A'isha reported that a person sought permission from Allah's Apostle (ﷺ) to see him. He said: Grant him permission, and also added: He is a bad son of his tribe or he is a bad person of his tribe. When he came in he used kind words for him. 'A'isha reported that she said: Allah's Messenger, you said about him what you had to say and then you treated him with kindness. He said: A'isha, verily in the eye of Allah, worst amongst the person in rank on the Day of Resurrection is one whom the people abandon or desert out of the fear of indecency.

'Urwa reported on the authority of his father that Hisham bin Hakim bin Hizam happened to pass by some people in Syria who had been made to stand in the sun and olive-oil was being poured upon their heads. He said: What is this? It was said: They are being punished for (not paying) the Kharaj (the government revenue). Thereupon he said: Allah would punish those who torment people in this world (without any genuine reason).

Hisham reported on the authority of his father that Hisham bin Hakim bin Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (ﷺ) as saying: Allah would torment those who torment people in the world.

'Urwa bin Zubair reported that Hisham bin Hakim found a person (the ruler of Homs) who had been detaining some Nabateans in connection with the dues of Jizya. He said: What is this? I heard Allah's Messenger (ﷺ) as saying: Allah would torment those persons who torment people in the world.

This hadith has been narrated on the authority of 'A'isha through another chain of transmitters.

Muhammad ibn Abdullah ibn Quhzadh narrated to us, Salamah ibn Sulayman narrated to us, Abdullah informed us, Ma'mar informed us, from Ibn Shihab, Abdullah ibn Abi Bakr ibn Hazm narrated to me, from Urwah, from Aisha.

And Abdullah ibn Abdur-Rahman ibn Bihram and Abu Bakr ibn Ishaq narrated to me, and the wording is theirs, they said: Abu al-Yaman informed us, Shu'ayb informed us, from al-Zuhri, Abdullah ibn Abi Bakr narrated to me, that Urwah ibn al-Zubayr informed him, that Aisha, the wife of the Prophet, peace and blessings be upon him, said:

A woman came to me with her two daughters, and she asked me, but I did not find anything with me except one date, so I gave it to her. She took it and divided it between her two daughters, and she did not eat anything from it. Then she got up and left with her two daughters. Then the Prophet, peace and blessings be upon him, entered upon me, and I told him her story. The Prophet, peace and blessings be upon him, said: "Whoever is tested with anything from daughters and treats them well, they will be a shield for him from the Fire."

'Abdullah bin 'Amr bin al-'As reported Allah's Messenger (ﷺ) as saying: Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people turn to ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.

This hadith has been narrated on the authority of 'Abdullah bin 'Umar (RA) through other chains of transmitters, but in the hadith transmitted by Umar bin 'Ali there is an addition of these words: I met 'Abdullah bin 'Amr at the end of the year and I asked him about it, and he narrated to us the hadith as he had narrated before that he had heard Allah's Messenger (ﷺ) as saying.... (The rest of the hadith is the same).

'Urwa bin Zubair reported that 'A'isha said to him: This news has reached me that 'Abdullah bin 'Amr al-'As would pass by us during the Hajj season, so you meet him and ask him (about religious matters) as he has acquired great knowledge from Allah's Messenger (ﷺ) . I thus met him and asked him about things which he narrated from Allah's Messenger (ﷺ) . And amongst these the one he mentioned was that Allah's Apostle (ﷺ) said: Verily, Allah does not take away knowledge from people directly but he takes away the scholars and consequently takes away (knowledge) along with them and leaves amongst persons the ignorant as their leaders who deliver religious verdicts without (adequate) knowledge and themselves go astray and lead others astray. 'Urwa said: When I narrated this to 'A'isha, she deemed it too much (to believe) and thus showed reluctance to accept that (as perfectly true) and said to 'Urwa (RA) : Did he ('Abdullah bin 'Amr) say to you that he had heard Allah's Apostle (ﷺ) as saying: ('Urwa had forgotten to ask this from 'Abdullah bin 'Amr). So when it was the next year, she ('A'isha) said to him ('Urwa): Ibn Amr has come (for Hajj), so meet him, talk to him and ask him about this hadith that he narrated to you (last year on the occasion of the Hajj) pertaining to knowledge. He ('Urwa), said: So I met him, and asked about it and he narrated to me exactly like one that he had narrated (to me) for the first time. So when I informed her ('A'isha) about that, she said: I do not think but this that he has certainly told the truth and I find that he has neither made any addition to it, nor missed anything from it.

'A'isha reported that Allah's Messenger (ﷺ) used to make these supplications: "O Allah, I seek refuge in Thee from the trial of Hell-Fire; and from the torment of Hell-Fire; and from the trial of the grave and torment of the grave; and from the evil of the trial of the affluence and from the evil of the trial of poverty and I seek refuge in Thee from the evil of the turmoil of the Dajjal. O Allah, wash away my sins with snow and hail water, purify my heart from the sins as is purified the white garment from the dirt, and keep away at a distance the sins from me as yawns the distance between the East and the West; O Allah, I seek refuge in Thee from sloth, from senility, from sin, and from debt."

This hadith has been narrated on the authority of Asma' daughter of Abu Bakr, through another chain of transmitters.

Asma' reported that Allah's Apostle (ﷺ) said: There is none more self-respecting than Allah, the Exalted and Glorious.

Hibban bin Musa narrated to us, he said: Abdullah bin Mubarak informed us, he said: Yunus bin Yazid Aili informed us, and also Ishaq bin Ibrahim, Muhammad bin Rafi’, and ‘Abd bin Humaid narrated this (same) hadith to us. Ibn Rafi’ said: ‘Abdur Razzaq narrated to us, and the others said: he informed us. They said: Ma’mar informed us, and the latter part of the hadith is from Ma’mar’s narration, which is reported from ‘Abd bin Humaid and Muhammad bin Rafi’. Both Yunus and Ma’mar narrated from Zuhri, who said: Sa’id bin al-Musayyib, ‘Urwah bin Zubair, ‘Alqamah bin Waqqas, and ‘Ubaydullah bin ‘Abdullah bin ‘Utbah bin Mas’ud informed me about the hadith of the wife of the Messenger of Allah, peace and blessings be upon him, ‘A’ishah, may Allah be pleased with her, regarding what the slanderers said about her, and Allah Almighty declared her innocence from what was said about her. All of them narrated to me a part of the hadith of ‘A’ishah, may Allah be pleased with her; some of them remembered her hadith better than others. I memorized well from each of them what he narrated. The parts of their narrations support and confirm each other. All of them narrated that the wife of the Prophet, peace and blessings be upon him, ‘A’ishah as-Siddiqah, may Allah be pleased with her, said: Whenever the Messenger of Allah, peace and blessings be upon him, intended to go on a journey, he would draw lots among his wives, and whichever of them the lot fell upon, the Messenger of Allah, peace and blessings be upon him, would take her with him (on the journey). ‘A’ishah, may Allah be pleased with her, said: He drew lots during one of the battles he fought (referring to the Battle of Banu Mustaliq, also known as the Battle of Muraysi’, which took place in 5 AH), and my name was drawn, so I set out with the Messenger of Allah, peace and blessings be upon him. This incident occurred after the command of hijab (veiling) had been revealed. Throughout the journey, I was carried in my howdah (litter) and was made to sit on the camel’s back in it, and I was taken down in it as well, until when the Messenger of Allah, peace and blessings be upon him, finished his expedition and returned, and we approached Madinah, he announced departure during the night after resting for a part of the night. When the people announced departure, I got up, walked out of the camp, and after relieving myself, I returned to the howdah. At that time, I put my hand to my neck and found that my necklace made of black and white stones from Dhafar (a city in Yemen) had broken and fallen. I went back to search for my necklace, and my search kept me there for a while. Meanwhile, the people who used to carry my howdah came, lifted it, and placed it on the camel I used to ride. They thought I was inside the howdah. ‘A’ishah, may Allah be pleased with her, said: At that time, women were light and thin, not heavy, nor did they have much flesh; they ate only as much as would keep the breath going. When they lifted my howdah and raised it, they did not notice any difference in its weight. I was a young girl at that time. They made the camel stand and set off. I found my necklace only after the army had departed. I came to their resting place, but there was no one there to call or to answer. I headed to the place where I had stayed (in my tent) at night. I was sure that when they did not find me in the howdah, they would return for me. I sat at my place, and sleep overcame me, and I fell asleep. Safwan bin Mu’attal, who belonged to the clan of Banu Dhakwan of Banu Sulaym, had stayed behind the army at night. He set out at the end of the night and came near my place in the morning. He saw the shadow of a sleeping person and came closer and recognized me. He had seen me before the command of hijab was revealed. When he recognized me, he recited «إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ» “Indeed, we belong to Allah and to Him we shall return,” and I woke up. I covered my face with my veil. By Allah, he did not speak a single word to me, nor did I hear anything from him except “Inna lillahi,” until he made his camel kneel. He stood by the front legs of the camel (so it would not move), and I mounted it. He led the camel by its rope, and we set off until we reached the army at midday, when they had stopped due to the intense heat. Then, the one who was to be ruined regarding my situation fell into ruin, and the one who bore the greatest share of the slander was (the chief of the hypocrites) ‘Abdullah bin Ubayy bin Salul. We arrived in Madinah. As soon as we arrived in Madinah, I fell ill for a month. People continued to talk about the slanderers’ words, but due to my illness, I was unaware of any of it. What troubled me during my illness was that I did not receive the kindness from the Messenger of Allah, peace and blessings be upon him, that I used to see from him when I was sick. The Messenger of Allah, peace and blessings be upon him, would come in, greet, and say, “How are you?” That was all that troubled me, but I did not know the real matter. Until, after much weakness, I went out with the mother of Mistah (my relative) to Manasi’, which was our place outside Madinah for relieving ourselves, and we would go out only every other night. This was before we had built private places near our houses for such needs, and our way in this matter was like that of the early Arabs; we disliked building such places near our homes. I and the mother of Mistah, who was the daughter of Abu Ruhm bin al-Muttalib bin ‘Abd Manaf, and her mother was the daughter of Sakhr bin ‘Amir and the maternal aunt of Abu Bakr as-Siddiq, may Allah be pleased with him, and her son was Mistah bin Athathah bin ‘Ubad bin al-Muttalib. I and the daughter of Abu Ruhm (Mistah’s mother) finished our need and returned toward my house. Umm Mistah, may Allah be pleased with her, tripped over her thick woolen cloak and fell, and said, “May Mistah fall and perish!” I said to her, “You have said a terrible thing! You are cursing a man who was present at Badr.” She said, “O naive girl! Have you not heard what he has said?” I said, “What has he said?” (‘A’ishah, may Allah be pleased with her, said:) She then told me the words of the slanderers, and my (first) illness increased with a second, even more severe illness. When I returned home, the Messenger of Allah, peace and blessings be upon him, entered, greeted, and asked, “How are you?” I said, “Do you permit me to go to my parents?” (‘A’ishah, may Allah be pleased with her, said:) I wanted to confirm the news from them. The Messenger of Allah, peace and blessings be upon him, gave me permission, so I went to my parents and asked my mother, “Mother! What are people saying?” She said, “My daughter, do not trouble yourself over this matter. By Allah, it is rare that a beautiful woman is married to a man who loves her and has co-wives, but the other women talk about her.” (‘A’ishah, may Allah be pleased with her, said:) I said, “Glory be to Allah! Are people really saying such things?” I wept all night until morning, my tears did not stop, nor did I sleep even as much as kohl remains in the eye. Then I wept through the morning. When the Messenger of Allah, peace and blessings be upon him, noticed the delay in the coming of revelation, he called ‘Ali bin Abi Talib and Usamah bin Zayd, may Allah be pleased with them both, to consult about separating from his wife. (‘A’ishah, may Allah be pleased with her, said:) Usamah bin Zayd, may Allah be pleased with him, indicated what he knew of the innocence of the Prophet’s wife and their mutual love. He said, “O Messenger of Allah! She is your family, and we know nothing but good about her.” As for ‘Ali bin Abi Talib, may Allah be pleased with him, he said, “Allah has not put you in any difficulty. There are many women besides her. If you ask her maid, she will tell you the truth.” (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, called Barirah (the freed slave of ‘A’ishah, may Allah be pleased with her) and said, “Barirah! Have you ever seen anything that made you suspicious about ‘A’ishah?” Barirah, may Allah be pleased with her, said, “By Him Who sent you with the truth! I have never seen anything about her that I could blame her for, except that she is a young girl who sometimes falls asleep and leaves her family’s dough uncovered, and the goat comes and eats it.” (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, stood on the pulpit and sought an excuse regarding ‘Abdullah bin Ubayy bin Salul (for action against him). (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, stood on the pulpit and said, “O assembly of Muslims! Who will excuse me regarding a man whose harm has reached my family? By Allah, I know nothing but good about my family, and as for the man they mention, I know nothing but good about him as well. Whenever he entered my house, he entered with me.” Then Sa’d bin Mu’adh al-Ansari, may Allah be pleased with him, stood up and said, “O Messenger of Allah! I excuse you regarding him. If he is from the Aws, we will strike his neck, and if he is from our brothers the Khazraj, you will command us, and we will carry out your command.” (‘A’ishah, may Allah be pleased with her, said:) Then Sa’d bin ‘Ubadah, may Allah be pleased with him, stood up. He was the chief of Khazraj and a righteous man, but zeal for his tribe overtook him in the days of ignorance. He said to Sa’d bin Mu’adh, may Allah be pleased with him, “By Allah’s life! You have lied. You will not kill him, nor are you able to kill him.” At this, Usayd bin Hudayr, may Allah be pleased with him, stood up. He was the cousin of Sa’d bin Mu’adh, may Allah be pleased with him. He said to Sa’d bin ‘Ubadah, may Allah be pleased with him, “You have lied! By Allah’s life, we will surely kill him. You are a hypocrite, arguing on behalf of the hypocrites.” The two tribes of Aws and Khazraj became agitated, and were about to fight each other, while the Messenger of Allah, peace and blessings be upon him, was standing on the pulpit. He kept calming them down until they became quiet, and he too became quiet. (‘A’ishah, may Allah be pleased with her, said:) I wept all day, my tears did not stop, nor did I sleep even as much as kohl remains in the eye. Then I wept the next night, my tears did not stop, nor did I sleep even as much as kohl remains in the eye. My parents thought that my weeping would burst my liver. They were sitting with me while I was weeping, when a woman from the Ansar asked permission to enter. I allowed her, and she sat down and wept with me. (‘A’ishah, may Allah be pleased with her, said:) While we were in this state, the Messenger of Allah, peace and blessings be upon him, came in, greeted, and sat down. (‘A’ishah, may Allah be pleased with her, said:) Since what was said about me, he had not sat with me (even when he came in). He waited a month, and no revelation came to him about me. When the Messenger of Allah, peace and blessings be upon him, sat down, he recited the testimony of faith, then said: “After that, O ‘A’ishah! Such-and-such has reached me about you. If you are innocent, Allah will soon declare your innocence, but if you have committed a sin, then seek forgiveness from Allah and repent to Him, for when a servant confesses his sin and repents, Allah accepts his repentance.” (‘A’ishah, may Allah be pleased with her, said:) When the Messenger of Allah, peace and blessings be upon him, finished his speech, my tears stopped, so much so that I did not feel a single drop in my eyes. I said to my father, “Respond to the Messenger of Allah, peace and blessings be upon him, on my behalf for what he has said.” He said, “By Allah, I do not know what to say to the Messenger of Allah, peace and blessings be upon him.” Then I said to my mother, “Respond to the Messenger of Allah, peace and blessings be upon him, on my behalf.” She said, “By Allah, I do not know what to say to the Messenger of Allah, peace and blessings be upon him.” So I, though I was a young girl and did not know much of the Qur’an, said (answering myself): “By Allah, I know that you have heard this talk and it has settled in your hearts and you believe it to be true. If I say I am innocent—and Allah knows I am innocent—you will not believe me. And if I admit to something—and Allah knows I am innocent—you will believe me. I find no example for myself and you except the words of the father of Yusuf (Jacob), peace be upon him: «فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ» ‘So patience is most fitting, and Allah is the one sought for help against what you describe.’” (‘A’ishah, may Allah be pleased with her, said:) Then I turned away and lay down on my bed. She said: By Allah, I knew I was innocent, and I knew that Allah would declare my innocence, but by Allah, I did not think that Allah would reveal about me a revelation that would be recited (as Qur’an), for I considered myself too insignificant for Allah to speak about me in His own words to be recited. But I hoped that the Messenger of Allah, peace and blessings be upon him, would see a dream in which Allah would declare my innocence. (‘A’ishah, may Allah be pleased with her, said:) By Allah, the Messenger of Allah, peace and blessings be upon him, had not left his place, nor had any of the household left, when Allah, the Mighty and Majestic, revealed revelation to His Prophet. The state that used to come upon him during revelation came over him, so that even on a cold day, sweat would drip from him like pearls due to the weight of the revelation. She said: When the Messenger of Allah, peace and blessings be upon him, was relieved of that state, he was smiling, and the first thing he said was: “Rejoice, O ‘A’ishah! Allah has declared your innocence.” My mother said to me, “Get up and go to him.” I said, “By Allah, I will not get up to him, nor will I thank anyone but Allah. He is the One Who has revealed my innocence.” (‘A’ishah, may Allah be pleased with her, said:) Allah, the Mighty and Majestic, revealed ten verses: from «إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ لَا تَحْسَبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ» ten verses, “Indeed, those who came with the slander are a group among you. Do not think it bad for you; rather, it is good for you,” and from «وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَىٰ» to «أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ» “Let not those among you who are of virtue and wealth swear not to give to their relatives…” to “…Do you not love that Allah should forgive you?” Hibban bin Musa said: Abdullah bin Mubarak said: This is the most hopeful verse in the Book of Allah. At this, Abu Bakr as-Siddiq, may Allah be pleased with him, said: By Allah, I love that Allah should forgive me, so he resumed giving to Mistah, may Allah be pleased with him, what he used to give, and said: I will never withhold it from him. (‘A’ishah, may Allah be pleased with her, said:) The Messenger of Allah, peace and blessings be upon him, also asked his wife Zaynab bint Jahsh, may Allah be pleased with her, about my matter, who was the wife of the Prophet, peace and blessings be upon him: “What do you know or what have you seen?” She said: “O Messenger of Allah! I protect my hearing and my sight (from attributing lies to them). By Allah, I know nothing but good.” ‘A’ishah, may Allah be pleased with her, said: She was the one among the Prophet’s wives who used to compete with me (in status and closeness), but Allah protected her due to her piety, while her sister Hamnah bint Jahsh, may Allah be pleased with her, began to fight for her sake and perished with those who perished (by committing the sin of slander). Zuhri said: This is the account that has reached us from all of them. In Yunus’s narration, it is mentioned (regarding Sa’d bin ‘Ubadah, may Allah be pleased with him): Zeal for his tribe incited him.

This hadith has been narrated on the authority of Zuhri through other chains of transmitters but with a slight variation of wording. In the hadith transmitters on the authority of 'Urwa, there is an addition of these words: "'A'isha did not like that Hassan should be rebuked in her presence and she used to say: It was he who wrote this verse also: "'Verily, my father and my mother and my honour, those are all meant for defending the honour of Muhammad against you." And 'Urwa further reported that 'A'isha said: By Allah, the person, about whom the allegation was made used to say: Hallowed be Allah, by One, in Whose hand is my life, I have never unveiled any woman, and then he died as a martyr in the cause of Allah, and in the narration transmitted on the authority of Ya'qub bin Ibrahim., the word is Mu'irin and in the narration transmitted on the'authority of 'Abdul Razzaq it is Mughirin. 'Abd bin Humaid said: I said to 'Abdul Razzaq: What does this word Mughirin mean? And he said: Al- waghra means intense heat.

A'isha the wife of Allah's Apostle (ﷺ) , reported that one day Allah's Messenger (ﷺ) came out of her (apartment) during the night and she felt jealous. Then he came and he saw me (in what agitated state of mind) I was. He said: A'isha, what has happened to you? Do you feel jealous? Thereupon she said: How can it be (that a woman like me) should not feel jealous in regard to a husband like you. Thereupon Allah's Messenger (ﷺ) said: It was your devil who had come to you, and she said: Allah's Messenger, is there along with me a devil? He said: Yes. I said: Is devil attached to everyone? He said: Yes. I (Aisha) again said: Allah's Messenger, is it with you also? He said: Yes, but my Lord has helped me against him and as such I am absolutely safe from his mischief.

A'isha reported that when Allah's Messenger (ﷺ) occupied himself in prayer, he observed such a (long) qiyam (posture of standing in prayer) that his feet were swollen. A'isha said: Allah's Messenger you do this (in spite of the fact) that your earlier and later sins have been pardoned for you? Thereupon, he said. A'isha should I not prove myself to be a thanksgiving servant (of Allah)?

'Abdullah bin Zam'a reported that Allah's Messenger (ﷺ) delivered an address and he made a mention of the dromedary and also made a mention of one (base person) who cut off Its hind legs, and he recited:" When the basest of them broke forth with mischief" (xei. 12). When A mischievous person, strong even because of the strength of a family like Abu Zam'a, broke forth. He then delivered instruction in regard to the women saying: There is amongst you who beats his woman, and in the narration on the authority of Abu Bakr, the words are: He flogs her like a slave-girl. And in the narration of Abu Kuraib (the words are): He flogs like a slave and then comforts his bed with the help of that at the end of the day, and he then advised in regard to laughing of people at the breaking of wind and said: One of you laughs at that which you yourself do.

Zainab bint Jahsh reported that Allah's Apostle (ﷺ) got up from sleep saying: There is no god but Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah's Messenger, would we be perished in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.

Zainab bint Jahsh, the wife of Allah's Apostle (ﷺ) , reported that one day Allah's Messenger (ﷺ) came out in a state of excitement with his face quite red. And he was saying: There is no god but Allah; there is a destruction in store for Arabia because of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it, and he (in order to explain it) made a ring with the help of his thumb and forefinger. I said: Allah's Messenger, would we be destroyed despite the fact that there would be pious people amongst us? He said: Yes, when the evil would predominate.

Usama reported that Allah's Messenger (ﷺ) climbed up a battlement amongst the battlements of Madinah and then said: You do not see what I am seeing and I am seeing the places of turmoil between your houses as tile places of rainfall.

'A'isha reported that when the desert Arabs came to Allah's Messenger (ﷺ) they asked about the Last Hour as to when that would come. And he looked towards the youngest amongst them and said: If he lives he would not grow very old that he would find your Last Hour coming to you that would see you dying).

'Amr bin 'Auf, who was an ally of Banu 'Amir bin Luwayy (and he was one amongst them) who participated in Badr along with Allah's Messenger (ﷺ) , reported that Allah's Messenger (ﷺ) sent Abu Ubaida bin Jarrah to Bahrain for collecting Jizya and Allah's Messenger (ﷺ) had made a truce with the people of Bahrain and had appointed 'Ala' bin Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar heard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah's Messenger (ﷺ) , and when Allah's Messenger (ﷺ) had finished the prayer they (the Ansar) came before him and Allah's Messenger (ﷺ) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah's Messenger yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches may be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them, and these may destroy you as these destroyed them.

'A'isha reported: Never could the family of Muhammad (ﷺ) (afford to) eat the bread of wheat for three (successive) days until he ran the course of his life.

'A'isha reported: Never could the family of Muhammad (ﷺ) (afford to eat) the bread of wheat for two days successively. Even (out of these two days) one was such wherein he could get only a date.

'A'isha reported: We the family of Muhammad (ﷺ) used to spend the whole month in which we did not need to kindle the fire as (we had nothing to cook); we had only dates and water (to fill our bellies).

'A'isha reported that Allah's Messenger (ﷺ) died (in such a state) that there had been nothing in my wooden tub which a living being could afford to eat but a handful of barley therein. I had been eating out of that for a fairly long duration when I thought of measuring it and it was almost finished.

'A'isha used to say to 'Urwa (RA) : Son of my sister, by Allah, I used to see the new moon, then the new moon, then the new moon, i. e. three moons in two months, and fire was not kindled in the house of Allah's Messenger (ﷺ) . I ('Urwa) said: Auntie, then what were your means of sustenance? She said: Dates and water. But it (so happened) that Allah's Messenger (ﷺ) had some Ansar as his neighbours and they had milch animals and they used to send to Allah's Messenger (ﷺ) some milk of their (animals) and he served that to us.

'Urwa bin Zubair reported on the authority of 'A'isha, the wife of Allah's Apostle (ﷺ) , that she said: Allah's Messenger (ﷺ) died (in a state) that it never happened that he could eat to his fill the bread with olive oil twice during a day.

'A'isha reported that Allah's Messenger (ﷺ) said: The Angels were born out of light and the Jinns were born out of the spark of fire and Adam ؑwas born as he has been defined (in the Qur'an) for you (i. e. he is fashioned out of clay).

Hurairah used to say: Listen to me, inmate of the apartment; listen to me, inmate of the It was reported that Abu apartment, while 'A'isha (Allah be pleased with her) had been busy in observing prayer. As she finished prayer, she said to "Urwa (RA) : Did you hear his words? And this is how Allah's Messenger (ﷺ) used to utter (so distinctly) that if one intended to count (the words uttered) he would be able to do so.

'Urwa bin Zubair reported that he asked 'A'isha about the words of Allah: "If you fear that you will not be able to maintain equity amongst the orphan girls, then marry (those) you like from amongst the women two, three or four." She said: O, the son of my sister, the orphan girl is one who is under the patronage of her guardian and she shares with him in his property and her property and beauty fascinate him and her guardian makes up his mind to marry her without giving her due share of the wedding money and is not prepared (to pay so much amount) which anyone else is prepared to pay and so Allah has forbidden to marry these girls but in case when equity is observed as regards the wedding money and they are prepared to pay them the full amount of the wedding money and Allah commanded to marry other women besides them according to the liking of their heart. 'Urwa reported that 'A'isha said that people began to seek verdict from Allah's Messenger (ﷺ) after the revelation of this verse about them (orphan girls) and Allah, the Exalted and Glorious, revealed this verse: "They asked thee verdict about women; say: Allah gives verdict to you in regard to them and what is recited to you in the Book about orphan woman, whom you give not what is ordained for them while you like to marry them" (iv. 126). She said: The wording of Allah "what is recited to you" in the Book means the first verse, i. e. "if you fear that you may not be able to observe equity in case of an orphan woman, marry what you like in case of woman" (iv. 3). 'A'isha said: (And as for this verse [iv. 126], i. e. and you intend "to marry one of them from amongst the orphan girls" it pertains to one who is in charge (of orphans) having small amount of wealth and less beauty and they have been forbidden that they should marry what they like of her wealth and beauty out of the orphan girls, but with equity, because of their disliking for them.

'Urwa reported that he asked 'A'isha about the words of Allah: "If you fear that you will not be able to observe equity in case of orphan girls" ; the rest of the hadith is the same but with a slight variation of wording.

'A'isha said that as for the words of Allah: "If you fear that you would not be able to observe equity in case of orphan girls)," it was revealed in reference to a person who had an orphan girl (as his ward) and he was her guardian, and her heir, and she possessed property, but there was none to contend on her behalf except her ownself. And he (her guardian) did not give her in marriage because of her property and he tortured her and ill-treated her, it was in relation to her that (Allah said:) "If you fear that you would not be able to observe equity in case of orphan girls, then marry whom you like among women," i. e. whatever I have made lawful for you and leave her whom you are putting to torture.

'A'isha said in connection with His words (those of Allah): "What is recited to you in the Book about orphan women whom you give not what is ordained for them, while you like to marry them," these were revealed in connection with an orphan girl who was in the custody of the person and she shared with him in his property and he was reluctant to marry her himself and was also unwilling to marry her to someone else (fearing) that (that person) would share in his property (as the husband of that girl), preventing her to marry, neither marrying her himself nor marrying her to another person.

Hisham reported that 'A'isha said in connection with the words of Allah: "They ask thee the religious verdict about women, say: Allah gives you the verdict about them" (iv. 126), that these relate to an orphan girl who is in custody of the person and she shares with him in his property (as a heir) even in the date-palm trees and he is reluctant to give her hand in marriage to any other person lest he (her husband) should partake of his property, and thus keep her in a lingering state.

Hisham reported on the authority of his father that 'A'isha said in connection with His (Allah's) words: "And whoever is poor let him take reasonably (out of it)" that it was revealed in connection with the custodian of the property of an orphan, who is in charge of her and looks after her; In case he is poor, he is allowed to eat out of that.

'A'isha reported in connection with the words of Allah, the Exalted: "He who is rich should abstain, and he who is poor may reasonably eat (out of it)" that this was revealed in relation to the guardian of an orphan who is poor; he may get out of that what is reasonable keeping in view his own status of solvency.

'A'isha reported that these words of Allah: "When they came upon you from above you and from below you and when the eyes turned dull and the hearts rose up to the throats" (xxxiii. 10) pertain to the day of Ditch.

'A'isha said in connection with the verse: "And if a woman has reason to fear ill-treatment from her husband or that he might turn away from her" (iv. 128) that it was revealed in case of a woman who had long association with a person (as his wife) and now he intends to divorce her and she says: Do not divorce me, but retain me (as wife in your house) and you are permitted to live with another wife. It is in this context that this verse was revealed.

'A'isha said in connection with these words of Allah, the Exalted and Glorious: "And if a woman has reason to fear ill-treatment from her husband or that he might turn away from her" that it was revealed in case of a woman who lived with a person and perhaps he does not want to prolong (his relationship with her) whereas she has had sexual relationship with him (and as a result thereof) she got a child from him and she does not like that she should be divorced, so she says to him: I permit you to live with the other wife.