The Twenty Fifth Narration: The hadith of Sayyidah Aisha radiya Llahu ‘anha, the wife of Rasulullah salla Llahu ‘alayhi wa sallam, regarding the accusation levelled against her by the slanderers which Allah subhanahu wa ta ‘ala exonerated her from. ….

The Twenty Fourth Narration: Many amongst men attained perfection but amongst women none attained perfection except Maryam, the daughter of ‘Imran; and Asiyah, the wife of Firoun. And the superiority of Aisha to other women is like the superiority of tharid over all other dishes.
February 19, 2019
The Twenty Sixth Narration: Zainab bint Jahsh would take pride over the wives of Nabi salla Llahu ‘alayhi wa sallam by saying, “Verily Allah subhanahu wa ta ‘ala ordained my marriage from the heavens.” And it was due to her that the verses of hijab were revealed.
February 19, 2019

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The Twenty Fifth Narration

 

عن سعيد بن المسيب وعروة بن الزبير وعلقمة بن وقاص وعبيد الله بن عبد الله بن عتبة بن مسعود عن حديث عائشة زوج النبي صلى الله عليه وسلم حين قال لها أهل الإفك ما قالوا فبرأها الله وكل حدثني بطائفة من حديثها وبعضهم كان أوعى لحديثها من بعض وأثبت اقتصاصا وقد وعيت عن كل واحد منهم الحديث الذي حدثني وبعض حديثهم يصدق بعضا ” ذكروا أن عائشة زوج النبي صلى الله عليه وسلم قالت كان رسول الله صلى الله عليه وسلم إذا أراد أن يخرج سفرا أقرع بين نسائه فأيتهن خرج سهمها خرج بها رسول الله صلى الله عليه وسلم معه قالت عائشة فأقرع بيننا في غزوة غزاها فخرج فيها سهمي فخرجت مع رسول الله صلى الله عليه وسلم وذلك بعد ما أنزل الحجاب فأنا أحمل في هودجي وأنزل فيه فسرنا حتى إذا فرغ رسول الله صلى الله عليه وسلم من غزوه وقفل ودنونا من المدينة آذن ليلة بالرحيل حين آذنوا بالرحيل فمشيت حتى جاوزت الجيش فلما قضيت شأني أقبلت إلى الرحل فلمست صدري ، فإذا عقد من جزع ظفار قد انقطع فرجعت فالتمست عقدي فحبسني ابتغاؤه وأقبل الرهط الذين كانوا يرحلون بي فحملوا هودجي فرحلوه على بعيري الذي كنت أركب وهم يحسبون أني فيه ، قالت وكان النساء إذ ذاك خفافا لم يهبلن ولم يغشهن اللحم . إنما يأكلن العلقة من الطعام فلم يستنكر القوم نقل الهودج حين رحلوه ورفعوه وكنت جارية حديثة السن فبعثوا الجمل وساروا ووجدت عقدي بعد ما استمر الجيش فجئت منازلهم وليس بها داع ولا مجيب فتيممت منزلي الذي كنت فيه وظننت أن القوم سيفقدونني فيرجعوا إلي فبينا أنا جالسة في منزلي غلبتني عيناي فنمت وكان صفوان بن معطل السلمي ثم الذكواني قد عرس من وراء الجيش فادلج فأصبح عند منزلي فرأى سواد إنسان فأتاني فعرفني حين رآني وقد كان يراني قبل أن يضرب علي الحجاب فاستيقظت باسترجاعه حين عرفني ، فخمرت وجهي بجلبابي والله ما يكلمني كلمة ولا سمعت منه كلمة غير استرجاعه حتى أناخ راحلته فوطئ على يدها فركبتها فانطلق يقود بي الراحلة حتى أتينا الجيش بعد ما نزلوا موغرين في نحر الظهيرة فهلك من هلك في شأني وكان الذي تولى كبره عبد الله بن أبي ابن سلول فقدمت المدينة فاشتكيت حين قدمنا شهرا والناس يفيضون في قول أهل الإفك ولا أشعر بشيء من ذلك وهو يريبني في وجعي أني لا أعرف من رسول الله صلى الله عليه وسلم اللطف الذي كنت أراه منه حين أشتكي إنما يدخل رسول الله صلى الله عليه وسلم فيسلم ثم يقول كيف تيكم ؟ فذلك يريبني ولا أشعر بالشر حتى خرجت بعد ما نقهت وخرجت معي أم مسطح قبل المناصع وهو متبرزنا ولا نخرج إلا ليلا إلى ليل وذلك قبل أن نتخذ الكنف قريبا من بيوتنا وأمرنا أمر العرب الأول في التبرز وكنا نتأذى بالكنف أن نتخذها عند بيوتنا فانطلقت أنا وأم مسطح وهي ابنة أبي رهم بن المطلب بن عبد مناف وأمها ابنة صخر بن عامر خالة أبي بكر الصديق وابنها مسطح بن أثاثة ابن عباد بن المطلب فأقبلت أنا وابنة أبي رهم قبل بيتي حين فرغنا من شأننا فعثرت أم مسطح في مرطها فقالت تعس مسطح فقلت لها بئس ما قلت تسبين رجلا شهد بدرا قالت أي هنتاه ألم تسمعي ما قال ، قلت وماذا قال ؟ فأخبرتني . بقول أهل الإفك فازددت مرضا إلى مرضي فلما رجعت إلى بيتي فدخل علي رسول الله صلى الله عليه وسلم فسلم ثم قال كيف تيكم ؟ قلت أتأذن لي أن آتي أبوي ؟ قالت وأنا حينئذ أريد أن أتيقن الخبر من قبلهما فأذن لي رسول الله صلى الله عليه وسلم فجئت أبوي فقلت لأمي يا هنتاه ما يتحدث الناس ؟ فقالت : أي بنية هوني عليك فوالله لقل ما كانت امرأة قط وضيئة عند رجل يحبها ولها ضرائر إلا كثرن عليها قالت سبحان الله أو قد تحدث الناس بهذا ؟ ، قالت فبكيت تلك الليلة حتى أصبحت لا يرقأ لي دمع ولا أكتحل بنوم ثم أصبحت أبكي ودعا رسول الله صلى الله عليه وسلم علي بن أبي طالب وأسامة بن زيد حين استلبث الوحي يستشيرهما في فراق أهله ، قالت : فأما أسامة بن زيد فأشار على رسول الله صلى الله عليه وسلم بالذي يعلم من براءة أهله وبالذي يعلم في نفسه لهم من الود ، فقال يا رسول الله هم أهلك ولا نعلم إلا خيرا وأما علي بن أبي طالب فقال لم يضيق الله عليك ، والنساء سواها كثير وإن تسأل الجارية تصدقك ، قالت فدعا رسول الله صلى الله عليه وسلم بريرة فقال أي بريرة هل رأيت من شيء يريبك من عائشة قالت له بريرة والذي بعثك بالحق إن رأيت عليها أمرا قط أغمصه عليها أكثر من أنها جارية حديثة السن تنام عن عجين أهلها فتأتي الداجن فتأكله فقام رسول الله صلى الله عليه وسلم فاستعذر من عبد الله بن أبي ابن سلول قالت فقال رسول الله صلى الله عليه وسلم وهو على المنبر : يا معشر المسلمين من يعذرني من رجل قد بلغني أذاه في أهل بيتي فوالله ما علمت على أهلي إلا خيرا ولقد ذكروا رجلا ما علمت عليه إلا خيرا وما كان يدخل على أهلي إلا معي فقام سعد بن معاذ الأنصاري فقال أعذرك منه يا رسول الله إن كان من الأوس ضربنا عنقه وإن كان من إخواننا الخزرج أمرتنا ففعلنا أمرك قالت فقام سعد بن عبادة وهو سيد الخزرج وكان رجلا صالحا ولكن اجتهلته الحمية فقال لسعد بن معاذ لعمر الله لا تقتله ولا تقدر على قتله فقام أسيد بن حضير وهو ابن عم سعد بن معاذ فقال لسعد بن عبادة كذبت لعمر الله لنقتلنه ، فإنك منافق تجادل عن المنافقين ، فثار الحيان الأوس والخزرج حتى هموا أن يقتتلوا ورسول الله صلى الله عليه وسلم على المنبر فلم يزل رسول الله صلى الله عليه وسلم يخفضهم حتى سكتوا وسكت ، قالت وبكيت يومي لا يرقأ لي دمع ولا أكتحل بنوم ثم بكيت ليلتي المقبلة لا يرقأ لي دمع ولا أكتحل بنوم ، وأبواي يظنان أن البكاء فالق كبدي قالت فبينا هما جالسان عندي وأنا أبكي استأذنت علي امرأة من الأنصار فأذنت لها فجلست تبكي معي فبينا نحن على ذلك دخل علينا رسول الله صلى الله عليه وسلم فسلم ثم جلس قالت ولم يجلس عندي منذ قيل لي ما قيل وقد لبث شهرا لا يوحى إليه : في شأني شيء ، قالت فتشهد رسول الله صلى الله عليه وسلم حين جلس ثم قال أما بعد : يا عائشة ، فإنه بلغني عنك كذا وكذا ، فإن كنت بريئة فسيبرئك الله ، وإن كنت ألممت بذنب فاستغفري الله ثم توبي إليه ، فإن العبد إذا اعترف بذنب ثم تاب تاب الله عليه ، قالت فلما قضى رسول الله صلى الله عليه وسلم مقالته قلص دمعي حتى ما أحس منه قطرة ، فقلت لأبي أجب عني رسول الله صلى الله عليه وسلم فيما قال ، فقال والله ما أدري ما أقول لرسول الله صلى الله عليه وسلم فقلت لأمي أجيبي عني رسول الله صلى الله عليه وسلم فقالت والله ما أدري ما أقول لرسول الله صلى الله عليه وسلم قالت فقلت وأنا جارية حديثة السن لا أقرأ كثيرا من القرآن ، والله لقد عرفت أنكم قد سمعتم بهذا حتى استقر في أنفسكم وصدقتم به ، فإن قلت لكم أني بريئة والله يعلم أني بريئة لا تصدقوني بذلك ، ولئن اعترفت لكم بأمر والله يعلم أني بريئة تصدقوني وإني والله ما أجد لي ولكم مثلا إلا كما قال ابو يوسف فَصَبْرٌ جَمِيْلٌ وَاللَّهُ الْمُسْتَعَانُ عَلىٰ مَا تَصِفُوْنَ قالت ثم تحولت فاضطجعت على فراشي قالت وأنا والله حينئذ أعلم أني بريئة والله مبرئي ببراءتي ولكن والله ما كنت أظن أن ينزل في شأني وحي يتلى ولشأني كان أحقر في نفسي من أن يتكلم الله عز وجل في بأمر يتلى ، ولكن كنت أرجو أن يرى رسول الله صلى الله عليه وسلم في النوم رؤيا يبرئني الله بها ، قالت فوالله ما رام رسول الله صلى الله عليه وسلم مجلسه ولا خرج من أهل البيت أحد ، حتى أنزل الله عز وجل على نبيه فأخذه ما كان يأخذه من البرحاء عند الوحي حتى إنه ليتحدر منه مثل الجمان من العرق في اليوم الشاتي من ثقل القول الذي أنزل عليه قالت فلما سري عن رسول الله صلى الله عليه وسلم وهو يضحك فكان أول كلمة تكلم بها أن قال أبشري يا عائشة أما والله قد برأك فقالت لي أمي قومي إليه فقلت والله لا أقوم إليه ولا أحمد إلا الله ، هو الذي أنزل براءتي فأنزل الله عز وجل إِنَّ الَّذِيْنَ جَاءُوْا بِالْإِفْكِ عُصْبَةٌ مِّنْكُمْ عشر آيات فأنزل الله عز وجل هذه الآيات براءتي قالت فقال أبو بكر وكان ينفق على مسطح لقرابته منه وفقره والله لا أنفق عليه شيئا أبدا بعد الذي قال لعائشة ، فأنزل الله عز وجل وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ إلى أَلَا تُحِبُّوْنَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ فقال أبو بكر والله إني لأحب أن يغفر الله لي فرجع إلى مسطح النفقة التي كان ينفق عليه وقال لا أنزعها منه أبدا قالت عائشة وكان رسول الله صلى الله عليه وسلم سأل زينب ابنة جحش زوج النبي صلى الله عليه وسلم عن أمري ما علمت أو ما رأيت قالت يا رسول الله أحمي سمعي وبصري والله ما علمت إلا خيرا قالت عائشة وهي التي كانت تساميني من أزواج النبي صلى الله عليه وسلم فعصمها الله بالورع وطفقت أختها حمنة بنت جحش تحارب لها فهلكت فيمن هلك قال الزهري فهذا ما انتهى إلينا من أمر هؤلاء الرهط

 

Ibn Shihab says: ‘Urwah ibn al Zubair, Sa’id ibn al Musayyab, ‘Alqamah ibn Waqqas, and ‘Ubaidullah ibn ‘Abdullah ibn ‘Utbah ibn Mas’ud reported to me the hadith of Sayyidah Aisha radiya Llahu ‘anha, the wife of Rasulullah salla Llahu ‘alayhi wa sallam, regarding the accusation levelled against her by the slanderers which Allah subhanahu wa ta ‘ala exonerated her from. Each of them reported to me a portion of the hadith. They corroborate each other, although some of them retain it better than others. Sayyidah Aisha radiya Llahu ‘anha, the wife of Rasulullah salla Llahu ‘alayhi wa sallam, stated:

When Rasulullah salla Llahu ‘alayhi wa sallamintended to leave on a journey, he would draw lots between his wives. And whoever’s name came out, he would take her on the journey with him.

Accordingly, Rasulullah salla Llahu ‘alayhi wa sallam cast lots between us on an expedition he was undertaking and my name came out. I thus accompanied Rasulullah salla Llahu ‘alayhi wa sallam on the journey. And this took place after [the law of] hijab was revealed. I would be lifted while sitting on my carriage and would remain there. In this way we travelled. After Rasulullah salla Llahu ‘alayhi wa sallam concluded his expedition, he returned.

One night, while we were approaching Madinah on our return, the announcement to proceed was made. I stood up after the announcement to proceed was given and walked until I passed the army [in order to relieve myself]. After I finished, I came to my conveyance and found that a necklace of mine made with Yemeni pearls had broken off. I went in search of my necklace which delayed me. Meanwhile, the group that would lift my carriage onto my camel came, picked up my carriage and placed it upon my camel which I was riding upon, thinking that I am in it. Women in those days were light; they had no fat. They would eat very little. That is why, the group did not find the lightness of the carriage strange. Also, I was a young girl at the time. They made the camel stand and proceeded. I only found my necklace after the army had moved on. So I came to where they were stationed, but there was not a soul present. I advanced to the place I was present at and thought that they will realise that I am missing, so they will return to fetch me. While sitting at that place, sleep overtook me.

Safwan ibn Mu’attal al Sulami then al Dhakwani was the rear-guard of the army. He travelled from the early portion of the morning and reached where I was in the morning. He saw the form of a person sleeping. So he approached me, and recognised me as soon as he saw me, as he had seen me prior to [the law of] hijab. He said, “To Allah do we belong and unto Him shall we return,” which woke me, which he recited as soon as he recognised me. Subsequently, I covered my face with my jilbab[1]. By Allah, he did not speak a word to me, nor did I hear a word from him besides his saying “To Allah do we belong and unto Him shall we return.” He made his camel kneel on its front legs, and I mounted it. He then walked leading the camel with me until we reached the army after they had alighted at midday. And destroyed were those who were destroyed [by initiating and spreading the slander]. The one to initiate the slander was ‘Abdullah ibn Ubay ibn Salul.

Finally, we reached Madinah and I fell ill for a month from the time we reached. People were speaking about the slander extensively, and I was totally oblivious of everything. Although, one thing did concern me in my sickness. I did not observe the affection Rasulullah salla Llahu ‘alayhi wa sallam would normally display when I was sick. He would just come to me, make salam and ask, “How are you?” Then he would leave. This would worry me. However, I never suspected anything evil. Not until I left the house one day after recovering.

Umm Mistah came with me towards the place where we would relieve ourselves. We would go out every night. And this was before toilets were built close to our houses.

Anyways, Umm Mistah and I were walking. She was the daughter of Abu Ruhm ibn ‘Abd Manaf and her mother was the daughter of Sakhr ibn ‘Amir, who is the maternal aunt of Abu Bakr al Siddiq. Her son is Mistah ibn Uthathah ibn ‘Abbad ibn ‘Abdul Muttalib ibn ‘Abd Manaf.

We were coming back home after relieving ourselves when Umm Mistah slipped on her shawl. She exclaimed, “May Mistah perish!”

“What an evil statement you made,” I countered, “are you cursing a man who witnessed Badr?”

She said, “Oh you! Did you not hear what he said?”

I asked, “And what did he say?”

She then informed me of the slander, hearing which my sickness intensified. As I returned home and Rasulullah salla Llahu ‘alayhi wa sallam came to me, he made salam and asked, “How are you,” I said, “Will you permit me to go to my parents?”

At that moment, I wished to verify the information from them. Rasulullah salla Llahu ‘alayhi wa sallam awarded me permission so I came to my parents and said to my mother, “O beloved mother, what are people speaking?”

She said, “O my beloved daughter! Take it easy upon yourself. By Allah, very seldom is a pretty woman with a man who loves her, and she has co-wives, except that they take advantage of her.”

I exclaimed in disbelief, “Purity belongs to Allah! Are people actually discussing this?”

I cried that whole night until morning; my tears were incessant and I never had a wink of sleep. The next morning, I was still weeping.

Meanwhile, Rasulullah salla Llahu ‘alayhi wa sallam summoned ‘Ali ibn Abi Talib and Usamah ibn Zaid radiya Llahu ‘anhuma during the pause of revelation, to consult them with regards to separating from his wife. Usamah ibn Zaid expressed to Rasulullah salla Llahu ‘alayhi wa sallam his knowledge of his family’s innocence and the love he possessed for them. He submitted, “O Messenger of Allah! It is your family. We know nothing but good about them.”

With regards to ‘Ali ibn Abi Talib, he said, “O Messenger of Allah! Allah did not constrain for you. And there are plenty women besides her. Nonetheless, if you ask the slave girl, she will tell you the truth.”

Accordingly, Rasulullah salla Llahu ‘alayhi wa sallam called Barirah and said, “O Barirah! Did you see anything suspicious?”

Barirah replied, “No, by the Being who sent you with the truth. I did not see anything in her which I could denounce her for except than she is a young girl who sleeps [thus displaying negligence] from the dough of the house, and then the sheep comes and eats it.”

Rasulullah salla Llahu ‘alayhi wa sallam stood up and sought relief from ‘Abdullah ibn Ubay ibn Salul on that day. Rasulullah salla Llahu ‘alayhi wa sallam announced while on the pulpit, “O gathering of Muslims! Who will rid me of a man who has hurt me regarding my family? By Allah, I know nothing but good about my family. And they have mentioned a man, about whom I know nothing but good, and he would only enter my house with me.”

Sa’d ibn Muaz al Ansari radiya Llahu ‘anhu stood up and said, “O Messenger of Allah, I will relieve you of him. If he be from the Aws, I will cut off his neck. And if he is from our brothers, the Khazraj, then command us and we will comply.”

Upon this, Sa’d ibn ‘Ubadah stood up, the head of the Khazraj—and he was a righteous man all along. However, tribalism seized him. He said to Sa’d, “You lied! By Allah’s oath, you will not kill him and you will not be able to!”

Usayd ibn Hudayr, the nephew of Sa’d ibn Muaz, then stood up and said to Sa’d ibn ‘Ubadah, “Nay, you are lying. By Allah’s oath, we will most certainly slay him. You are a hypocrite defending the hypocrites.”

The two tribes, Aws and Khazraj, were provoked to the extent that they wanted to fight each other. Meanwhile, Rasulullah salla Llahu ‘alayhi wa sallam was standing on the pulpit. He continued hushing them until they kept quiet, after which he kept quiet.

I wept that entire day. My tears flowed incessantly and I had not a wink of sleep. My parents came to me next morning. And now I had cried for two nights and a day; I had not a wink of sleep and my tears flowed incessantly. They thought that weeping will rapture my liver.

While they were sitting with me, and I was crying, a woman from the Ansar sought permission to enter and I acceded to her request. She sat down and cried with me. We were in this condition, when Rasulullah salla Llahu ‘alayhi wa sallam entered upon us. He made salam and then sat down. Prior to this, he had not sat at my side from the inception of the slander. He waited a month, but received no revelation concerning me.

Rasulullah salla Llahu ‘alayhi wa sallam recited the shahadah after he sat and then said, “After praising Allah, O Aisha! Such and such has reached me about you. If you are innocent, then soon Allah will exonerate you. And if you have committed a sin, then seek Allah’s forgiveness and repent to Him. When a bondsman acknowledges his sin and then repents to Allah, Allah subhanahu wa ta ‘ala accepts his repentance.

When Rasulullah salla Llahu ‘alayhi wa sallam completed his address, my tears dried up to the extent that I could not even sense a drop. I said to my father, “Answer what Rasulullah salla Llahu ‘alayhi wa sallam said!”

He submitted, “By Allah, I do not know what to say to Rasulullah salla Llahu ‘alayhi wa sallam.”

So I said to my mother, “Answer Rasulullah salla Llahu ‘alayhi wa sallam!”

She submitted, “I do not know what to say to Rasulullah salla Llahu ‘alayhi wa sallam.”

So I said, I was young and of tender age; and I had not memorised much Qur’an, “Certainly, by Allah, I know that you have listened to this rumour so much that it has settled in your hearts and you have believed it. If I say to you that I am innocent—and Allah knows that I am innocent—you will not believe me. On the other hand, if I attest before you to something, and Allah knows that I am innocent of it, you will believe me. By Allah, I do not find any example for you except the statement of Yusuf’s father:

 

فَصَبْرٌ جَمِيْلٌ وَاللَّهُ الْمُسْتَعَانُ عَلىٰ مَا تَصِفُوْنَ

So patience is most fitting. And Allah is the one sought for help against that which you describe.”

 

I then turned around and lay on my bed.

At that moment, I knew I was innocent and that Allah subhanahu wa ta ‘ala will exonerate me. However, by Allah I did not think that Allah would reveal concerning me Qur’an which will be recited. I viewed myself unworthy of Allah subhanahu wa ta ‘ala speaking about me in the Qur’an that will be recited. Yet, I hoped that Rasulullah salla Llahu ‘alayhi wa sallam will see a dream wherein Allah exonerates me.

By Allah, neither did Rasulullah salla Llahu ‘alayhi wa sallam move nor did anyone of the household leave and revelation began to descend upon him. The intense difficulty that would seize him seized him until droplets of perspiration which resembled pearls would flow down his face on a cold day due to the weight of the Speech being revealed upon him.

When Rasulullah salla Llahu ‘alayhi wa sallam was relieved of it, he began to smile. The first sentence he spoke was, “O Aisha! By Allah! Allah subhanahu wa ta ‘ala has exonerated you.”

My mother said, “Stand up to him.”

I said, “By Allah, I will not stand up to him. I will only praise Allah, He has revealed my innocence.”

Allah – the Powerful and Magnificent – revealed:

إِنَّ الَّذِيْنَ جَاءُوْا بِالْإِفْكِ عُصْبَةٌ مِّنْكُمْ

Indeed, those who came with falsehood are a group among you.

10 verses in total.[2]

After Allah subhanahu wa ta ‘ala revealed this in my innocence, Abu Bakr al Siddiq radiya Llahu ‘anhu, who would spend on Mistah ibn Uthathah due to the latter’s relationship with him and poverty, said, “By Allah, I will not spend a cent on Mistah ever again after what he said about Aisha!” Subsequently, Allah revealed:

 

وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوْا أُولِي الْقُرْبىٰ وَالْمَسَاكِيْنَ وَالْمُهَاجِرِيْنَ فِيْ سَبِيْلِ اللَّهِ وَلْيَعْفُوْا وَلْيَصْفَحُوْا أَلَا تُحِبُّوْنَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ

And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you?

 

Abu Bakr said, “Indeed! By Allah, I will certainly love Allah to forgive me.”

He then returned to Mistah the spending he would give him. And he said, “By Allah, I will never withhold it away from him ever.”

Rasulullah salla Llahu ‘alayhi wa sallam questioned Zainab bint Jahsh about my matter. He asked, “O Zainab! What do you know or what did you see?”

She answered, “O Messenger of Allah, I protect my hearing and sight. I know nothing but good.”

And she was the same one to compete with me from the wives of Rasulullah salla Llahu ‘alayhi wa sallam. But Allah safeguarded her due to her cautiousness and piety. On the other hand, her sister Hamnah, however, opposed her and she was undone along with others.

 

This chain of narration is authentic as recorded in Musannaf ‘Abdul Razzaq.[3] Imam al Bukhari and Muslim have also recorded this narration.

 

Commentary and Lessons Learnt from this Narration:

There are many lessons to be taken from this hadith, hereunder are some of them:

  1. The virtue and status of Siddiqah bint al Siddiq, Aisha bint Abu Bakr radiya Llahu ‘anha, can be understood from this narration as Allah subhanahu wa ta ‘ala Himself exonerated her. Allah subhanahu wa ta ‘ala announced her purity in the Qur’an by verses that will be recited in every corner of the globe until the Last Day.

 

  1. The obligation of having good thoughts about the Ahlul Bayt and the Sahabah radiya Llahu ‘anhum.

 

  1. An evil thought regarding another is the starting point of sin, injustice, and social imbalance.

 

  1. Those that adopt taqwa will always be victorious at the end. Rasulullah salla Llahu ‘alayhi wa sallam, the Ahlul Bayt, and the Sahabah radiya Llahu ‘anhum suffered much oppression. Yet, they adopted patience and hoped for rewards in Allah subhanahu wa ta ‘ala which resulted in the direct aid of Allah subhanahu wa ta ‘ala. He saved them from the evil of this slander and gave them honour and prominence.

 

  1. Amongst the greatest of sins is to attempt to disparage one’s brother Muslim. This rings especially true when it comes to Rasulullah salla Llahu ‘alayhi wa sallam and his family. Extreme caution should be exercised in this matter. Looking at the end result of those that accused Aisha radiya Llahu ‘anha is sufficient as a deterrent.

 

  1. When one hears some evil regarding another, the principle of Shari’ah is to think good of such a person and not make a rash decision regarding their character. This is contrary to our behaviour today where we take relish in speaking of the ‘supposed’ evils of all and sundry. Allah subhanahu wa ta ‘ala says in the Qur’an:

 

لَّوْلَا إِذْ سَمِعْتُمُوْهُ ظَنَّ الْمُؤْمِنُوْنَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوْا هٰذَا إِفْكٌ مُّبِيْنٌ

Why, when you heard it, did not the believing men and believing women think good of one another and say, “This is an obvious falsehood”?

 

  1. By and large, the rumours that are circulated regarding the believers are unfounded. Searching for any proofs of such allegations is a fruitless activity. Therefore, Allah subhanahu wa ta ‘ala revealed the following verse after the previous one mentioned:

 

لَّوْلَا جَاءُوْا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ فَإِذْ لَمْ يَأْتُوْا بِالشُّهَدَاءِ فَأُولٰئِكَ عِندَ اللَّهِ هُمُ الْكَاذِبُوْنَ

Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars.

 

  1. One of the gauges of piety is the ability to keep oneself safe from attacking the honour of a fellow Muslim. We see in the narration that Zainab radiya Llahu ‘anha kept herself away from the rumours due to which she was safe from any repercussions, on the other hand her sister did not do the same and was granted the same fate as those who had slandered Aisha radiya Llahu ‘anha.

 

  1. Forgiving others is a way to secure honour in this world and the next. Overlooking the faults of others has always been the way of the pious as can be seen from the actions of Abu Bakr radiya Llahu ‘anhu. Over and above this forgiving others results in forgiveness from Allah subhanahu wa ta ‘ala. Consider the following verse:

 

وَلْيَعْفُوْا وَلْيَصْفَحُوْا أَلَا تُحِبُّوْنَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ

Pardon and overlook. Would you not like that Allah should forgive you?

 

  1. Rumours result in the spread of evil and punishment for the carriers of such.

 

  1. The value of monotheism was so deeply entrenched into the hearts of the Sahabah radiya Llahu ‘anhum and the Ahlul Bayt that Aisha radiya Llahu ‘anha said, “By Allah, I will not stand up to him. I will only praise Allah—He has revealed my innocence.”

Habban ibn Musa al Marwazi the student of Ibn al Mubarak displayed his amazement at this statement of Aisha radiya Llahu ‘anha. Ibn al Mubarak replied:

 

ولت الحمد أهله

She has reserved praise for the one worthy of it.[4]

 

  1. Those that attempt to vilify the Ahlul Bayt or try to plot against them share the character of the hypocrites. Their plots will fall back on them. Allah subhanahu wa ta ‘ala says:

لِكُلِّ امْرِئٍ مِّنْهُمْ مَّا اكْتَسَبَ مِنَ الْإِثْمِ وَالَّذِيْ تَوَلّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيْمٌ

For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof – for him is a great punishment

 

وَلَا يَحِيْقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

But the evil plot does not encompass except its own people.[5]

 

  1. Being tested through one’s life and honour is nothing new, this has always been the case. Reward does not automatically follow hardships; reward is dependent on the reaction to hardship. If one faces such just as the beloveds of Allah subhanahu wa ta ‘ala had done, reward will be attained.

 

  1. A male who assists the females of the Ahlul Bayt in ascending a conveyance should not speak to them; a sign of respect and honour.

 

  1. The virtue of those who protect the Ahlul Bayt, especially in times of difficulty. Imam al Nawawi writes:

 

فيه فضائل ظاهرة لصفوان بن المعطل رضي الله عنه بشهادة النبي له بما شهد ، وبفعله الجميل في إركاب عائشة رضي الله عنها وحسن أدبه فى جملة القضية

This narration is clear in conveying the virtue of Safwan ibn Mu’attal radiya Llahu ‘anhu as Rasulullah salla Llahu ‘alayhi wa sallam gave testimony on his behalf. And due to him assisting Aisha radiya Llahu ‘anha in mounting the conveyance in a most respectable manner.[6]

 

  1. When challenges such as this arise, the young should endeavour to remain silent in voicing their opinion. The scholars and elders are tasked with resolving such issues.

 

  1. Imam al Nawawi says:

 

براءة عائشة رضي الله عنها من الإفك، وهي براءة قطعية بنص القرآن العزيز، فلو تشكك فيها إنسان – والعياذ بالله صار كافراً مرتداً بإجماع المسلمين قال ابن عباس: لم تزن امرأة نبي من الأنبياء – صلوات الله وسلامه عليهم أجمعين وهذا إكرام من الله تعالى لهم

The exoneration of Aisha radiya Llahu ‘anha is through the explicit text of the Qur’an. If anyone has doubts regarding it—Allah subhanahu wa ta ‘ala save us from such folly—will become a renegade disbeliever by the consensus of the Muslims. Ibn ‘Abbas radiya Llahu ‘anhuma says, “No wife of a Prophet ‘alayh al Salam ever committed adultery, an honour Allah subhanahu wa ta ‘ala blessed them with.”[7]

 

  1. The women of the Ahlul Bayt are held to a higher standard when it comes to the laws of hijab as they are role models for the daughters of the ummah.

 

  1. The utmost humility of the Ahlul Bayt can be understood from this narration. Aisha radiya Llahu ‘anha says, “By Allah I did not think that Allah will reveal concerning me Qur’an which will be recited. I viewed myself unworthy of Allah subhanahu wa ta ‘ala speaking about me in the Qur’an that will be recited.” Ibn Kathir comments on this in his Tafsir:

 

فما ظنك بمن قد صام يوما أو يومين ، ، قد قام ليلة أو ليلتين ، فظهر عليه شيء من الأحوال ، ولاحظوا أنفسهم بعين استحقاق الكرامات ، وأنهم ممن يتبرك بلقائهم ، ويغتنم بصالح دعائهم ، وأنهم يجب على الناس احترامهم وتعظيمهم وتعزيزهم وتوقيرهم ، فيتمسح بأثوابهم ، ويقبل ثرى أعتابهم ، وأنهم من الله بالمكانة التي تنتقم لهم لأجلها من تنقصهم في الحال ، وأن يؤخذ من أساء الأدب عليهم من غير إمهال ، وإن إساءة الأدب عليهم ذنب لا يكفره شيء إلا رضاهم ولو كان هذا من وراء كفاية لهان ، ولكن من وراء تخلف ، وهذه الحماقات والرعونات نتاج الجهل الصميم ، والعقل غير المستقيم.

What do you think then of a person who fasts for a day or two or stands in prayer for a day or two and begins to think of himself as one entitled to supernatural abilities. He considers himself to be a blessing to those that meet him and that people ought to request his prayers. Such people believe that others have an obligation to respect them, hold on their garments, and kiss their doorstep; whilst they hold a revered position by Allah subhanahu wa ta ‘ala who will take immediate revenge on their part if anyone shows disrespect to them. They consider disrespecting them a sin that cannot be expiated except by gaining their pleasure. This is the result of pure ignorance, intellectual deficiency, and unfounded haughtiness.[8]

 

  1. At times the Ahlul Bayt too may develop feelings of jealousy. This should not be a catalyst for oppression though.

 

NEXT⇒  The Twenty Sixth Narration


[1] Loose fitting outer garment.

[2] The rest of the verses are as follows:

 

لَا تَحْسَبُوْهُ شَرًّا لَّكُمْ بَلْ هُوَ خَيْرٌ لَّكُمْ لِكُلِّ امْرِئٍ مِّنْهُمْ مَّا اكْتَسَبَ مِنَ الْإِثْمِ وَالَّذِيْ تَوَلّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيْمٌ لَّوْلَا إِذْ سَمِعْتُمُوْهُ ظَنَّ الْمُؤْمِنُوْنَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوْا هٰذَا إِفْكٌ مُّبِيْنٌ لَّوْلَا جَاءُوْا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ فَإِذْ لَمْ يَأْتُوْا بِالشُّهَدَاءِ فَأُولٰئِكَ عِندَ اللَّهِ هُمُ الْكَاذِبُوْنَ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ لَمَسَّكُمْ فِيْ مَا أَفَضْتُمْ فِيْهِ عَذَابٌ عَظِيْمٌ إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُوْلُوْنَ بِأَفْوَاهِكُمْ مَّا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُوْنَهُ هَيِّنًا وَهُوَ عِندَ اللَّهِ عَظِيْمٌ َلَوْلَا إِذْ سَمِعْتُمُوْهُ قُلْتُمْ مَّا يَكُونُ لَنَا أَنْ نَّتَكَلَّمَ بِهٰذَا سُبْحَانَكَ هٰذَا بُهْتَانٌ عَظِيْمٌ يَعِظُكُمُ اللَّهُ أَن تَعُوْدُوْا لِمِثْلِهِ أَبَدًا إِنْ كُنتُمْ مُّؤْمِنِيْنَ وَيُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ وَاللَّهُ عَلِيْمٌ حَكِيْمٌ إِنَّ الَّذِيْنَ يُحِبُّوْنَ أَنْ تَشِيْعَ الْفَاحِشَةُ فِي الَّذِيْنَ آمَنُوْا لَهُمْ عَذَابٌ أَلِيْمٌ فِي الدُّنْيَا وَالْآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُوْنَ  وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ رَءُوْفٌ رَّحِيْمٌ

Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof – for him is a great punishment. Why, when you heard it, did not the believing men and believing women think good of one another and say, “This is an obvious falsehood”? Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars. And if it had not been for the favour of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment. When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous. And why, when you heard it, did you not say, “It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander”? Allah warns you against returning to the likes of this [conduct], ever, if you should be believers. And Allah makes clear to you the verses, and Allah is Knowing and Wise. Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know. And if it had not been for the favour of Allah upon you and His mercy… and because Allah is Kind and Merciful. (Surah al Nur: 11-22)

 

[3] Musannaf ‘Abdul Razzaq, Hadith: 9748.

[4] M’arifah ‘Ulum al Hadith li al Hakim.

[5] Surah Fatir: 43.

[6] Sharh Sahih Muslim.

[7] Sharh Sahih Muslim vol. 17 pg. 122.

[8] Tafsir ibn Kathir, Surah Ahzab: 29.

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