul Bayt, being the Prophet’s salla Llahu ‘alayhi wa sallam cousin, but this is a relationship shared by others, such as Jafar, ‘Aqil, etc., and even closer than that would be his uncles, ‘Abbas, Hamzah, etc.; the Hadith al Kisa’ on the other hand elevates him above all of them. This is the blessing of Sayyidah al Siddiqah radiya Llahu ‘anha, not seeking anything else but the best for the believers in general, and for the Sahabah specifically
As for Sayyidah Fatimah radiya Llahu ‘anha, the flesh and blood of the Prophet salla Llahu ‘alayhi wa sallam, Sayyidah Aisha al Siddiqah has reported her virtues in a narration recorded in Sahih al Bukhari and Sahih Muslim:
The Prophet salla Llahu ‘alayhi wa sallam in his fatal illness, called his daughter Fatimah and told her a secret because of which she started weeping. Then he called her and told her another secret, and she started laughing. When I asked her about that, she replied, “The Prophet salla Llahu ‘alayhi wa sallam told me that he would die in his fatal illness, and so I wept, but then he secretly told me that from amongst his family, I would be the first to join him, and so I laughed.”
Ibn Hajar al ‘Asqalani reports on the authority of Masruq from Sayyidah A’ishah radiya Llahu ‘anha:
Fatimah approached; her gait precisely matched the gait of the Prophet salla Llahu ‘alayhi wa sallam. When he saw her, he welcomed her saying, “Welcome to my daughter.” He seated her on his right. He then whispered to her something and she began to sob profusely. He then whispered to her a second time and she laughed. I said, “I never seen the likes of today, sorrow followed so swiftly with happiness.” I asked her what he had told her and she said, “It is not becoming of me to disclose the Prophet’s salla Llahu ‘alayhi wa sallam secret.” After the Prophet salla Llahu ‘alayhi wa sallam passed away, I asked her and she informed me that he said, ‘Jibril would recite the Qur’an to me once every year and he recited it to me this year twice. I divined from this my imminent demise. You will be the first of my Ahlul Bayt to be united with me, and I am an excellent forerunner for you.’ Thus I wept. He then said, ‘Are you not pleased that you will be the leader of the women of the world?’ Thus I laughed.”
The love Sayyidah Aisha had for Sayyidah Fatimah radiya Llahu ‘anha is evident from her statement, “her gait precisely matched the gait of the Prophet salla Llahu ‘alayhi wa sallam.” Only one who possesses love for the family of the Prophet salla Llahu ‘alayhi wa sallam will utter such a statement.
It is also by the narration of Sayyidah Aisha radiya Llahu ‘anha that the date of Sayyidah Fatimah’s radiya Llahu ‘anha demise is determined by the scholars. Her nephew, ‘Urwah, narrates from her that “Fatimah radiya Llahu ‘anha lived for six months after the Messenger salla Llahu ‘alayhi wa sallam.”
Ibn Hajar al ‘Asqalani mentions:
Yazid ibn Zuray’ — from Rawh ibn Qasim — from ‘Amr ibn Dinar that Aisha said, “I have not seen anyone superior to Fatimah besides her father.”
What aspersions can be cast against Sayyidah Aisha al Siddiqah radiya Llahu ‘anha after this clear declaration of hers? Why would the Ahlul Bayt then not name their daughters after al Siddiqah when such closeness, love and affinity existed between them? Had I not been constrained by the topic at hand—to discuss those named after the Sahabah and the marriages between them—I would have elaborated at length for those seeking guidance.
This is another Hadith which the opponents have paid no heed to, also narrated by Sayyidah Aisha al Siddiqah radiya Llahu ‘anha about the excellence of Sayyidah Fatimah radiya Llahu ‘anha. If even the slightest of malice had existed between them then we would not have found her narrating such a virtue.
Imam Ahmed has reported in his Musnad:
Aisha said to Fatimah the daughter of the Messenger of Allah, “Should I not give you glad tidings, I heard the Messenger salla Llahu ‘alayhi wa sallam say, ‘The leaders of the women of Paradise are four: Maryam bint ‘Imran, Fatimah bint Rasulullah, Khadijah bint Khuwaylid, and Asiyah—the wife of Firoun. (Yaqub said, Asiyah bint Muzahim.)
I learnt that one of the researchers is preparing a study on Sayyidah Fatimah al Zahra’, which I hope to be extremely academic, I trust that he will also specifically mention those narrations reported by Sayyidah Aisha about the virtues of Sayyidah Fatimah radiya Llahu ‘anhuma. And verily this will be a great provision for the Day of Separation.
Many sources and references inform us that the beloved Messenger salla Llahu ‘alayhi wa sallam departed from this material world to the highest abode while in the home of Sayyidah Aisha radiya Llahu ‘anha. He was lying close to her, in fact with his head resting on her chest.
Al Bukhari reports with his chain of narration from Hisham — from his father that when the Prophet salla Llahu ‘alayhi wa sallam was in his (final) illness he would take turns resting at the homes of each of his wives. He would keep asking, “Where will I be tomorrow?” Desiring to be in the home of Aisha radiya Llahu ‘anha. Aisha radiya Llahu ‘anha says, “When it was my turn, on that day he was at peace.”
It is reported in Sahih Muslim:
Aisha narrated that Allah’s Messenger salla Llahu ‘alayhi wa sallam during his last illness) inquired, “Where would I be tomorrow, where would I be tomorrow,” (thinking, that the turn of Aisha was not very near) and when it was my turn, Allah called him to his Heavenly Home and his head was between my neck and chest.
I have found a narration very similar to the above reported by the author of al Ash’athiyat or al Jafariyat (pg. 390), namely Abu ‘Ali Muhammad ibn Muhammad ibn al Ash’ath al Kufi—from the scholars of the fourth century—whose book was published by Maktabah Ninawi al Hadithah, Tehran. The narration reads:
As we he was in that condition, he asked for a miswak and it was given to Aisha. He said, “Soften it for me with your saliva,” which she did and gave to him. He began brushing his teeth with it saying, “My saliva is with your saliva, O Humaira’.” He then began moving his lips as if he was talking, he then passed away.
This is a remarkable narration, and it establishes the position Sayyidah Aisha al Siddiqah held in the eyes of the Prophet salla Llahu ‘alayhi wa sallam. The immense value this narration has stems from the fact that it is not reported from the chains of the Ahlus Sunnah wa al Jama’ah.
This is why we find Sayyidah Aisha radiya Llahu ‘anha saying:
It was one of the favours of Allah towards me that Allah’s Messenger salla Llahu ‘alayhi wa sallam expired in my house on the day of my turn while he was leaning against my chest and Allah made my saliva mix with his saliva at his death. ‘Abdul—Rahman entered upon me with a Siwak in his hand and I was supporting (the back of) Allah’s Messenger salla Llahu ‘alayhi wa sallam (against my chest). I saw the Prophet salla Llahu ‘alayhi wa sallam looking at it (i.e. the Siwak) and I knew that he loved the Siwak, so I said (to him), “Shall I take it for you?” He nodded in agreement. So I took it and it was too stiff for him to use, so I said, “Shall I soften it for you?” He nodded his approval. So I softened it and he cleaned his teeth with it.
 Al Majdi, pg. 247 (Jul al Ma’rifah).
 ‘Umdat al Talib, pg. 63 Dar al Hayat, pg. 199 Ansariyan, quoting al Majdi.
 Tarikh al Dimashq, 24/203.
 Al Tabaqat al Kubra, 9/415.
 Al Tabaqat al Kubra, 9/435.
 Al Tabaqat al Kubra, 8/15.
 Al Tabaqat al Kubra, 8/465; Al Isabah, 4/480, #706 (Maktabah Misr).
 Al Tabaqat al Kubra, 8/465; Al Isabah, 4/481, #711 (Maktabah Misr).
 I feel it necessary to mention two works which are imperative and the most comprehensive in this regard. I have read many works on the life and virtues of Sayyidah Aisha radiya Llahu ‘anha but these two works—without a doubt—stand out from the rest. The first being Daf’ al Kidhb al Mubin by ‘Abdul Qadir Muhammad ‘Ata’ al Sufi and the second Nisa’ fi Zilli Rasulullah sallallahu alayhi wa sallam by Sheikh Irfan Hasunah al ‘Isha
 Surah al Ahzab: 33.
 Sahih Muslim, # 2424.
 The Hadith of al Kisa’ narrated by Sayyidah Umm Salamah radiya Llahu ‘anha with variant wordings has been reported by al Tirmidhi—who deemed it Sahih, Ibn Jarir, Ibn Mundhir, al Hakim—who deemed it Sahih, Ibn Mardawayh, al Bayhaqi in his Sunan: “These verses were revealed in my house, ‘Allah only wishes to remove the impurity from you, O members of the family, and to purify you with a thorough purification…’ and Fatimah, ‘Ali, Hassan, Hussain were in the house so he wrapped them in his cloak, then he said, ‘O Allah! These are the people of my house, so remove the impurity from them, and purify them with a thorough purification.’” Similarly Ibn Jarir, Ibn Mundhir, Ibn Abi Hatim, al Tabarani, and Ibn Mardawayh have also reported it from Umm Salamah radiya Llahu ‘anha with a variation in its wording. Ahmed reported this Hadith from Umm Salamah radiya Llahu ‘anha with a number of chains. In addition, Ibn Mardawayh and al Khatib have reported it on the authority of Abu Sa’id al Khudri radiya Llahu ‘anhu. Al Tirmidhi, Ibn Mardawayh, al Tabarani have also reported it on the authority of ‘Umar ibn Abi Salamah radiya Llahu ‘anhu. It is also reported on the authority of Wathilah ibn Asqa’ radiya Llahu ‘anhu by Ibn Abi Shaibah, Ahmed, Ibn Jarir, Ibn Mundhir, Ibn Abi Hatim, al Tabarani, and al Hakim. Similarly it is reported from Anas radiya Llahu ‘anhu; however, the most authentic of all these narrations is that reported from Sayyidah Aisha radiya Llahu ‘anha in Sahih Muslim.
 Sahih al Bukhari, # 3715.
 Ibn Hajar says that it has been reported by al Bukhari and Muslim. Refer to al Isabah, 4/502-503. The narration is reported in Musnad Ahmed as well, with his chain of narration from Sayyidah Aisha radiya Llahu ‘anha, pg. 944, # 1322 and pg. 956, # 1343; with slight variation in wording.
 Tahdhib al Kamal, 11/749. Al Mizzi says, “It is also similarly narrated from Muhammad ibn Ishaq — from Yahya ibn ‘Ibad — from ‘Abdullah bin al Zubair — from his father — from Aisha and others. Refer to al Isabah, 4/503; Al ‘Asqalani says, “It is established in al Sahih from Aisha that Fatimah lived for six months after the Prophet salla Llahu ‘alayhi wa sallam.
 Ibn Hajar sys following this narration, “It is reported by al Tabarani in al Mujam al Awsat under the biography of Ibrahim ibn Hashim and its chain is Sahih according to the conditions of al Bukhari and Muslim.
 Musnad Ahmed, # 1336, pg. 952. This same narration is reported by al Hakim in his al Mustadrak, 3/85 from ‘Urwah ibn Zubair from Aisha; and by al Tabarani in al Mujam al Kabir, 2, 12179, and in al Awsat (1107) from Ibn ‘Abbas. The researcher of the book, Wasiullah ibn Muhammad ‘Abbas said, “Its chain in al Hakim is Sahih and connected, while its chain in Ahmed is disjointed.”
 Sahih al Bukhari, # 4449.