How Hazrat Ayesha Was Important In Islam?


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Hazrat Aisha R.A.s role was quite significant. It  is of the greatest relevance to note the pivotal role she played as a  teacher, exponent and interpreter of the religion of Islam. Aisha was an  exceptionally intelligent and astute woman, a young prodigy, and this  was the main reason why she was got married to the Holy Prophet, as is  clearly proved by events after the Holy Prophet’s life. She entered his  household, shortly after his emigration to Madina, just at the time when  the teachings of Islam in all fields of life for the Muslim community  were starting to be revealed to the Holy Prophet and demonstrated by him  by his example and practice. An intellectually gifted person was  required who would have daily contact with the Holy Prophet at the  closest and most personal level, so as to absorb the teachings that he  was giving on all aspects of life by his words and actions. Such a  person would need to possess the following qualities:          * an excellent, precise memory to retain a vast amount of detail  accurately,      * the understanding to grasp the significance and the principles of  the teachings,      * powers of reasoning, criticism and deduction to resolve problems  on the basis of those teachings,      * the skills to convey knowledge to a wide range of audience,      * and, finally, have the prospect of living for a considerable  period of time after the death of the Holy Prophet in order to spread  his message to distant generations.      That Aisha possessed all these qualities and carried out this mission is  an absolutely positive and undeniable, historical fact. After the Holy  Prophet’s death, she acted as a teacher and interpreter of Islam,  providing guidance to even the greatest of the male Companions of the  Holy Prophet Muhammad. They made a special point of going to her to gain  knowledge and seek her opinion. A vast number of sayings and actions of  the Holy Prophet are reported from her in books of Hadith. She not only  quoted his sayings and reported her observations of events, but  interpreted them to provide solutions to questions. Whenever necessary,  she corrected the views of the greatest of the Companions of the Holy  Prophet. She made rulings and judgments on which Islamic law is based.      The following are two examples of what the Holy Prophet’s male  Companions said about her:          “Abu Musa said: Whenever there was any hadith that was difficult [to  understand] for us, the Companions of the Messenger of Allah, and we  asked Aisha we always found that she had knowledge about that hadith.”          “Musa ibn Talha said: I never saw anyone more eloquent than Aisha.”  [1]      In the famous compilation of the lives of saints in Islam,  Tadhkirat-ul-Auliya, the author Farid-ud-Din Attar, who lived eight  centuries ago, introduces the life of the early female saint Rabia of  Basra as follows:          “If anyone says, ‘Why have you included Rabia in the rank of men?’,  my answer is that the Prophet himself said, ‘God does not regard your  outward forms’. … Moreover, if it is proper to derive two-thirds of our  religion from Aisha, surely it is permissible to take religious  instruction from a handmaid of Aisha.” [2]      It is thus recognised, from the earliest times in Islam, that some  two-thirds of Islamic Sharia is based on reports and interpretations  that have come from Aisha.      In view of these exceptional qualities of Aisha and the towering role  played by her in the transmission of the teachings of Islam, it is  simply preposterous and outrageous to suggest that she was the victim of  some form of child and marital abuse. We ask in particular the  Christian and Jewish critics of Islam, who are reviling the Holy Prophet  Muhammad on the basis of his marriage with Aisha, whether they can  point out any example of a woman in their religions who played a role  like that of Aisha in learning the religion from its founder and  becoming the teacher and instructor of all his followers, including men,  after his death.


Cool Fundamentalist i.e. Thunda Funda.
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Muhammad, the messenger of Allah said:  And the superiority of Aishah to other women is like the superiority of  Tharid (i.e., and Arabic dish) to other meals." Sahih Al-Bukhari- Volume 5  (Book 62)


        Ibn al-Qayyim (a great scholar of Islam) said:    Thareed is composed of meat and bread. Meat is the best of those  foods that are eaten with bread, and bread is the best of foodstuffs. If they  are combined, there can be nothing better than that.    Zaad al-Ma’aad, 4/271.    Al-Nawawi (another great scholar of islam) said:    The scholars said: It means that thareed is better than broth, and  thareed with meat is better than broth without thareed, and the thareed that  has no meat is better than broth. What is meant by better is that it is more  nutritious, more filling, easier to digest, more enjoyable and easier to eat; a  person may eat his fill of it quickly, and so on. It is better than all kinds  of broth and all kinds of food. The superiority of ‘Aa’ishah over other women  is great, as great as the superiority of thareed over other kinds of food. This  does not clearly state that she is better than Mary and Aasiyah; it could be  that what is meant is that she is superior to the women of this ummah.    (Sharh Muslim, 15/199).    Ibn al-Qayyim said when discussing the relative merits of ‘Aa’ishah and  Faatimah:    To say that one thing is better than another without discussing it  in detail is not right. If by “better” I mean the one who has more reward from  Allaah, this is something that cannot be known except through the text or  report (al-nass), because it has to do with the deeds of the heart, not only  the deeds of one's external faculties. How often have there been two people,  one of whom did more visible deeds, but the other was of a higher status than  him in Paradise.    If by “better” I mean the one who has more knowledge, then  undoubtedly ‘Aa’ishah was more knowledgeable and brought more benefit to the  ummah, for she conveyed knowledge to the ummah such as no one else conveyed and  the leaders and rank-and-file of the ummah alike need her.    But if by “better” I mean of nobler birth and origin, then  undoubtedly Faatimah is better, for she is a part of the Prophet (peace and  blessings of Allah be upon him). This is something unique, which she shares  only with her sisters.    If I mean leadership, then Faatimah is the leader of the women of  this ummah.    When discussing the question of superiority from all aspects and  approaches, this is fair and just.    When most people speak about who is better or superior, they do not  discuss the matter in detail or take a balanced approach. This undermines the  truth, and if it is compounded by bias or whims, it becomes ignorant and wrongful  talk.    (Badaa’i’ al-Fawaa’id, 3/682, 683)    With regard to the virtues of ‘Aa’ishah, they are many (seehere ). And Allaah knows best.   
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