In the Light of the Sunnah
In both Sahih al-Bukhari and Sahih Muslim, a narration is reported from Abu Salamah on the authority of Hazrat Aisha. She said:
The Prophet (SAW) used to wake up at night. After performing the two rak‘ahs of the Sunnah prayer before Fajr, if I was awake, he would speak with me; otherwise, he would lie down until the call to prayer was made. (Sahih al-Bukhari, Hadith No. 1167)
A similar account is also recorded in Sahih Muslim:
When the Prophet (SAW) performed the two rak‘ahs of the Sunnah prayer before Fajr, if I was awake, he would speak with me; otherwise, he would lie down. (Sahih Muslim, Hadith No. 743)
Ibn Hajar al-‘Asqalani, in his Fath al-Bari Sharh al-Bukhari (Vol. 3, p. 44), cites this hadith along with other versions:
“He would pray during the night, and when he finished his prayer, he would lie down. If I was awake, he would speak with me (haddathani); and if I was asleep, he would rest until the mu’adhdhin came to call him.” (Musnad Ahmad, Hadith No. 24072)
This narration shows that the Prophet (SAW) would speak with his wife, Aisha, in the latter part of the night before Fajr. This was not an isolated occurrence, but part of his regular practice. It suggests that he often engaged in meaningful conversations with Aisha, particularly on matters of religion. The word haddathani, which literally means “he spoke to me,” “he told me,” or “he related something to me,” does not imply here that he was formally narrating a hadith to her. Rather, it suggests that they were conversing and exchanging thoughts.
From this and similar reports, we learn an important aspect of the Prophet’s Sunnah: a woman should be treated as an intellectual partner. He discussed matters of faith with her, engaging her in thoughtful dialogue so that she could become his true companion in understanding and reflection.
Although we do not have a complete record of those conversations, their outcome is indirectly preserved in the large number of narrations reported from Aisha—2,210 hadiths in total. However, many of these are not merely reports of the Prophet’s words or actions. An important part of them consists of what scholars call istinbat: Aisha’s own reasoned inferences and insights.
To understand this, consider one example from Sahih al-Bukhari:
Aisha said: “Whenever the Prophet (SAW) was faced with two options, he would choose the easier of the two.” (Sahih al-Bukhari, Hadith No. 6786)
This statement reflects the Prophet’s general approach: he preferred the easier option over the more difficult one. For example, in situations of conflict, he chose peaceful methods rather than violent ones. This meaningful observation serves as the essence of wise leadership.
The failure of many modern militant Islamic movements can be traced to their neglect of this principle. They did not choose a peaceful approach, even though it was entirely possible. Aisha’s statement does not quote the Prophet directly; rather, it is her own istinbat—a conclusion drawn from deep reflection on his conduct.
How did she develop such a profound understanding? It likely arose from regular and meaningful conversations with the Prophet (SAW), which may be described as intellectual exchange.
Observation alone could not have produced this insight. Many other Companions witnessed the Prophet’s actions repeatedly, yet none articulated this principle in the same way. It was Aisha’s continuous dialogue with him that led to this depth of understanding.
The foundation of Aisha’s istinbat was rooted in her continuous interaction with the Prophet (SAW), during travel and at home, by day and by night. She possessed exceptional intelligence and insight, along with a keen and receptive mind. Through her close relationship with the Prophet, she internalized the essence of the Shariah and the fundamental principles of Islam.
What later appeared in hadith literature as Aisha’s istinbat was, in reality, the outcome of her spiritual and intellectual partnership with the Prophet (SAW).
Such depth of understanding does not develop suddenly; it requires sustained dialogue, inquiry, and reciprocal exchange. Through this ongoing intellectual engagement, ideas gradually take clear form in the mind, becoming ready for accurate and thoughtful expression.
Many of Aisha’s statements are not direct quotations from the Quran or the sayings of the Prophet (SAW). Rather, they are original insights that align with the spirit of revelation. They are not merely istinbat, or deductions, but istifadat—understandings she acquired through sustained spiritual and intellectual communion with the Prophet (SAW). Nowhere else, among men or women, do we find a comparable example of this level of religious insight.
In this narration, Hazrat Aisha described the Prophet’s general approach: in controversial matters and situations of conflict, he would leave the harder option and choose the easier one.
These words are a treasure of wisdom and insight. They express the same principle of practical politics that modern thinkers have described as “politics is the art of the possible.”
This principle represents a profound expression of wisdom. A clear example from the life of Prophet Muhammad (SAW) is the Treaty of Hudaybiyyah. The importance of this principle is such that, even after Aisha’s statement, few Muslim leaders in later centuries appear to have fully understood or applied it. Unfortunately, this lack of understanding has continued into the twenty-first century. The numerous unnecessary, futile armed conflicts led by Muslim leaders today illustrate this continued unawareness.
In reality, the modern era has created wide opportunities for peaceful struggle that clearly represent the “easier option.” Despite this, many Muslim leaders continue to engage unnecessarily in violent conflicts, which are evidently the “harder option.” This example demonstrates how difficult—indeed impossible—it is to attain genuine insight through the study of the Quran and Hadith alone, without companionship serving as a guiding principle.
A narration of Aisha al-Siddiqah recorded in Sahih al-Bukhari states that the earliest revelations of the Quran consisted of the shorter chapters, collectively known as the Mufassal, which spoke of Paradise and Hell. Only after people had become receptive to Islam were the commandments concerning what was lawful and unlawful revealed. She explained that if the prohibitions against drinking wine and committing adultery had been revealed at the very beginning, people would have refused to give up these practices. (Sahih al-Bukhari, Hadith No. 4993)
It is known that Aisha was born in 614 CE, nine years before the Hijrah. The revelation of the Quran began in 610 CE. This means that when the Quran first began to be revealed in Makkah, Aisha had not yet been born. By the time of the migration to Madinah, she was only nine years old, still a child.
This raises an important question: how did Aisha come to understand the wisdom behind the revelation of the Makkan verses, when she was either not yet born or too young to have observed those events? The only possible explanation is that, after the Hijrah, when she lived closely with the Prophet (SAW), these matters were discussed with her.
Through discussion and exchange, she came to understand the underlying wisdom of the revelation. Therefore, her knowledge of these events did not come from personal observation, but from an ongoing, in-depth dialogue with the Messenger of God, the one who received the revelation.
What Aisha learned under the Prophet’s guidance, as reflected in this narration, is of great significance. It illustrates the true method of social reform in Islam: the Islamic approach to bringing about social change through a process by which positive and lasting progress can be achieved in human society. In essence, this method consists of first reshaping the thinking of individuals through sustained education based on Islamic teachings, and only then bringing the moral and spiritual teachings of Islam into the life of society.
It is noteworthy that Aisha grasped this truth through a decade of living directly under the Prophet’s guidance and then conveyed it to the Muslim community. Yet many contemporary Muslim leaders and thinkers, despite their study of the Quran and Hadith, remain unaware of this important principle. Time and again, they acquire political power in Muslim countries and then attempt to futilely impose Islamic law abruptly. In each case, the outcome is the same: the people respond in Aisha’s words by saying: “We will never give up wine; we will never give up adultery.” (Sahih al-Bukhari, Hadith No. 4993)
This repeated failure arose from a fundamental mistake: attempting to enforce divine law without first transforming the collective consciousness of the people.
God granted Aisha the honour of being the Prophet’s wife so that she could acquire this profound understanding and share it with the world. Yet, despite such divine wisdom, people often remain entangled in emotional and reactionary politics and fail to recognize this enduring truth.
Aisha bint Abi Bakr al-Siddiq was born in Makkah nine years before the Hijrah and passed away in Madinah in 58 AH at the age of sixty-seven. During the final ten years of the Prophet’s life, she remained closely associated with him as his wife. This gave her a unique opportunity to learn directly from the Prophet and gain a deep understanding of his teachings.
Because of her close association with the Prophet (SAW), she came to be regarded, in an intellectual sense, as one of the sources of Islam. It is reported that she was the most distinguished among Muslim women in knowledge and understanding—Afqahu nisa’il-Muslimina wa a‘lamuhunna bid-dini wal-adab. It is also said that the senior Companions would consult her on matters of inheritance law, and she would answer each of them—Wa kana akabirus-Sahabati yas’alunaha ‘anil-fara’idi fa-tujibuhum. She was regarded as an authority in narration and Hadith—Wa kanat marji‘an fir-riwayati wal-hadith. (Al-A‘lam by al-Zarkali, Vol. 3, p. 240)
Such a level of distinction in Aisha could not have arisen independently; it was undoubtedly the result of her sustained intellectual engagement with the Prophet (SAW).
One of the important objectives of Islam is what is described as an increase or growth in faith. This refers to intellectual development—that is, a person should continue to grow in religious understanding and God-consciousness, and the development of a personality shaped by faith should remain an ongoing process.
This growth in faith, or intellectual development, occurs through various means, such as reflecting on the Quran, remembering God, contemplating His attributes, observing God’s creation, and reflecting on its wisdom. Along with this, a person also needs to engage in intellectual discussion about what he has learned in matters of religion. Through such discussions, ideas become clearer, new levels of understanding emerge, and one’s conviction deepens. This exchange of ideas is essential for intellectual growth.
Such exchanges can take place with many people. It is reported that Umar ibn al-Khattab used to speak with everyone and learn something from each person—Kana yata’allamu min kulli ahadin. However, in reality, it is not possible for a person to maintain constant intellectual companionship for this purpose. In this regard, an individual’s only constant companion may be one—and that is his wife. It is therefore both an intellectual and a religious responsibility for a man to encourage his wife’s intellectual development and help her develop her abilities, so that she may become, in the true sense, his intellectual partner.
The Quran teaches that the Prophet (SAW) serves as a comprehensive role model for Muslims in all aspects of life. Accordingly, he set an exemplary standard in his relationship with his wives. This model is not confined to his relationship with Aisha alone; rather, it reflects a broader principle applicable to all women. In this context, the following incident involving his wife Umm Salamah effectively illustrates this principle.
During the Madinan period, when the Prophet (SAW) concluded a treaty with the Quraysh of Makkah—known as the Treaty of Hudaybiyyah—widespread unease emerged among the Companions. This reaction arose from the fact that, on the surface, the treaty caused great unease among the Companions because it appeared to have been concluded from a position of weakness, and its terms were clearly in favour of the opposing side. Consequently, the Companions were filled with grief and anger. Upon the completion of the treaty, the Prophet (SAW) informed the people that they would not proceed to Makkah that year, but would instead return to Madinah from Hudaybiyyah. He therefore instructed them to slaughter their sacrificial animals there and shave their heads. However, not a single person rose to comply. He repeated the command three times, yet the people remained silent, and no one responded.
Deeply saddened, the Prophet Muhammad (SAW) returned to his tent, where his wife Umm Salamah was present. Observing his distress, she asked him what had happened. The Prophet said, “Today something has happened that has never happened before. I instructed the Muslims to act, yet none of them rose to carry out my command.”
Umm Salamah said, “O Messenger of God, in my opinion, you should go out to the camp and, without speaking to anyone, slaughter your sacrificial animal and have your head shaved. In this way, the people will see that the matter has been settled and that nothing more can be done.”
The Prophet then left his tent and, without speaking to anyone, slaughtered his sacrificial animal and instructed the barber to shave his head. Upon seeing this, everyone rose and began slaughtering their own sacrificial animals and shaving their heads. Their grief, however, was so intense that the narrator says, “It seemed as though, when they began shaving each other’s heads, they might kill one another out of sorrow and frustration.” (Sahih al-Bukhari, Hadith No. 2732)
This incident is not a simple episode; rather, it exemplifies intellectual consultation between a man and a woman. It is reasonable to infer that a deliberate and thoughtful discussion took place between the Prophet (SAW) and his wife on this occasion. The subsequent actions, as documented in the works of Hadith and Seerah, were the outcome of that consultation. Such outcomes indicate decision-making grounded in mutual consultation and the exchange of ideas; they do not occur in isolation.
What Umm Salamah proposed was marked by sound judgement. She was wise enough to foresee that when the Prophet himself slaughtered his camel and had his head shaved, the people, upon witnessing this act, would understand that the matter had been resolved—that the journey to Makkah for Umrah would not take place, and that they were to return to Madinah from Hudaybiyyah. Once this was made evident through action, they would have no option but to follow his example and do the same. And that is exactly what happened: when the Prophet (SAW) performed his sacrifice, the others also slaughtered their animals and shaved their heads.
How did such discernment develop in Umm Salamah? It is evident that it emerged through continuous conversation and intellectual engagement with the Prophet (SAW). In this sense, Umm Salama was not only the Prophet’s wife; she was also someone who learned directly under his guidance. It was through this close association and learning that she acquired the wisdom reflected in the incident mentioned above.
According to Islam, this dynamic is also part of the natural order of life. In the meaningful life that Islam envisions for both men and women, they are not merely domestic partners but genuine partners in life. They are companions in action as well as in thought.
Men and women serve as intellectual advisers to one another. Between them, a level of discussion and understanding can develop that is difficult to achieve with anyone else. This incident illustrates how much men and women need one another—indeed, each is essential to the other.
When a woman and a man enter into a close relationship through marriage, each naturally finds in the other a true companion—someone who understands them and becomes their intellectual partner.
This also implies that married life should be preserved under all circumstances. It should not be allowed to reach the point of divorce on the basis of every difficulty or excuse. Once married life begins, a man and a woman begin a shared history of their own. Divorce or separation, therefore, amounts to a break in that history. If people understood this reality, they would make every effort to avoid the harmful consequences of such a break, just as a government employee carefully avoids any action that might result in a break in service.
To establish this important relationship between man and woman, both need to be fully aware of its nature. Psychology shows that the main obstacle to building such a relationship is, on the man’s side, excessive ego, and on the woman’s side, heightened emotional sensitivity. Both need to recognize their respective weaknesses. The man must keep his ego under control, while the woman must learn to manage her emotions. For both, this is a matter of psychological self-management. By adopting this approach, they can make their personal lives more meaningful and play a more constructive role in society.
