The study of the marriage of Allah’s messenger– may Allah’s prayers and peace be on him.- leads to the following conclusions:

The marriage of Allah’s messenger – may Allah’s prayers and peace be on him- was for the sake of religion and not for worldly pleasures only..

It was wisdom and not passion that determined his decision to establish the new religion and help it spread. When he married Al Sayeda Khadija he was like all humans beings and all messengers before him longing for, a home , a wife and children.

When she died he married for the sake of Islam amd the Muslims.

He was always eager to ralley the peole round him , bring his friends closer to his heart and make them more loyal to Allah and his apostle.

Marriagae relations – at that time – were considered one way of supporting the prophet and propagating islam. On the other hand he tried to convince the victorious muslims to set free their prisoners of war and women-captives of great tribes defeated by the mulsims , thus gain the symapthy of such tribes and induce them to be converted to islam and support it.

In one instance he wanted to honour an elderly womam, who offered herself to him and by marrying her he fulfilled her ardent desire.

Sometimes his marriage was to honour families eager to be related to him, e.g. Omar Ibn Al Khattab was very sad and depressed when informed that the prophet had divorced Hafsa, he was not relieved until he learnt it was not true. Ali Ibn Abi Taleb, his cousin, his son – in – law husband of his daughter Fatima and brought up by him – wanted the prophet to marry his sister, omm Hani Bent Abu Taleb, but she refused lest she should not fulfil her marital obligations because of her numerous children.

The prophet- may Allah’s prayers and peace be on him – in some cases hoped that marriage relations would help abate the wrath of the enemy and appease compensation for the loss of mean as well as encouraging them.

In some other cases he aimed at consolidation and Al Jihad. His marriage to the widow who lost her husband and supporter while defending the cause of Islam is thus clear. Such marriage would be a help for her and her children, as well as an example to be followed by other Muslims, besides giving the warriors security as to the future of their wives and children, knowing that the prophet and the Muslims would take care of them, in case they were killed in war. Such security would give them courage in fighting for and defending Islam, bearing in mind that martyrdom is the cherished wish of all believers.

When he married the Christian woman sent to him by a powerful Christian Governor, he wanted to promulgate a new legislation to propagate the message, and prove the tolerance of Islam that a Christian wife is free either to become Muslim or remain Christian.

Second:

When Al Sayeda Khadija died, the prophet was in his fifties , and he did not marry again until three years after her death.

All his wives – except Al Sayeda Aisha – were either widows or divorced , and most of them were elderly women, he could have chosen beautiful girls if he wanted. Any man would profer a birgin to a widow or a divorcee. His marriage to widows and divorcees and to elderly in particular shows that the prophet was not after sexual pleasure as said by his adversaries.

Fourth:

There is no doubt that the prophet’s wives helped Islam in many ways. They related such details of the behavior of the prophet as none but a wife could know. They were also the source of legislation concerning feminine matters known only to women especially those who are married and which vary from one woman to another. Moreover, they quoted the blessed traditions which the prophet said in private, and nobody but his wives heard; they also rectified the wordings of other traditions heard and related by others. Some of the prophet’s wives had their own views concerning jurisprudence in Islam and the circumstances of the revelation

Of some quranic signs. This should not be surprising because they were very careful in quoting the prophet, and acting in accordance with the Almighty’s order which mans: and recollect what is rehearsed in reheard in your houses from the book of Allah and the wise sayings, for Allah is kind and cognisant:.Ch. 33, V. 34.

Also in accordance with the tradition: “ May Allah help a believer who hears my speech, memorises it, understands it and rehearses it. For a beared of knowledge may not be a scholar, and a bearer of knowledge may transmit his knowledge to a scholar”. Thus we find that many traditions related by trustees, go back to the wives of the prophet.

Abd Allah Ibn Omar, one of the companions, used to forbid using perfume when setting out on pilgrimage. When Al Sayeda Aisha heard about this , she said “ May Allah bless the soul of Abdul Rahman, I used to perfume Allah’s Messenger on the ever of his setting out on pilgrimage”.

She also said: “ I remember seeing the traces of perfume shining on the forehead of the prophet when he was wearing the Ihram ( special clothes for pilgrims)” . Al Bukhari am mulsim both quoted Abul Kassim that she had said: “ I have perfumed Allah’s Messenger when on pilgrimage, and after terminating the pilgrimage rites before circumambulating the great house”. Ibn Abbas confirmed this saying.

It is also related that she said: “ I used to comb the hair of Allah’s Messenger while is was having the menses “.

She also said: “ when combing his hair of performing ablution he liked to use his right hand whenever possible”.

Abu Horaira said that the fasting of a person who had sexual intercourse with his wife during the night was not valid if he, or she , did not purify himself, or herself before morning. But Abu Horaira renounced this view when he learnt that Al Sayeda Aisha has said that the prophet used to wake up in the morning after sexual intercourse and continue his fasting.

When Abd Allah Ibn Omar said that the kiss necessitated ablutions, Al Sayeda Aisha rectified the statement by saying “ Allah’s Apostle used to kiss when fasting and did not perform ablutions. She also said : “ Allah’s Messenger used to kiss any one of his wives while fasting”. She added : is any one of you wiser, controls his passions better and know more than Allah’s Messenger”.

Al sayeda Zainab Bent Gahsh said: “ Allah’s Messenger used to perform ablution; in a coloured brass bowel”.Al Sayeda Hafsa Bent Omar mentioned that she never saw the prophet perform his prayers sitting until a year or two before his death.

She said : “ He used to perform two quick prostrations at the break of dawn:.

Omm Habiba Bent Abu Sofian was asked: “ Did Allah’s Apostle perform his prayers in the same clothes he had on while sleeping with you”? She replied: “ yes unless they were not fit”. When Abd Allah Ibn Omar mentioned that Allah’s Apostle performed the minor hajj four times, one of them in the month of Ragab, Orwa Ibn Al Zoheir asked Al Sayeda Aisha: “ o Mother of the believers , do you hear what Abu Abdel Rahman says?” she answered “ May Allah be merciful to Abu Abdel Rahman he always accompained Allah’s Apostle on the minor hajj, but never in ragab”.

Ibn Al Gousy commented on this by saying: “ The silence of Ibn Omar only means one of two things: Either he is in doubt and prefers to keep silent, or what Aisha has said reminds him , of what he has forgotten”.

Anas Saudi: “ Allah’s Messenger performed the little pilgrimage four times, in the month of Zul Ki’da”.

When Al Sayeda Aisha was informed that Abdallah Ibn Amr Ibn Al Aas ordered women to undo their hair when having a bath to be purified , she said: “ I wonder at Ibn Amr’ ordering women to undo their hair cut as well? Allah’s Messenger and I used the same pot to have our bath and I never poured water more than three times over my head.” Al Nis’i related the same speech, slightly modified by the following addition: “ … And I did not undo my hair:. This version was confirmed by Ibn Khozima in his: “True Hadith” (tradition) Muslim in his “ true Traditions: reported that Omm Salma asked the prophet whethshe should undohehair when having a bath for purification, and he said: “ it is sufficient to sprinkle your head three times with water, then pour water over your body. and you are purified”.

Omm Salma mentioned that Omm Selim, the wife of Abu Tahla, came to the prophet and said: “ O Allah’sMessenger : one shoudn’t be ashamed of the truth: should a woman have a bath if she discharges during her sleep? The prophet said: “ Yes, if she sees the discharges.”

Al Sayeda Maymouna Bent Al Hilalyya said: one of us would set the mat for the prophet to pray. while having the menses”.

Abd Allah Ibn Abbas said that an expecting widow could marry again either after delivering her baby of four lunar months and ten days after the death of her husband, which of the two dates was later than the other; but Abu salma and abau Horaira were of the opinion that this period was over with confinement , so they sent to Omm Salama, the prophet’s wife , for clarification.

She said: “ sobai’r Al Aslamya delivered shortly after her husband’s death, and when she asked the prophet whether she could remarry, he ordered her to do so”.

Al Sayeda Aisha said : “ I went with Allah’s apostle on pilgrimage but I got the menses and I cried , he said : “ do what the pilgrims do, but do not circumambulate the great house until you are purified.

Many reliable references are full of traditions reported by the mothers of the believers.

Al Sayeda Aisha once said: “ the prophet said: “ if a woman gives away discreetly some of her household provision, she will be compensated for what she has given, so will her husband for what he has earned, and the treasurer is also recorded; each one of them gets his due share:.

Al Sayeda Safiyya related that she went to visit Allah’s Messenger accompanied her out of the mosque, on reaching the house of omm Salma, the prophet’s wife, two men of al Ansar ( the supporters ) crossed their way.

They greeted the prophet and hurried away. but the prophet said : “ do not hurry” , and they exclaimed “ for Allah’s sake, they felt hurt, so he appeased them and said “ satan sometimes posses a man and I am afraid he may lure your hearts”. Al Sayeda Hafsa said: “ when Allah’s messenger ordered his wives to put an end to the

Of the minor Hajj, they said: “ and why do you not do the same, O Allah’s prophet”? He said: “ I have made my offerings and fixed my hair, so the rites are not over until I slaughter my offering”.

Al Sayeda Omm Salm related that Allah’s Messenger said: “ You come to me for judgement , some of you may be more skillful in defending their cases . I am only human and judge according to what I hear, so if ever I judge wrongly, do not take what is not your right; this will be fire burning you”.

Al Sayeda omm Habiba related that Allah’s Messenger said: “ Had it not been hard on my people , O would have ordered them to use the siwak ( a dry branch of a certain tree used as a tooth brush) in every ablution”.

Sawda Bent Zam’ that a man once came to the prophet and said : “ my father is an old man and cannot go on pilgrimage” Allah’s Messenger said : “ if your father owes a debt and you pay it for him, would the debtor accept your payment”? the man said “ Yes” the prophet said :” Allah’s is more merciful . Go on pilgrimage for your father”.

It is quoted form al Sayeda Hafsa Bent Omar that as soon as the caller for prayer terminated his call, for the morning prayers Allah’s messenger used to pray two quick prostrations before the prayers are held.

Tormadhi quoting Abu Dharr said that the prophet had said :if a man is performing his prayers without having something in front of him , the passage of a dog, a woman or a donkey within that distance would interrupt his prayers”.

Some companions, such as Abd Allah Ibn Omar, agreed to the meaning of this tradition in general, but others did not.

Al Sayeda Aisha, however, denied that any of the three afore-mentioned would interrupt the prayers; she was angry for mentioning women together with dogs and donkeys and said: “ are we referred to in the same way as the dog and the donkey? I was reclining on my bed when Allah’s messenger cane in and started praying in the middle of the bed; I hated to interrupt his prayers so I withdrew quietly”. Abdulah Ibn Abbas agreed to what she had said. This proves that she did not believe that the prophet said that otherwise she wouldn’t have dined it.

When al Sayeda Aisha heard that Abd Allah Ibn Omar stated that the lunar month was twenty-nine days, she refused this statement and said: “ may Allah forgive Abu Abd al Rahman! This is not what Allah’s apostle said. What he said was that the lunar month could be twenty-nine days.

When she was told that Abu Horaira said that Allah’s messenger said: “ evil is in three: the house, the women and the mare”, she said: “ Abu Horaira’s memory failed him . he cam upon Allah’s messenger while saying : may Allah curse the Jews who say that evil is in three: the house , the woman and the mare, he heard the last part of the tradition and missed the first part”.

Ahmad in his Mosnad, stated a similar version and added that she recited the Almighty’s verse meaning : no mischance chances either on the earth or within your own selves , but were we decreed it, it was in a book, for this is casy to Allah”. Ch. 57,V.22

some leading scholars ( Imams ) stated that Al Sayeda Aisha’s version concerning this subject is close to the truth, because it conforms with the fact that the prophet strictly forbade augury.

It is reported that reported that the prophet said : “ to have your hearts fatally supported is better than having them possessed with poetry”. several scholars have tried to explain this tradition. Ibn Rashik said that a person whose heart is possessed with poetry is that who is so engrossed in poetry that he neglects his religion, and does not fulfil its ordinances; thus he does not remember Allah the almighty and does not read the quran . otherwise, when poetry is taken as a literary hobby or for a useful purpose, there is no harm in saying it; as a matter of fact several caliphs, distinguished companions and reputed scholars said poetry. but the tradition as related by al Sayeda Aisha runs as follows : “ to have your hearts fatally suppurated is better than having them possessed with poetry that lampoons” Gaber Ibn Abd Allah agreed to this last version. this explains the whole thing.

Abu Horaira stated that he who washes the dead must have a bath first to be purified, and he who carries the dead must perform ablutions. When al Sayeda Aisha knew of this she said ‘ is a dead Muslim polluted? What becomes of a man who carries a dry branch”

Al Bayhaki said :” these statements, related to Abu Horaira, are not well supported , owing to the ignorance of some of those who related them and the inability of others to relate them properly.

Abd Allah Ibn Abbas did not agree with Abu Horaira and said: “ we should not perform ablutions if we carry dry branches”.

al Sayeda Aisha was of the opinion that marriage for enjoyment “ ( marriage for a limited period agreed upon by the parties concerned ) is a sin, and gave proof form the quran which means : And those who preserve their chastity, except with their wives or those whom they possess, are free of any blame. And those who go beyond these limits are transgressors. Ch.23, V.5-6.

Companions and scholars disagreed as regard the flesh of certain camels and whether it was allowed or forbidden. those who were of opinion that it was allowed based their opinion on Al Sayeda Aisha’s, reference to the words of the almighty which mean: say: I find not in what has been revealed to me aught forbidden to the eater to eat except it be that which diets of itself, or blood poured forth or seines flesh, for this is unclean or profance , being slain in a name other than Allah’s Ch.6,V.145. The verse does not prohibit anything more than is mentioned therein.

Abd Allah Ibn Abbas agreed with her, but others did not.

according to al Sayeda Aisha’s jurisprudence, if the offerings areinjured before the reach their destination, they shlain and give away. the owners should not eat them. she relied in this on a tradition of the same meaning.

If no poor people were available , on the way , should the owner of the offering still abstain from eating it and leave it to the beasts of prey , or else could be share it with his fellow men, in order to avoid extravagance?

The wives of the prophet know the circumstances of the revelation and understood the meaning to the Qurnaic verses.

The quranic verse 3 , chapter 4 says what means: and if you are apprehensive that you shall not deal fairly with orphans, then marry among other women, according to your choice, as many as two or three or four; but if you fear that you shall not act equitably among them , then marry one only , or the captives whom you have acquired. This will render justice easier on your part.

Al Sayeda Aisha described the “ orphan” as the girl still in custody and her custodian, is attracted by her beauty and wealth, so he wants to marry her without Giving her the dowry , that as any other suiter offers this , custodians are forbidden to marry such orphans unless they give them their due dowry, otherwise they are allowed to marry other woman.

another Qurnaic verse states what means : and If a wife fears ill usage or a version on the part of her husband , then shall it be no fault with them if they try to reach a mutual agreement, for agreement is best. Ch.4,V.128.

Referring to this verse, Al - Sayeda Aisha said: “ this verse is revealed with reference to the man who dislikes or hates his wife and wants to divorce her”.

It is now clear that Islam is a turbulent sea that engulfs all that venture to defy it, and the prophet is a firm rock repulsing any attack till doomsday. Thus adversaries of Islam should cease propagating claims that lack in evidence and spread seditious rumours that are easily refuted.