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TAG: Hazrat Ayesha Siddiqa

Women In Islamic Society

It is well known that a divine order was given to the Prophet (peace be upon him), late in his life, requiring his wives to be behind a screen when speaking to men. Before that order, they behaved like other Muslim women, taking part in the public life of society and meeting men on public and private occasions. There are many examples of this on
either very common occasions, such as the mere exchange of greetings, or special ones like weddings and parties. However, we will cite other examples to give an idea of the extent of their participation in public life, and the variety of purposes of their meetings with men.

The first example concerns the pursuit of knowledge and involves Lady Khadijah, the Prophet’s first wife. Lady Ayesha reports: “The first aspect of revelation given to the Prophet was that his dreams would always come true. Khadijah took him to Waraqah ibn Nawfal, her cousin on her father’s side. Waraqah had converted to Christianity before the advent of Islam. He used to write in Arabic whatever he learned of the Gospel. He was an old, blind man. Khadijah said to him: ‘Cousin! Listen to what he (meaning Prophet Muhammad) has to tell you.’ He said to him:
‘What is it that you have seen?’ The Prophet told him about his encounter with Gabriel, the angel. Waraqah said: ‘This is the archangel who used to come to Moses. I wish I were a young man. I wish I am alive when your people will drive you out of your town.’ The Prophet said: ‘Will they drive me out?’ Waraqah answered. ‘Yes. No one has ever preached what you will be delivering without being met with hostility. I will give you great support if I am alive on that day.’ (Related by Al-Bukhari and Muslim.)

After Khadijah’s death, the Prophet (peace be upon him) married several wives who reported many of his statements and teachings. But none reported more than Ayesha, who was endowed with a rich wealth of knowledge. Saeed ibn Al-Aas reports that both Ayesha and Uthman told him that “Abu Bakr sought admission to speak to the Prophet when he was lying on his bed, wearing Ayesha’s shawl. When Abu Bakr was admitted, the Prophet attended to his business, and then he left. Then Umar sought permission and was allowed while the Prophet remained in the same
position. When he finished his business, he left. Uthman later sought permission, and the Prophet sat up and told Ayesha to put her clothes together, covering herself well. When Uthman left after finishing his business with the Prophet, Ayesha said: ‘Messenger of God! How come you did not sit up and prepare yourself to receive either Abu Bakr and Umar as you did for Uthman?’ He said: ‘Uthman is a shy person. I feared that if I received him when I was in that position, he would not put his request to me.” (Related by Muslim.)

Usamah ibn Zayd reports that “Gabriel the angel came to the Prophet when he was at Umm Salamah’s home, and he spoke to him before standing up and leaving. The Prophet asked his wife, Umm Salamah, who that person was.
She said: “He is Dihyah.'” Umm Salamah said: “By God, I had no doubt that the man was Dihyah until I heard the Prophet speaking to the people, reporting what Gabriel said.” (Related by Al-Bukhari and Muslim.)

It should perhaps be explained that sometimes Gabriel came to the Prophet taking the shape of a human being. On those occasions, he mostly appeared like Dihyah ibn Khaleefah Al-Kalbi, who was a very handsome companion of the Prophet. This explains how the Prophet’s wife, Umm Salamah, thought Gabriel to be Dihyah, but when she heard the Prophet addressing his companions and saying to them what Gabriel said earlier, she realized her mistake.

Ayesha reports that when the Prophet’s wives needed to go to the toilet they went at night to Al-Manasi’, a wide, open place with no vegetation. Umar used to say to the Prophet that he should keep his wives screened, but the Prophet did not do that. One night Sawdah, a wife of the Prophet, went out for that purpose. She was a tall woman. Umar called out to her: ‘We have recognized you, Sawdah!’ He did so out of his eagerness that the Prophet’s wives should be screened. Soon afterward God’s order was revealed for them to be screened.” (Related by Al-Bukhari and Muslim.)

Anas reports: “On the day of the Battle of Uhud, fighters retreated, leaving the Prophet. I saw Ayesha bint Abu Bakr and Umm Sulaym, having lifted their dresses. I could see their anklets as they moved fast, carrying waterskins on their backs and pouring water in people’s mouths before going back to fill up the water skins and giving people to drink.” (Related by Al-Bukhari and Muslim.)

Together, these Hadiths give us a picture of the Prophet’s wives actively participating in the life of the Muslim community.

Hafsah: The Qur’an’s Keeper

The wives of the Prophet (peace be upon him) shared all the normal traits that women have in common. They competed for the Prophet’s love and feelings. Therefore, if one of them was able to do something that pleased him while the others could not do the same she would not hesitate to do it. Zaynab bint Jahsh used to give the Prophet a special type of honey, which he particularly liked. The Prophet used to stop at each of his wives’ homes every afternoon, enquiring whether they needed anything. Then he would spend the night with whoever it was her turn. One day, he came into Ayesha’s place after having had his honey at Zaynab’s. As he entered, Ayesha said to him: “You have had some Maghafir.” (Maghafir was a sweet drink that gave an unpleasant smell). He said that he only had honey at Zaynab’s. She said: “Then the bees that produced that honey must have fed on Maghafir.” The Prophet was unhappy because he was keen that he should always have a good smell.

He then went to Hafsah, and she said to him the same thing. He was really upset, and he said that he would not have that honey again. God then revealed Surah 66, which opens with a statement that the Prophet should not forbid himself something God made lawful to him. It warns the Prophet’s two wives that they must never collude in a scheme against him, or else they would face God’s anger.

An event that shocked the Muslim community in Madinah was that the Prophet’s wives asked him for a more comfortable standard of living. He felt that worldly comforts should not be their preoccupation. When they persisted, he was angry and swore that he would not come near them for a month. They were very unhappy to have so displeased him. After a month was over he acted on God’s instructions, giving them a choice between staying with him, even though he was a life of hardship, or leaving him for a more comfortable life. He would then divorce anyone who chose the latter option and give her good gifts. Every one of them chose to remain his wife. None would prefer anything to be a wife of the Prophet and a mother of all believers.

That was perhaps the last point of disagreement in which Hafsah was involved. After that, she realized that she had to restrain her feelings in order to be more worthy of her position. She turned to her devotion with more dedication.

During Abu Bakr’s short reign as Caliph, the Qur’an was collected in a single volume. This was the first complete copy of the Qur’an. It remained with the Caliph until he passed away. It was then kept by the second Caliph, Umar until he died. Thereafter, it was with Hafsah and remained in her custody as long as she lived. During Uthman’s reign, the Qur’an has collated anew, and several copies were written down. When these copies were completed, the first copy that was with Hafsah was used to check their accuracy. A copy was sent to each main population center to serve as the reference copy. Hafsah’s copy was returned to her and remained in her custody until she died.

– By Adil Salahi

Learning From The Lives Of Rich Muslims

We have all heard stories from the lives of the early Muslims with regard to their patience in poverty, their Zuhd (abstinence) and their general disdain for the trappings of this worldly life.

Yet in this age of plenty, our problem is dealing with excess, not figuring out how to make do with less, and this is why most of us fail to identify with the stories of want and deprivation. An alternative way to relate to the lives of early Muslims and inculcate some of the values they lived by, is to examine the lives of the rich among them.

• Khadijah Bint Khuwailid: Humility and service
She was the Mother of the Believers upon whom Allah Himself sent salutations through the Angel Jibreel (Gabriel), who told the Prophet (peace be upon him): “ Khadijah is coming to you with a dish (of seasoned food or drink). When she comes to you, offer her greetings from her Lord, the Exalted and Glorious, and on my behalf, and give her glad tidings of a palace of jewels in Paradise wherein there is no noise and no toil. (Sahih Muslim)

Khadijah (may Allah be pleased with her) was among the wealthiest women of her time, who spent her considerable fortune in providing succor and support to the emerging community of Muslims. During the three years of boycott suffered by the Muslims in Shi’b Abi Talib (a ravine near Makkah where the Muslims were isolated), she almost single-handedly got her agents to procure food and other essentials.

Certainly, she must not have lacked for household help or servants, yet the fact that she carried the Prophet’s meal to him herself, speaks volumes about her humility and the esteem and love she had for her husband, the Prophet (peace be upon him).

• Uthman Bin Affan: Transactions with Allah
He was the Companion about whom the Prophet (peace be upon him) said: “From this day on, nothing will harm Uthman (regardless of what he does).” What prompted the Prophet (peace be upon him) was that Uthman (may Allah be pleased with him) outfitted a woefully under-equipped army (called the Jaysh Al-Usrah, Army of Hardship) that was setting out to confront the Romans who were amassing near Tabuk in the year 9 AH, with around 300 camels, a hundred horses and weapons (besides contributing thousands of dinars in money and gold).

In another instance, Uthman (may Allah be pleased with him) came to the rescue of the community when there was a severe shortage of water in Madina and the Muslims were obliged to purchase water at very high prices. He purchased a well of sweet water, called Ar-Rumah, and placed it at the disposal of the Muslims.

Later, during the caliphate of Abu Bakr (may Allah be pleased with him) a severe famine struck Madina, and the city’s merchants gathered at his house when he received a large caravan from Damascus, laden with food and goods.

He asked them what was the best price they would offer, and when they stopped after offering him four or five times the cost of the goods, he answered that he would sell his goods to the highest bidder: Who had promised to redeem his goods at ten times the price. Saying this, he made them witness that he had given away the entire caravan to the people of Madina for the sake of Allah.

The most outstanding trait of Uthman (may Allah be pleased with him) is his complete trust in the promise of Allah the Exalted, which stemmed from his strong Iman (belief). Unlike most of us, he was sure that what is with Allah the Almighty is undoubtedly better, and this faith was reflected in his unparalleled generosity and eagerness to please Allah by serving the Muslims.

• Abdur Rahman Bin Awf: Between Fear and Hope
When he migrated to Madina, he was penniless, prompting Sa’d bin Rab’i Al-Ansari (with whom he had established a bond of brotherhood) to offer him half of his property and one of his two wives. However, Abdur Rahman Bin Awf had graciously declined his offer owing to his strong sense of self-respect, and instead asked him to show him the way to the marketplace. Within a short while he was so blessed in his business, that he said, “I feel if I merely pick up a stone, I would find gold or silver underneath it.”

After the demise of the Prophet (peace be upon him), he took care of the Mothers of the Believers in such a superlative manner, that Ayesha (may Allah be pleased with her) supplicated for him, saying, “May Allah grant him the water of Salsabil (a spring in Paradise).”

He was among one of the 10 Companions who were promised paradise. Once Ayesha (may Allah be pleased with her) recounted the Prophet’s saying that Abdur Rahman would “enter Paradise crawling”.

When he heard of this, he went up to Ayesha (may Allah be pleased with her) to confirm this narration. When she confirmed that she did indeed hear the Prophet (peace be upon him) say this, he gave away the proceeds of a caravan he had received from Syria, in gratitude for the glad tidings of Paradise and in the hope of receiving a greater reward.

And once, when he sat down to a meal upon breaking his fast, he wept upon seeing the riches he enjoyed, remembering those of his Companions who had passed away in penury.

No doubt, he was among those who remembered the verse of the Qur’an :

“So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.” (Qur’an, 6:44)

Explaining this verse, Al-Hasan Al-Basri said, “Whoever is given provision by Allah and he thinks that Allah is not testing him, has no wisdom. Whoever has little provision and thinks that Allah will not look at (provide for) him, has no wisdom.’’

Truly, in these words and in the lives of these Companions are signs for the people who understand.

Who Is More Shy?

It is well known that the Prophet (peace be upon him) was extremely resolute in defending Islam and the Muslim community. He would not accept any compromise in matters of faith and would stand firm in resisting any injustice that may be aimed at even the weaker elements in the community. In fact he would defend the rights of non-Muslim people, provided that they did not participate in war against Islam and Muslims. Yet with all this firmness and courage, the Prophet was a very shy person when it came to his own personal matters or when the discussion involved some intimate matters such as body discharges.

Ayesha reports: “A woman asked the Prophet about the form of taking a bath after she has finished her period. ‘How do I conduct my bath,’ she said. He replied: ‘Take a piece of cotton, perfumed with musk, and use it to purify yourself.’ She asked: ‘How do I purify myself with it?’ He said: ‘Well, use it and purify yourself.’ She said: ‘How?’ He said: ‘All glory be to God! Do purify yourself.’ I pulled her toward me and said to her: ‘Use it to remove any traces of blood.’” (Related by Al-Bukhari).

Muslims used to ask the Prophet about every little detail. They realized that Islam meant much more than a belief or a conviction that certain principles are true. It is a complete way of life, which required them to conduct all their life affairs in accordance with its principles. Purification is an essential part of Islamic worship. A Muslim always keeps himself clean, washing off all impurity. Muslims are required to perform ablutions before they stand up in prayer. Likewise, they are required to wash all their bodies and their heads when they are in the state of ceremonial impurity. The Prophet told them this and they knew what is required. Hence, the woman’s question was not seeking this elementary information. She was asking for more intimate information concerning the cleanliness of the place where menses is discharged.

The Prophet understood what she meant. He, however, was too shy to speak to a woman explicitly about this. He had already told women how to take a purification bath. As he explained, a woman who has finished her period should bring enough water and whatever else she needs for cleanliness, washing her private parts. Then she performs the ordinary ablutions normally needed for prayer. Then she pours some water over her head and rubs her scalp, pushing her fingers through her hair. Then she pours water over all her body. After that, she uses a piece of cotton or wool and wet it with some perfume or musk and use it for purification. As the woman in this case, Asma bint Shakal, felt that purification meant ablution, in its two forms, she wondered how could she do the ablution with a piece of cotton or wool. The Prophet tried his best to make her understand what was beyond his words, but she was persistent, asking for more details. Here Ayesha realized the difficulty of the situation, pulled the woman aside and explained to her what the Prophet meant.

There is nothing embarrassing in all this. We only note that the Prophet was too shy to discuss such matters with a woman, even in the presence of his wife. However, Ayesha praised the woman and her people generally. She said: “Blessed be the Ansari women. Shyness has not stopped them from seeking better knowledge of their religion.”

– By Adil Salahi

How They Prayed

From the lives of our pious predecessorsAL-Qasim Bin Muhammad said, “Whenever I went out in the morning, I used to visit Ayesha (may Allah be pleased with her), (his aunt and the wife of the Prophet (peace be upon him) and greet her.

One day I found her performing the Ad-Duha prayer, reciting this verse repeatedly, crying, and invoking Allah:

“So Allah has been gracious to us, and has saved us from the torment of the Fire.” (Qur’an, 52:27)

I stood there until I felt bored, so I left and went to the market (for some work). When I finished and went back to her, I found her still standing in prayer, reciting the same verse, crying and invoking Allah.'” (Al-Ihya 4/436)

Mother Of The Believers Sayyidah Ayesha Siddiqah Radi Allahu Ta’ala Anha

Sayyidah Ayesha Siddiqah Radi ALLAHu Ta’ala Anha was the third lady to enter the house of the Beloved Habeeb Peace and Blessings Be Upon Him as his wife, and she was the only virgin in the consorts of purity of the Holy Prophet’s Peace and Blessings Be Upon Him house. She was of tender age when she was married to Allah’s Apostle Peace and Blessings Be Upon Him.

Historical records bear ample testimony to the fact that Sayyidah Ayesha Radi ALLAHu Ta’ala Anha was a precocious genius and was developing both in mind and body with rapidity peculiar to such rare personalities. This marriage is significant in the history of Islam in so many aspects.

Firstly, it cemented the ties between Sayyiduna Rasoolullah Peace and Blessings Be Upon Him, and his devoted friend Sayyiduna Abu Bakr Siddique Radi ALLAHu Ta’ala Anhu who always stood by him in hours of trial and who sacrificed his all for the cause of Islam.

Secondly, by this marriage, a lady of eminent qualities came under the direct influence of the Holy Prophet Peace and Blessings Be Upon Him at a highly impressionable age, and this provided her ample opportunities to penetrate into the innermost recesses of the sacred heart of the Beloved Habeeb Peace and Blessings Be Upon Him. She shared his company and thus was able to develop her potentialities and refine her taste perfectly in accordance with the teachings of Islam under the direct supervision of Sayyiduna Rasoolullah Peace and Blessings Be Upon Him.

This young age was in fact very opportune for marriage as it has been clearly shown in the research of psychoanalysts that much of the emotions of a mature person and most of those seemingly unaccountable leanings, tastes, and tendencies comprised in the term idiosyncrasies can be traced to the experience of his or her highly formative age of either later childhood or early adolescence.

Thirdly, all the wives of the Holy Prophet Peace and Blessings be Upon Him with the exception of Sayyidah Ayesha Radi ALLAHu Ta’ala Anha were of advanced age and thus could neither share the feelings of the younger generation nor could they properly appreciate their point of view. The difference of age always stood as a barrier between them and the ladies of the younger ages. The only lady with whom young women could frankly enter into conversation and discuss problems without any reserve could be none but Sayyidah Ayesha Radi ALLAHu Ta’ala Anha. Thus, the marriage of the Holy Prophet Peace and Blessings Be Upon Him with Sayyidah Ayesha Radi ALLAHu Ta’ala Anha at an age when she was at the threshold of puberty was a great necessity, as it was through her that instructions could successfully be imparted to the young ladies who had newly entered the fold of Islam.

Moreover, this marriage struck at the root of a wrong notion that had firmly taken hold of the minds of the people that it was contrary to religious ethics to marry the daughter of a man whom one declared to be one’s brother. The Messenger of Allah’s Peace and Blessings Be Upon Him, with the help of his personal example, showed to the people that there is a great difference between a brother-in-faith and a brother in relation to blood. Marriage, which is forbidden in Islam, is with the daughter of the brother in blood and not with the daughter of the brother-in-faith.