The Noble Wives of the Holy Prophet (sa)

Mother of the Believers – Hazrat ‘A’ishah^ra

Part 1

The lives of the Prophet Muhammad^sa, his wives and the women of early Islam are often portrayed by numerous Western historians and scholars largely based on inaccurate historical material or without consulting original sources. This misinformation has been disseminated in the media, magazines and news reports forming an adverse image of the women of early Islam to the world. The Review of Religions has commissioned a special series on the wives and female Companions of the Holy Prophet^sa to present the true life stories of the noble women of early Islam. Our purpose is not to individually respond to such historians, but only to present the actual history and to let our readers make up their own minds.

This article details the Holy Prophet’s^sa marriage, to Hazrat A’ishah^ra.

Translated from the Urdu by Murtaza Ahmad

Introduction

Hazrat ‘A’ishah^ra was truly unique in her status and this status is reflected both in the way that her marriage to the Holy Prophet^sa was arranged, in his particularly kind and thoughtful treatment of her, and in her later role in relaying the teachings of the Holy Prophet^sa and giving us a deeper insight into his character. At a young age ‘A’ishah^ra grew fast spiritually, physically and mentally, and her intellect was well beyond her years. Growing up in the household of a highly honoured chief of Arabia and the Prophet Muhammad’s^sa closest friend and esteemed Companion, ‘A’ishah^ra had the unique opportunity as a woman in Arabia to acquire a mastery of various subjects. She had memorised long verses of poetry at a young age in an era where reading and writing was rare. Thus, memorising was considered a great art. She would understand profound concepts and could express them with eloquence.

Background

Hazrat ‘A’ishah^ra was the daughter of Hazrat Abu Bakr Siddiq^ra,¹ the closest friend and Companion of the Holy Prophet^sa, who stood by him through all difficulties. Hazrat Abu Bakr^ra also enjoyed the privilege of being the first man to accept Islam. He belonged to the Taim bin Murra bin K’ab branch of the Quraish clan and his kinship to the Holy Prophet^sa could be traced back eight generations. According to the tribal system of that time, every clan was allotted some responsibilities and that of Hazrat Abu Bakr’s^ra tribe was to collect blood money as compensation, in the event of a person being killed. Hazrat Abu Bakr^ra himself used to discharge this important task on behalf of his tribe.²

Hazrat ‘A’ishah’s^ra mother, Hazrat Umm-e-Rumaan^ra, accepted Islam in its early days. After her death the Holy Prophet^sa stated, “He who wants to meet a chaste woman should meet Umme Rumaan.”³

 The Nikah (marriage) of the Holy Prophet^sa

According to well-known narrations Hazrat ‘A’ishah^ra is said to have been born four or five years after Holy Prophet Muhammad’s^sa claim of prophethood. Her marriage took place with the Holy Prophet^sa under divine will. After marriage, the Holy Prophet^sa related a dream that he saw to Hazrat ‘A’ishah^ra.

“‘A’ishah! Prior to our marriage, you were shown to me twice in a dream.’

According to another narration he mentioned to Hazrat ‘A’ishah^ra:

“An angel presented you to me for a period of three nights wrapped up in silk clothing, and said, ‘This is your wife in both this world and in the hereafter.’ I unveiled her face and what did I see? That it was you! I understood from this dream that this is the Will of God; so it would indeed be He who fulfils it.”⁴

Therefore, despite all the odds, this dream was fulfilled with great clarity and Allah the Exalted created provisions for this in the following manner. After the demise of Hazrat Khadijah^ra, Hazrat Khaulah bint Hakeem^ra presented herself before the Holy Prophet Muhammad^sa and said, “O Messenger of Allah! We see you sad and grieved.” The Holy Prophet^sa replied, “It is true that Hazrat Khadijah^ra took great care of me and after her demise this is my condition, quite naturally.” She stated, “O Messenger of Allah! There are two proposals. One is the unmarried girl ‘A’ishah daughter of Abu Bakr^ra, and the other is a widow by the name of Saudah bint Zamah.” The Holy Prophet^sa replied, “Send a proposal to both.”

Hazrat Khaulah^ra sent the proposal to both. When the Holy Prophet’s^sa marriage to Hazrat Saudah^ra took place, Hazrat ‘A’ishah^ra was quite young. However, the manner in which his vision of marrying her was fulfilled by Allah the Exalted was extraordinary and faith inspiring. Hazrat Khaulah^ra states that, “When I conveyed the message of the Holy Prophet^sa to ‘A’ishah’s^ra mother and having given her a prayer of blessings I said, ‘I have brought a very good proposal for ‘A’ishah^ra.” She replied, “Wait! Abu Bakr^ra must be on his way.” When he came, he was told that the Messenger of Allah^sa had a message of proposal for Hazrat ‘A’ishah^ra.’

Hazrat Abu Bakr’s^ra first reaction was that the Holy Prophet^sa was his brother and would it have been appropriate for him to marry his niece? Hazrat Khaulah^ra went to the Holy Prophet^sa and related this. He replied, “Go to Abu Bakr^ra and say, ‘No doubt he is my brother in Islam; however, this is a relation based on religious love and brotherhood. According to the law of Islam, there is nothing prohibiting this marriage.’” Hazrat Khaulah^ra went to Hazrat Abu Bakr^ra and Hazrat Umme Rumaan^ra to relate what she had been told by the Holy Prophet^sa. Hazrat Abu Bakr^ra requested more time. Umme Rumaan^ra commented, “In actuality, Hazrat Abu Bakr^ra is a man of his word. His non-Muslim friend Mutim bin Adi had already requested the hand of Hazrat ‘A’ishah^ra in marriage for his son, Jubair. Thus, without speaking to Mutim it is difficult for him to make a decision.” Upon hearing this, Hazrat Abu Bakr^ra went to the house of the Quraish leader, Mutim, and said, “‘A’ishah is getting old. Now what is your view about this marriage?” Mutim remained quiet; however, his non-believing wife spoke out, “This Muslim girl is totally devoid of our faith.” Hazrat Abu Bakr^ra asked Mutim, “What is your opinion?’ He replied, “You have just heard my wife’s opinion.” Thereafter Hazrat Abu Bakr^ra felt satisfied that he was now absolved from breaking any agreements. He then sent a message through Hazrat Khaulah^ra saying, “We approve of this proposal.” Thus, the Nikah ceremony with Hazrat ‘A’ishah^ra took place.⁵

The Age of Hadrat ‘A’ishah^ra at the Time of her Marriage.

The Nikah of the Messenger of Allah^sa took place two years prior to the Hijrat [migration] to Madinah. After the Hijrat of the Holy Prophet^sa, Hazrat ‘A’ishah^ra settled in Madinah along with her family in the neighbourhood of Haarith bint Khazraj. A year later, Hazrat ‘A’ishah’s^ra Rukhstana (when the bride actually leaves her own home and moves in with the husband) took place. According to Hazrat ‘A’ishah’s^ra own accounts, she was 9 years of age at the time. However, the sole narrator of this is Hisham, who is the basis for this whole narration. According to a contemporary researcher, Hisham records that after ‘Tis‘a’ i.e. 9, the word ‘‘Asharah’ i.e. 10 has been mistakenly left out. Based on this research, at the time of the Nikah the age of Hazrat ‘A’ishah^ra was 17 years and at the time of her Rukhsati she was 19. And she remained 9 years with the Messenger of Allah i.e. until she was 28 years of age.⁶

Nonetheless, in those days there was no custom of keeping age records. Even if the narration of her being 9 is deemed true, this could be Hazrat ‘A’ishah’s^ra own estimation of her age. Some opponents of Islam have also levelled objections against Hazrat ‘A’ishah’s^ra marriage at the young age of nine. In response, the Promised Messiah^as stated:

“With reference to Hazrat ‘A’ishah’s^ra age on her wedding ceremony, it has been written that she was 9 years of age. Firstly, there is no evidence that the Holy Prophet^sa stated this, nor had there been any revelation in regards to this. Nor is it substantiated from the Akbaar-e-Mutawaatirah, [Saying of the Prophet Muhmmad^sa reported by a large number of people] that she was certainly 9 years. It has only been taken from one narrator. The Arab people did not keep birth certificates because they were unlettered and in view of their circumstances, a difference of two or three years is normal. Even in our country, many illiterate people cannot tell the difference between a couple of years. Moreover, if hypothetically, we were even to accept this, after having calculated each and every day, that she was in fact 9 years old; even then no intelligent person could object – research doctors have come to agree upon that girls can attain maturity even at the age of 9; in fact, they can even have children at the age of 7. And doctors have proven this through major observations. Many hundreds have witnessed with their own eyes that in this country 9 year old girls have had children.”⁷

In another place he states:

“Hazrat ‘A’ishah^ra being 9 years is only found among baseless statements. It is not proven by any Hadith or the Quran.”⁸

Other research by Hazrat Mirza Bashir Ahmad Sahib^ra, author of one of the most comprehensive biographies on the Prophet Muhammad^sa, The Life and Character of the Seal of Prophets, suggests that Hazrat ‘A’ishah^ra may have been twelve years old. Since girls mature quickly in hot climates, it would not have been anything unusual for her to have been married at this age.⁹

The Account of Her Marriage

Hazrat ‘A’ishah^ra herself describes the events surrounding her marriage:

“I was having a ride and playing with my friends on the swings in my neighbourhood – Haarith bin Khazjraj – when my mother called me. I saw that the Noble Prophet^sa had come with some people. My mother brought me from the swings. At the time, my hair was tied in a plait. My mother washed my face etc. and combed my hair and after getting me ready, she took me to the Holy Prophet^sa. Other men and women were present as well. She made me sit with the Noble Prophet^sa and said, ‘So here is your wife! May Allah the Exalted make your wife a blessing for you!’ Then people stood up and I got married to the Holy Prophet^sa. By God! No goat or camel was sacrificed on my wedding. However, a cauldron of food was sent to the Messenger of Allah by Hazrat Sa’d bin Muaadh^ra, the chief of Madinah.”¹⁰

This incident shows in what a simple manner the Rukhsati of Hazrat ‘A’ishah^ra took place. It is also apparent that this was settled as an arranged marriage through families wherein the agreement of Hazrat ‘A’ishah^ra was included; and regarding which no objection had ever arisen afterwards. Further, the misconception should not arise that Hazrat ‘A’ishah was a very young girl or that she had not reached a marriageable age due to the narration about her using the swings. In that era modern forms of entertainment of today were not available, people would have to make do with other forms of leisure. In fact, it is quite common even today for young women to be attracted to having some fun on swings.

Hazrat Asmaa^ra bint Umais the wife of J‘afar Tayaaryun, has given us further insight into the occasion:

“I got Hazrat ‘A’ishah^ra ready on the day of her wedding. I was also among those women who presented Hazrat ‘A’ishah^ra to the Holy Prophet^sa. Upon this occasion, a bowl of milk was presented to him. The Holy Prophet^sa drunk some and gave the remainder to Hazrat ‘A’ishah^ra. Hazrat ‘A’ishah^ra owing to shyness and modesty, refrained from taking the milk.’ Hazrat Asmaa^ra said to her, ‘Do not reject the bowl of milk conferred to you by the hands of the Holy Prophet^sa!’”

Hazrat ‘A’ishah^ra bashfully took the bowl of milk with complete modesty and drunk some of the milk thereof. How meaningful and weighty was the advice of Hazrat Asmaa^ra. Since the status of the Holy Prophet^sa was that of a beloved and revered prophet of Allah, aside from his spiritual blessings, even the remnants of his food were a blessing and a means of honour.

Upon this, the Noble Prophet^sa stated, “Now let your friends drink it as well.” Hazrat Asmaa^ra said, “O Messenger of Allah! We are not hungry.” The Holy Prophet^sa replied, “Do not put two things together – hunger and lying.” Asmaa^ra said, “O Messenger of Allah! Would it also be a lie to talk ceremoniously that we do not feel hungry?” He replied, “Yes! If you lie about a small thing, it would be considered a small lie and if you lie concerning something big, it would be considered a big lie.”¹¹

The Kindness of the Holy Prophet^sa to Hazrat ‘A’ishah^ra

Hazrat ‘A’ishah^ra was the first wife of the Holy Prophet^sa who had not been previously married, by the time of marriage to him. Hazrat ‘A’ishah^ra would rightfully make mention of this honour. All the rest of the marriages took place with such women who were divorcees and widows. As previously mentioned, during that era there were no particular social interests for women. There were no TV, Internet or other such modern modes of entertainment. Therefore, according to the culture of the time, Hazrat ‘A’ishah preferred to spend her spare time in games and leisure. In the ever busy life of the Holy Prophet^sa, Hazrat ‘A’ishah^ra continued to play and engage in leisure activities with friends of her own age, even after marriage. The Holy Prophet^sa would take great care of Hazrat ‘A’ishah^ra and showed kindness to her owing to her youth. Hazrat ‘A’ishah^ra herself states:

“Even after the wedding, I would play with my dolls in the house of the Holy Prophet^sa. Some of my friends used to come to play with me. When the Holy Prophet^sa would come home, they would run away in awe of him. The Holy Prophet^sa would call them back for me and they would continue playing with me.” ¹²

The fact that upon the entry of the Holy Prophet^sa the friends of Hazrat ‘A’ishah ran away, demonstrates that her friends were also of the same age and had also attained maturity, and thus were conscious that since Hazrat ‘A’ishah was a married woman, upon his arrival she should be left alone with the Holy Prophet^sa. That is why they would leave immediately. There is a narration from Hazrat ‘A’ishah^ra that:

“Once the Holy Prophet^sa came home when suddenly we heard some noise and the sound of some children. When the Holy Prophet^sa went out and had a look, an Abyssinian woman was displaying skills according to the local African custom. Children were surrounding her. He said, ‘A’ishah! Come out and watch as well.’ I came and rested my chin upon the shoulder of the Messenger of Allah^sa and started watching. After some time, he asked, ‘Have you now seen it? Is that enough?’ I would reply, ‘No. I would like to see more.’ Actually, I wanted to see how much of my demands he would meet. Meanwhile, Hazrat Umar^ra came and upon seeing him the children ran away. The Noble Messenger^sa stated, ‘I see that the devil either from humans or Jinn, runs away from Umar.’”¹³

The Holy Prophet^sa would converse with his wives in a manner congruent with their interest and sense of humour. However, he had a special regard for Hazrat ‘A’ishah’s^ra young age. An incident shows how mature Hazrat ‘A’ishah’s^ra intelligence was; despite having been raised among the Arabs in the days of ignorance [prior to Islam], her knowledge and thoughts were much wiser than most girls of a young age.

She said:

“Once, while we were sitting in a room in the house, a draught blew the curtain of the cupboard behind which my dolls were placed. He asked, ‘‘A’ishah^ra! What are these?’ I replied, ‘Messenger of Allah^sa these are my dolls.’ He was observing all this with much interest. Upon noticing, he enquired about a horse placed among the dolls which had two wings made out of leather. ‘A’ishah! What is placed in the middle of the dolls?’ I answered, ‘It is a horse.’ The Holy Prophet^sa pointed to the wings and asked, ‘What are these?’ I responded ‘This horse has two wings.’ The Holy Prophet^sa was surprised and asked, ‘A horse has two wings?’ I said, ‘Haven’t you heard Prophet Soloman^sa had horses with wings? Upon this, the Holy Prophet^sa laughed so much that I could see his teeth.”¹⁴

Once on the occasion of Eid (an Islamic Festival) in Hazrat ‘A’ishah’s^ra house, some girls were beating small drums. The Holy Prophet^sa was also in the house lying down facing the other way. Hazrat Abu Bakr^ra came in and rebuked his daughter Hazrat ‘A’ishah^ra and said “Why is this music being played in the house of the Holy Prophet^sa?” For the sake of Hazrat ‘A’ishah^ra the Holy Prophet^sa replied, “Every nation has its festival. Today, it is the Eid for the Muslims. Let these girls enjoy themselves.”¹⁵

The Holy Prophet^sa cared deeply for Hazrat ‘A’ishah’s^ra feelings. Once on the occasion of Eid, the people of Habsha were displaying their skills of archery, spear fighting and sword fighting. Hazrat ‘A’ishah^ra relates, “The Noble Prophet^sa asked, ‘A’ishah! Do you wish to see the game?’ I replied, ‘Yes O Messenger of Allah^sa! I would like to see these tricks.’ He stated, ‘Then come!’ He took me along with him and made me stand behind himself. I looked over his shoulder for a long time until I was satisfied. Then the Holy Prophet^sa himself asked ‘Have you now been satisfied?’ I replied, ‘Yes, Messenger of Allah^sa.’ Upon this, he stated ‘Fine, now go home.’’’¹⁶

From this, one may determine the affection, love and kindness which the Holy Prophet^sa had for Hazrat ‘A’ishah^ra. Due to being the wife of the Holy Prophet^sa and the mother of the believers, the Holy Prophet^sa was mindful of the need for her putting on the veil owing to her mature age, and in order to veil her, he made her stand behind him and then showed her these entertainments.

Girls of a young age generally have an interest in games and exhibitions. Observe how much the Holy Prophet^sa took care of the emotions of Hazrat ‘A’ishah^ra. He would not hesitate in the least, to fulfil the reasonable desires of Hazrat ‘A’ishah^ra. At the time of marrying Hazrat ‘A’ishah^ra, the age gap between them was more than 40 years. This could have resulted in seriousness and formalities. However, this is not what happened. The Holy Prophet^sa left no stone unturned to provide her with comfort and solace, whenever it was needed.

He would fulfil all her reasonable desires and youthful wishes. Hazrat ‘A’ishah^ra mentioned that during a journey the Holy Prophet^sa asked, “‘A’ishah! Would you like to race with me?” She states that since she was slender she overtook him in the race. Who knows whether the Holy Prophet^sa gave her a chance to beat him so as to boost her confidence, or whether Hazrat ‘A’ishah^ra really overtook him owing to her light weight. However sometime later, on another occasion the Holy Prophet^sa again said to her, “Let’s have another race.” With the passage of time, Hazrat ‘A’ishah^ra had gained weight. This time the Holy Prophet^sa raced ahead and reminded Hazrat ‘A’ishah^ra that this was recompense for the race which she had initially won. Such was the state of informality and enjoyment between them. Hazrat ‘A’ishah^ra has said, “The Holy Prophet^sa would come down to my level and spoke to me according to how I thought, in my young age.”

Consideration of Feelings

The Holy Prophet^sa did not miss any opportunity to show kindness to all his wives and would alleviate the smallest of their complaints. However, Hazrat ‘A’ishah’s^ra sharp-mindedness, intelligence, and understanding of his temperament meant that she received particular affection from the Holy Prophet^sa. He used to say: “The greatness of ‘A’ishah^ra over the rest of the wives is like Thureed i.e. the superiority that meat has over ordinary food.” When some wives complained about such expressions, he replied, “Among all the wives, it is only in ‘A’ishah’s bed that I receive revelation.” That was to say that God’s treatment of her was unique.¹⁷

The extent to which the Holy Prophet^sa cared for the emotions and feelings of Hazrat ‘A’ishah^ra can be determined from the following incident. An Iranian neighbour of the Holy Prophet^sa used to cook a rather tasty soup. One day, he prepared food for the Holy Prophet^sa and invited him to come over. At the time, it was Hazrat ‘A’ishah’s^ra turn to stay with the Holy Prophet^sa. She was nearby and the Holy Prophet^sa pointed towards her and asked, “Could she come over as well?” The man declined, possibly out of apprehension of any formalities and further preparations needed. The Holy Prophet^sa responded, “Then, I cannot come.” A little while later, the Iranian came again to invite the Holy Prophet^sa. The Holy Prophet^sa again asked, “Can my wife come along with me?” He replied in the negative again and the Holy Prophet^sa subsequently apologised for not being able to join him. A little while later, the Iranian invited the Holy Prophet^sa to his house again. The Holy Prophet^sa again enquired, “Can ‘A’ishah come as well?’ This time, he allowed the Holy Prophet^sa to bring Hazrat ‘A’ishah^ra along with him. Subsequently, they both went to the Iranian’s house and had their food there. ¹⁸

Hazrat ‘A’ishah^ra had borne no children with the Holy Prophet^sa, something which is a natural desire for couples. Once she mentioned to the Holy Prophet^sa, “O Messenger of Allah! Why don’t you give me an appellation?” (This refers to a title given to a mother after the birth of her child). The Holy Prophet^sa said, “Give yourself an appellation according to the name of your son.” According to some narrations, Hazrat ‘A’ishah^ra lost her baby in a miscarriage. Due to this incident, she was given the appellation Umme ‘Abdullah. Another narration states that after her sister Asmaa^ra gave birth to ‘Abdullah bin Zubair, Hadrat ‘A’ishah^ra took this child and presented it to the service of the Holy Prophet^sa. He put his blessed saliva into the baby’s mouth and said, “His name is ‘Abdullah and your appellation will be Umme-Abdullah.” This was on the basis of a Hadith which states that an aunt is like a mother.¹⁹ This incident demonstrates the kindness and consideration, which the Holy Prophet^sa showed his wives.

Whichever wife was in the company of the Holy Prophet^sa, special care would be taken for her ease and comfort. The Ahadith make mention of Hazrat ‘A’ishah^ra losing her necklace on more than one occasion. At such times the Holy Prophet^sa would send people to search for Hazrat ‘A’ishah’s^ra necklace. Once, the Muslim army had to camp in a place where there was no water available to drink, nor was there any water to perform the ablution. Hazrat ‘A’ishah’s^ra father Hazrat Abu Bakr^ra became angry with her and said in a harsh tone, “A’ishah! You create hardship and problems on every journey!”²⁰

However, the Holy Prophet^sa himself never admonished her on these occasions. It was due to her that the Holy Prophet^sa once had to change the direction of the army which resulted in difficulties. It was upon this occasion that the verses pertaining to Tayammum (the alternative for ablution when no water is available) were revealed. The convenience given was a favour and gift from Allah, which some companions who possessed a witty insight, attributed to the blessings of Hadrat ‘A’ishah^ra. Thus, the Ansaar tribal leader Hazrat Usaid Bin Hazeer^ra addressed Hazrat ‘A’ishah^ra and said “O the progeny of Abu Bakr^ra! This is not the first blessing which has been bestowed upon the Muslims through you.”

Women in Battle

Along with Hazrat Umme Salmah^ra and the daughter of the Holy Prophet^sa – Hazrat Fatimah^ra, Hazrat ‘A’ishah^ra took part in battles, provided nursing and gave water to the wounded.²¹ The servant of the Holy Prophet^sa Hazrat Anas^ra relates, that in the battle of Uhud, he saw Hazrat ‘A’ishah^ra and Hazrat Umme Salmah^ra running swiftly on the battlefield.²² Similarly, Hazrat Suhail bin S’ad^ra states that on the day of Uhud when the Holy Prophet^sa was injured, his daughter Hazrat Fatimah^ra cleaned his wounds and administered medical treatment to him.²³ Whenever the Holy Prophet^sa had to go to battle he would cast a lot to select who from among the wives he would take along with him. ²⁴ In Ahadith, it is mentioned that Hazrat ‘A’ishah^ra joined the Holy Prophet^sa in three Ghazwaats: the Battle of Uhud, the Battle of Mustaliq and the Conquest of Makkah.²⁵

There was deep wisdom in the Holy Prophet^sa showing his wives the skills of battle and challenging them to exert themselves physically, as when racing against them. That was so that they could, when need be, face up to challenging circumstances. For the first time, the foundation was laid for women to offer water to the wounded and nurse the injured. Previously women would join in the battles so as to raise the morale of their menfolk and to add colour and excitement to the gatherings and to distract the opposing side.

In his book Life of Mahomet, a French Christian biographer Emile Dermenghem alludes to this revolutionary notion of the Holy Prophet^sa and writes that this was perhaps the first opportunity for women in history where they joined an army to provide nursing and care for the wounded. Dermenghem adds that otherwise prior to this, women served for nothing more than objects to incite men for war and for satisfying carnal pleasures. He concludes that until then, no one had thought about using women for appropriate and befitting service and of the fact that in the battlefield, women can carry out the best service of taking care of patients and attending to their needs.

The Holy Prophet^sa abhorred the custom in which a woman could be reduced to nothing but a toy in the hands of men. The Holy Prophet^sa raised the status of women in battles and women would quite appropriately take pride. Therefore, apart from the services rendered by the companions Hazrat Umme Salim, Hazrat Umme Rafeeda, the wife of the Holy Prophet^sa, Hazrat ‘A’ishah^ra and his daughter Hazrat Fatima^ra rendered these services in the Battle of Badr. Hazrat Umme Salma^ra gave a beneficial suggestion at Ghazwah Hudaibiyah and thus enabled women to hold their heads high with pride.

1.  Siddiq is the appellation for the Truthful

2.  Ibn-e-Hishaam, V.1, p.228

3.  Ibn-e-S ‘ad V.8, p.277

4.  Bukhari Kitabun-Nikah Babul Nazri illal marati qabla tajawaj/ zawaaj; Musnad Ahmad; V 6 pg. 128

5.  Mujimul Kabir lil Tabrani V23 pg.57 v24 pg.80, Masnad Ahmad Volume 6 p210, Majmau- zawaaid v9 pg.228)

6.  Kashful Ghummati ‘an ‘Umre Ummil ummati, V.2, pp.158-162; by Hakim Niyaaz Ahmad, Mashkoor Academy Karachi)

7.  Nurul Quran, No.2, Ruhani Khazain, V.9, pp.377-378

8.  Arya Dharam, Ruhani Khazain, v.10, p.64

9.  Life and Character of the Seal of the Prophets

10.  Abu Daud, Kitabul-Adab Fil Urjuha

11.  Musnad Ahmad, V.6, p.438, Al Mu’jimul Kabir by Al Tabarani.’ V23, pp.63

12.  Bukhari Kitab-ul-Adab Bab-ul-Inbisaat ilanaas

13.  Tirmidhi Kitabul Manaaqib baab fi Manaqibi Umar

14.  Abu Daud Kitabul Adabi Bab Fil la’bi bil banaat

15.  Bukhari Kitabul Eideen baabu Sunnatil Eideen

16.  Bukhari Kitabul Masaajid baabu ashaabil hiraab fil masjidia

17.  Bukhari Kitabul Manaaqib baab Fadhle ‘A’ishah

18.  Muslim Kitabul Atimatu baabu ma yaf‘aluzaifu iza itaba‘au ghair min da‘aahu saahibuta‘aami

19.  Musnad Ahmad, V6 PP.93 Ibn Habban pp.70-73

20.  Bukhari Kitabul Shahaadaat Baab Ta’dilunisaa Bazahuna ba’zan

21.  Bukhari Kitabul Jihad Baab Madaawatunisaai Al-Jarha

22.  Bukhari Kitabul Jihaad baab Ghazwatul nisaa wa qiitaalehuna

23.  Bukhari Kitabul Jihaad Baab Dawaaul Jarha be ihraaq

24.  Bukhari Ktaabul Jihaad wa Baab Haml-ul-Rajule Imratahu filghazwi

25. Bukhari Kitabul Jihaad Baabu Ghazwatul Nisaa – Kitabul Maghazi Baabul Ifk – Kitabul-shahadaat baab Shahaadatulqazif