Verses of the Glorious Qur’an in Praise of the Companions – Verses 51 – 60

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51. Allah’s forgiveness and mercy for the patient, mujahid emigrants

Allah subhanahu wa ta ‘ala declares:

 

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ

Then, indeed your Lord, to those who emigrated after they had been compelled (to say words of disbelief) and thereafter fought (for the cause of Allah) and were patient – indeed, your Lord, after that, is Forgiving and Merciful.^[1]

 

Allah subhanahu wa ta ‘ala informs us of some of the believers who were oppressed in Makkah and were persecuted by the polytheists. Then they were able to escape from them and emigrate to Madinah. They fought alongside their brothers, the earlier Muhajirin and the Ansar radiya Llahu ‘anhum, and were patient in their trials. Indeed, Allah subhanahu wa ta ‘ala is Forgiving of their deeds and Merciful towards them, not punishing them, because emigration wipes out what occurred before it, just as Islam cancels what occurred before it, as mentioned in the hadith of ‘Amr ibn al ‘As radiya Llahu ‘anhum.^[2]

When we see the trials, tribulations, and hardships that the Muslims endured in Makkah, before its conquest and before their emigration, as well as the torture that some of them endured after their emigration—when they were captured by the disbelievers, we will recognise the merits of these patient and tested people.

When we see what happened to Yasir and his wife Sumayyah, to Bilal and Khabbab, and the rest of the oppressed Companions radiya Llahu ‘anhum in Makkah—that which the mountains cannot bear and inanimate objects cannot endure—we will realise how Allah subhanahu wa ta ‘ala honoured them in terms of forgiveness, mercy, and repentance, and it far exceeds the trials they experienced. Allah subhanahu wa ta ‘ala knows best. (This verse contains):

A. Acceptance of their Hijrah after their trial and patience.

B. Acceptance of their Jihad and patience in the face of trial, because if Allah subhanahu wa ta ‘ala had not accepted their Hijrah, Jihad, and patience, He would not have honoured them with anything equal to or greater than that.

C. Forgiveness of their sins and shortcomings, which resulted from their failure to perform acts of obedience and perpetrate shortcomings due to pressure and torture.

D. Allah’s subhanahu wa ta ‘ala mercy towards them due to their weakness, as He is the Most Forgiving, the Most Merciful.

 

52. Allah’s command to His Prophet salla Llahu ‘alayhi wa sallam to be patient with the weak among them, and not to pay attention to those whose hearts Allah has made negligent of His remembrance

Allah subhanahu wa ta ‘ala commands in the Qur’an:

 

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

And keep yourself patient (by being) with those who call upon their Lord in the morning and the evening, seeking His face (i.e., acceptance). And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever (in) neglect.^[3]

 

Allah subhanahu wa ta ‘ala commanded His Prophet salla Llahu ‘alayhi wa sallam not to obey the leaders of Quraysh and others—whose hearts are neglectful of the remembrance of Allah, whose hearts are not filled with iman, who are subservient to their desires, and who follow Shaitan—when they sought to expel the Companions radiya Llahu ‘anhum who remembered Allah subhanahu wa ta ‘ala and sought His pleasure. The Prophet salla Llahu ‘alayhi wa sallam must bring these Companions radiya Llahu ‘anhum closer to him and keep himself with them by sitting with them. (This verse denotes):

A. The status of these Companions radiya Llahu ‘anhum by Allah subhanahu wa ta ‘ala, to the point that He commands His Prophet salla Llahu ‘alayhi wa sallam to keep himself with them by sitting with them and not turning his gaze away from them.

B. Describing these Companions radiya Llahu ‘anhum as worshippers at both ends of the day and supplicants to Him. Thus, they remember Him, praise Him, glorify Him, magnify Him, and ask of Him morning and evening.

C. Allah’s subhanahu wa ta ‘ala testimony to their sincerity and their intending the pleasure of Allah subhanahu wa ta ‘ala in their actions.

D. Allah’s subhanahu wa ta ‘ala encouragement to the Prophet salla Llahu ‘alayhi wa sallam not to disregard these people over others who are overtaken by the adornments and glitter of this worldly life, who are negligent of their Lord and His remembrance, and whose hearts are not filled with iman.

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates:

 

جلست في عصابة من ضعفاء المهاجرين وإن بعضهم ليستر ببعض من العري وقارئ يقرأ علينا إذ جاء رسول الله صلى الله عليه وسلم فقام علينا فلما قام رسول الله صلى الله عليه وسلم سكت القارئ فسلم ثم قال ما كنتم تصنعون قلنا يا رسول الله إنه كان قارئ لنا يقرأ علينا فكنا نستمع إلى كتاب الله قال فقال رسول الله صلى الله عليه وسلم الحمد لله الذي جعل من أمتي من أمرت أن أصبر نفسي معهم قال فجلس رسول الله صلى الله عليه وسلم وسطنا ليعدل بنفسه فينا ثم قال بيده هكذا فتحلقوا وبرزت وجوههم له قال فما رأيت رسول الله صلى الله عليه وسلم عرف منهم أحدا غيري فقال رسول الله صلى الله عليه وسلم أبشروا يا معشر صعاليك (أي فقراء) المهاجرين بالنور التام يوم القيامة تدخلون الجنة قبل أغنياء الناس بنصف يوم وذاك خمسمائة عام

I sat with a group of weak Muhajirin, some of whom were shielding their nakedness with others. A reciter was reciting to us. Then the Prophet salla Llahu ‘alayhi wa sallam came and stood by us. When the Prophet salla Llahu ‘alayhi wa sallam stood, the reciter became silent. The Prophet salla Llahu ‘alayhi wa sallam greeted then asked, “What were you doing?”

We replied, “O Messenger of Allah, there was a reciter of ours who was reciting to us, and we were listening to the Book of Allah.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Praise be to Allah who has made among my Ummah those with whom I have been commanded to remain.”

The Prophet salla Llahu ‘alayhi wa sallam sat in the middle so he could be equidistant from us. He then gestured with his hand like this, and they formed a circle. Their faces were visible to him. I do not think that the Prophet salla Llahu ‘alayhi wa sallam recognised any of them except me. The Prophet salla Llahu ‘alayhi wa sallam said, “Rejoice, O group of poor Muhajirin, with perfect light on the Day of Qiyamah. You will enter Jannat half a day before the rich people, and that is five hundred years.”^[4]

 

53. Allah will provide good provision to the Muhajirin and admit them into a place that will please them

Allah subhanahu wa ta ‘ala states:

 

وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقًا حَسَنًا ۚ وَإِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ لَيُدْخِلَنَّهُمْ مُدْخَلًا يَرْضَوْنَهُ ۗ وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ

And those who emigrated for the cause of Allah and then were killed or died – Allah will surely provide for them a good provision. And indeed, it is Allah who is the best of providers. He will surely cause them to enter an entrance with which they will be pleased, and indeed, Allah is Knowing and Forbearing.^[5]

 

Allah subhanahu wa ta ‘ala informs us of the condition of these Muhajirin radiya Llahu ‘anhum, who left their homes and homelands seeking the pleasure of Allah subhanahu wa ta ‘ala and to support Allah and His Prophet salla Llahu ‘alayhi wa sallam. What great reward will they receive, whether they were killed in battle or passed away in their beds. That is as follows:

A. Allah’s subhanahu wa ta ‘ala testimony that their Hijrah was purely for His sake. They emigrated for Allah, in the cause of Allah, in the path of Allah, and to Allah, not for worldly gain or tribal support.

B. Allah subhanahu wa ta ‘ala bestowing His bounty upon them and providing Jannat to them, a source of comfort for their eyes, whether they were killed as martyrs in the path of Allah subhanahu wa ta ‘ala or passed away in their beds without fighting. They received a great reward, a vast recompense, beautiful praise, and abundant bounty.

This is because nothing can equal Hijrah. Have you not seen what the Prophet salla Llahu ‘alayhi wa sallam said to the Ansar radiya Llahu ‘anhum:

 

لولا الهجرة لكنت امرءاً من الأنصار

Had it not been for Hijrah, I would have been one of the Ansar.^[6]

 

C. Entering them into a place they will be pleased with, i.e. Jannat, which they will be pleased with for themselves and their brothers.

D. A good ending for them, because only a Muslim can enter Jannat. Their entrance into a place with which they will be pleased and their provision of good sustenance—in Jannat—are evidence of their good ending, whether they were killed as martyrs or passed away happily in their beds. It also indicates—and Allah subhanahu wa ta ‘ala knows best—to their firm iman and their absolute conviction, because Jannat is only obligatory for believers. iman is not mentioned here due to the presence of evidence for it, which is this honour.

E. Mentioning the virtue of the Companions radiya Llahu ‘anhum, that Allah subhanahu wa ta ‘ala provides them with provisions and treats them well even if they pass away (at home). This is despite the fact that the martyr is alive by Allah and receives provision, as stated in the verses of the Qur’an. Nevertheless, Allah subhanahu wa ta ‘ala has made death for the Muhajirin like martyrdom in the path of Allah as far as providing provision and entering Jannat is concerned. This is an honour for them.

F. Allah’s subhanahu wa ta ‘ala compassion and His satisfaction with them, that Allah subhanahu wa ta ‘ala will satisfy them by admitting them into a place they are pleased with. This is evidence of their high status, lofty position, and their great standing by Allah subhanahu wa ta ‘ala.

G. Allah’s subhanahu wa ta ‘ala knowledge of their condition, His forbearance with them, and His praise for them all indicate to their status by Him. May Allah subhanahu wa ta ‘ala resurrect us with them under the banner of the Prophet salla Llahu ‘alayhi wa sallam. Amin.

 

54. Virtue of the Prophet’s salla Llahu ‘alayhi wa sallam household as demonstrated by the incident of the slander, Allah’s possessiveness regarding them, and the status of the household of Abu Bakr

 

إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَكُمْ ۖ بَلْ هُوَ خَيْرٌ لَكُمْ ۚ لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ ۚ وَالَّذِي تَوَلَّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوا هَٰذَا إِفْكٌ مُبِينٌ لَوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ ۚ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَٰئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ لَمَسَّكُمْ فِي مَا أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَٰذَا سُبْحَانَكَ هَٰذَا بُهْتَانٌ عَظِيمٌ يَعِظُكُمُ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا إِنْ كُنْتُمْ مُؤْمِنِينَ وَيُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ رَءُوفٌ رَحِيمٌ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ وَمَنْ يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنْكَرِ ۚ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنْكُمْ مِنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ اللَّهَ يُزَكِّي مَنْ يَشَاءُ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُونَ يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

Indeed, those who came with falsehood are a group among you. 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 (i.e., Hellfire). Why, when you heard it, did not the believing men and believing women think good of themselves (i.e., 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 (i.e., His rulings), and Allah is Knowing and Wise. Indeed, those who like that immorality should be spread (or publicised) 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. O you who have believed, do not follow the footsteps of Shaitan. And whoever follows the footsteps of Shaitan – indeed, he enjoins immorality and wrongdoing. And if not for the favour of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and Knowing. 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? And Allah is Forgiving and Merciful. Indeed, those who (falsely) accuse chaste, unaware, and believing women are cursed in this world and the Hereafter; and they will have a great punishment. On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do. That Day, Allah will pay them in full their true (i.e., deserved) recompense, and they will know that it is Allah who is the manifest Truth (i.e., perfect in justice). Evil words are for evil men, and evil men are (subjected) to evil words. And good words are for good men, and good men are (an object) of good words. Those (good people) are declared innocent of what they (i.e., slanderers) say. For them is forgiveness and noble provision.^[7]

 

These ten verses were revealed concerning Umm al Mu’minin Aisha radiya Llahu ‘anha, when the liars and the slanderers among the hypocrites spread rumours, uttered a blatant lie, and fabricated an obvious slander for which Allah subhanahu wa ta ‘ala became possessive over her and His Prophet salla Llahu ‘alayhi wa sallam. The matter remained such for nearly a month, with people discussing it. Then Allah subhanahu wa ta ‘ala revealed these verses to exonerate her, refute the accusation against her, while protecting the dignity of the Prophet salla Llahu ‘alayhi wa sallam, and to rebuke these slanderers. Allah subhanahu wa ta ‘ala was never angrier about anything than He was about this slander.

Many ahadith have been reported explaining this incident and the claim made by ‘Abdullah ibn Ubayy ibn Salul, the leader of the hypocrites. He was the one who took part in the great portion of it, gathering, tracking, and inquiring about it, until it entered the minds of some Muslims. He perished along with those who perished in that incident. I will suffice with mentioning one narration only.

Aisha radiya Llahu ‘anha narrates:

كان رسول الله صلى الله عليه وسلم إذا أراد أن يخرج سفرا أقرع بين أزواجه فأيتهن خرج سهمها خرج بها رسول الله صلى الله عليه وسلم معه قالت عائشة رضي الله تعالى عنها فأقرع بيننا في غزوة غزاها فخرج سهمي فخرجت مع رسول الله صلى الله عليه وسلم بعد ما أنزل الحجاب فأنا أحمل في هودجي وأنزل فيه

فسرنا حتى إذا فرغ رسول الله صلى الله عليه وسلم من غزوته تلك وقفل ودنونا من المدينة قافلين آذن ليلة بالرحيل فقمت حين آذنوا بالرحيل فمشيت حتى جاوزت الجيش فلما قضيت شأني أقبلت إلى رحلي فلمست صدري فإذا عقد لي من جزع ظفار قد انقطع فرجعت فالتمست عقدي وحبسني ابتغاؤه وأقبل الرهط الذين كانوا يرحلون لي فاحتملوا هودجي فرحلوه على بعيري الذي كنت ركبت وهم يحسبون أني فيه وكان النساء إذ ذاك خفافا لم يثقلهن اللحم (وفي رواية لم يهبلن ولم يغشهن اللحم) إنما يأكلن العلقة من الطعام فلم يستنكر القوم خفة الهودج حين رفعوه وكنت جارية حديثة السن فبعثوا الجمل وساروا

فوجدت عقدي بعد ما استمر الجيش فجئت منازلهم وليس بها داع ولا مجيب فأممت منزلي الذي كنت به وظننت أنهم سيفقدوني فيرجعون إلي

فبينما أنا جالسة في منزلي غلبتني عيني فنمت وكان صفوان بن المعطل السلمي ثم الذكوانِي قد عَرَّسَ من وراء الجيش فأدلج فأصبح عند منزلي فرأى سواد إنسان نائم فأتاني فعرفني حين رآني وكان يراني قبل الحجاب فاستيقظت باسترجاعه حين عرفني فخمرت وجهي بجلبابي والله ما كلمني 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 وكان الذي تولى الإفك وفي رواية كبره عبد الله بن أبي ابن سلول

فقدمنا المدينة فاشتكيت حين قدمت شهرا والناس يفيضون في قول أصحاب الإفك ولا أشعر بشيء من ذلك وهو يريبني في وجعي أني لا أعرف من رسول الله صلى الله عليه وسلم اللطف الذي كنت أرى منه حين أشتكي إنما يدخل علي رسول الله صلى الله عليه وسلم فيسلم ثم يقول كيف تيكم ثم ينصرف فذاك الذي يريبني ولا أشعر بالشر حتى خرجت بعد ما نقهت فخرجت معي أم مسطح قبل المناصع وهو متبرزنا وكنا لا نخرج إلا ليلا إلى ليل وذلك قبل أن نتخذ الكنف قريبا من بيوتنا وأمرنا أمر العرب الأول في التبرز قبل الغائط فكنا نتأذى بالكنف أن نتخذها عند بيوتنا

فانطلقت أنا وأم مسطح وهي ابنة رهم بن المطلب بن عبد مناف وأمها بنت صخر بن عامر خالة أبي بكر الصديق وابنها مسطح بن أثاثة فأقبلت أنا وأم مسطح قبل بيتي وقد فرغنا من شأننا فعثرت أم مسطح في مرطها فقالت تعس مسطح فقلت لها بئس ما قلت أتسبين رجلا شهد بدرا قالت أي هنتاه أو لم تسمعي ما قال قالت قلت وما قال فأخبرتني بقول أهل الإفك فازددت مرضاً على مرضي

فلما رجعت إلى بيتي ودخل علي رسول الله صلى الله عليه وسلم فسلم ثم قال كيف تيكم فقلت أتأذن لي أن آتي أبوي قالت وأنا حينئذ أريد أن أستيقن الخبر من قبلهما قالت فأذن لي رسول الله صلى الله عليه وسلم فجئت أبوي فقلت لأمي يا أمتاه ما يتحدث الناس قالت يا بنية هوني عليك فوالله لقلّما كانت امرأة قط وضيئة عند رجل يحبها ولها ضرائر إلا أكثرن عليها قالت فقلت سبحان الله أو لقد تحدث الناس بهذا قالت فبكيت تلك الليلة حتى أصبحت لا يرقأ لي دمع ولا أكتحل بنوم حتى أصبحت أبكي

فدعا رسول الله صلى الله عليه وسلم علي بن أبي طالب وأسامة بن زيد رضي الله تعالى عنهم حين استلبث الوحي يستأمرهما في فراق أهله قالت فأما أسامة بن زيد فأشار على رسول الله صلى الله عليه وسلم بالذي يعلم من براءة أهله وبالذي يعلم لهم في نفسه من الوُدِّ فقال يا رسول الله أهلك وما نعلم إلا خيرا وأما علي بن أبي طالب فقال يا رسول الله لم يضيق الله عليك والنساء سواها كثير وإن تسأل الجارية تصدقك قالت فدعا رسول الله بريرة فقال أي بريرة هل رأيت من شيء يريبك قالت بريرة لا والذي بعثك بالحق إن رأيت عليها أمرا أغمصه عليها أكثر من أنها جارية حديثة السن تنام عن عجين أهلها فتأتي الداجن فتأكله

فقام رسول الله صلى الله عليه وسلم فاستعذر يومئذ من عبد الله بن أبي ابن سلول فقال رسول الله 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 يا رسول الله أنا أعذرك منه إن كان من الأوس ضربت عنقه وإن كان من إخواننا من الخزرج أمرتنا ففعلنا أمرك قالت فقام سعد بن عبادة وهو سيد الخزرج وكان قبل ذلك رجلا صالحا ولكن احتملته الحمية فقال لسعد كذبت 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 فتثاور الحيان الأوس والخزرج حتى هموا أن يقتتلوا ورسول الله قائم على المنبر فلم يزل رسول الله صلى الله عليه وسلم يخفضهم حتى سكتوا وسكت

قالت فمكثت يومي ذلك لا يرقأ لي دمع ولا أكتحل بنوم قالت فأصبح أبواي عندي وقد بكيت ليلتين ويوماً لا أكتحل بنوم ولا يرقأ لي دمع وأبواي يظنان أن البكاء فالق كبدي قالت فبينما هما جالسان عندي وأنا أبكي فاستأذنت عليّ امرأة من الأنصار فأذنت لها فجلست تبكي معي

قالت فبينا نحن على ذلك دخل علينا رسول الله فسلم ثم جلس قالت ولم يجلس عندي منذ قيل ما قيل قبلها وقد لبث شهرا لا يوحى إليه في شأني قالت فتشهد رسول الله صلى الله عليه وسلم حين جلس ثم قال أما بعد يا عائشة فإنه قد بلغني عنك كذا وكذا فإن كنت بريئة فسيبرئك الله وإن كنت ألممت بذنب فاستغفري الله وتوبي إليه فإن العبد إذا اعترف بذنبه ثم تاب إلى الله تاب الله عليه قالت فلما قضى رسول الله صلى الله عليه وسلم مقالته قلص دمعي حتى ما أحس منه قطرة فقلت لأبي أجب رسول الله صلى الله عليه وسلم فيما قال قال والله ما أدري ما أقول لرسول الله فقلت لأمي أجيبي رسول الله صلى الله عليه وسلم قالت ما أدري ما أقول لرسول الله قالت فقلت وأنا جارية حديثة السن لا أقرأ كثيرا من القرآن إني والله لقد علمت لقد سمعتم هذا الحديث حتى استقر في أنفسكم وصدقتم به فلئن قلت لكم إني بريئة والله يعلم أني بريئة لا تصدقوني بذلك ولئن اعترفت لكم بأمر والله يعلم أني منه بريئة لتصدقني والله ما أجد لكم مثلا إلا قول أبي يوسف قال فَصَبْرٌ جَمِيْلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُوْنَ

قالت ثم تحولت فاضطجعت على فراشي قالت وأنا حينئذ أعلم أني بريئة وأن الله مبرئي ببراءتي ولكن والله ما كنت أظن أن الله منزل في شأني وحيا يتلى ولشأني في نفسي كان أحقر من أن يتكلم الله 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 أحد من أهل البيت حتى أنزل عليه فأخذه ما كان يأخذه من البرحاء حتى إنه ليتحدر منه مثل الجمان من العرق وهو في يوم شات من ثقل القول الذي ينزل عليه قالت فلما سري عن رسول الله صلى الله عليه وسلم سري عنه وهو يضحك فكانت أول كلمة تكلم بها أبشري يا عائشة أما الله عز وجل فقد برأك فقالت أمي قومي إليه قالت فقلت والله لا أقوم إليه ولا أحمد إلا الله عز وجل هو الذي أنزل براءتي

وأنزل الله عز وجل إِنَّ الَّذِيْنَ جَاءُوْا بِالْإِفْكِ عُصْبَةٌ مِنكُمْ لَا تَحْسَبُوْه العشر الآيات كلها فلما أنزل الله في براءتي قال أبو بكر الصديق رضي الله تعالى عنه وكان ينفق على مسطح بن أثاثة لقرابته منه وفقره والله لا أنفق على مسطح شيئا بعد الذي قال لعائشة ما قال فأنزل الله عز وجل وَلَا يَأْتَلِ أُولُوا الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوْا أُولِي الْقُرْبَى وَالْمَسَاكِيْنَ وَالْمُهَاجِرِيْنَ فِيْ سَبِيْلِ اللهِ وَلْيَعْفُوْا وَلْيَصْفَحُوْا أَلَا تُحِبُّوْنَ أَن يَغْفِرَ اللهُ لَكُمْ وَاللهُ غَفُوْرٌ رَّحِيْمُ قال أبو بكر رضي الله تعالى عنه بلى والله إني أحب أن يغفر الله لي فرجع إلى مسطح النفقة التي كان ينفق عليه وقال والله لا أنزعها منه أبدا

قالت عائشة وكان رسول الله صلى الله عليه وسلم يسأل زينب ابنة جحش زوج النبي صلى الله عليه وسلم عن أمري فقال يا زينب ماذا علمت أو رأيت فقالت يا رسول الله أحمي سمعي وبصري ما علمت إلا خيرا قالت وهي التي كانت تساميني من أزواج رسول الله صلى الله عليه وسلم فعصمها الله بالورع وطفقت أختها حمنة تحارب لها فهلكت فيمن هلك من أصحاب الإفك

Whenever the Prophet salla Llahu ‘alayhi wa sallam intended to set out on a journey, he would cast lots among his wives. Whoever’s name came out, the Prophet salla Llahu ‘alayhi wa sallam would take her with him. He cast lots among us during a military campaign he participated in, and my name came out. Therefore, I set out with the Prophet salla Llahu ‘alayhi wa sallam after (the ruling of the) veil was revealed. I would be carried in my camel litter and alight therein.

We went on until the Prophet salla Llahu ‘alayhi wa sallam completed his expedition and returned. We were (camped) close to Madinah on our return. Then the call to depart was given one night, so I stood up when the call to depart was given and walked until I passed the army (to relieve myself). When I had finished my necessity, I went in the direction of my conveyance. I felt my chest and realised that my necklace made of beads from Zafar agate had broken. I went back to look for my necklace, but my search for it delayed me. The group that had been traveling with me came, carried my litter, and loaded it onto the camel I had been riding, thinking that I was in it. At that time, women were light, not weighed down by meat (another narration has it as, ‘they were not heavy or covered by meat’), they only ate a small amount of food. Therefore, the people did not find the lightness of the litter strange when they lifted it, as I was a young girl. Then they sent the camel ahead and departed. I found my necklace after the army had departed. I came to their place, and there was no one there to call or answer. I resolved to stay at the place I had been in, thinking that they would find me missing and return.

While I was sitting at my place, sleep overpowered me and I fell asleep. Safwan ibn al Mu’attal al Sulami, then al Dhakwani, had stayed behind the army to rest. He set out early in the morning and arrived at my place. He saw a silhouette of a sleeping person, so he came to me and recognised me when he saw me. He used to see me before the veil ruling. I woke up when he exclaimed ‘Inna lillahi wa inna ilayhi raji’un’ upon recognising me. I covered my face with my cloak. By Allah, he did not say a word to me nor did I hear a word from him other than Inna lillahi wa inna ilayhi raji’un until he dismounted his mount. He stepped on its front leg, so I mounted it. He set off leading the mount with me until we reached the army after they had dismounted due to the intense afternoon heat. Those who perished, perished. The one who carried out the slander (in another narration, the greater portion of it) was ‘Abdullah ibn Ubayy ibn Salul.

We arrived in Madinah. I remained ill for a month after I arrived, while the people were engrossed in the accusation of the slanderers. I did not perceive any of that. What made me suspicious in my illness was that I did not receive the affection from the Prophet salla Llahu ‘alayhi wa sallam which I would receive from him when I was ill. The Prophet salla Llahu ‘alayhi wa sallam would come to me, greet me, and say, “How are you?” Then he would go away. That is what made me suspicious.

I did not perceive any evil until I went out after I had recovered. I went out with Umm Mistah towards the latrine, and we would only go out at night. This was before we made toilets close to our homes. Our matter was like the first Arabs, regarding relieving ourselves in the fields. Thus, we disliked toilets near our homes.

I set out with Umm Mistah—she was the daughter of Ruhm ibn al Muttalib ibn ‘Abd Manaf, and her mother was the daughter of Sakhr ibn ‘Amir, the maternal aunt of Abu Bakr al Siddiq, and her son was Mistah ibn Uthathah. Umm Mistah and I returned to my house after we had finished our necessity. Umm Mistah stumbled on her apron and said, “May Mistah be cursed!”

I said to her, “What an evil statement you made! Are you swearing a man who participated in the Battle of Badr?”

She said, “O girl, did you not hear what he said?”

I asked, “And what did he say?”

She told me what the slanderers had spread. My illness worsened.

When I returned to my house, the Prophet salla Llahu ‘alayhi wa sallam entered and asked, “How are you?”

I replied, “Do you permit me to go to my parents?” I wanted to ascertain the news from them.

The Prophet salla Llahu ‘alayhi wa sallam gave me permission, so I went to my parents and said to my mother, “O my mother, what are people talking about?”

She replied, “O my daughter, make it easy on yourself. By Allah, very seldom is there a beautiful woman with a man who loves her and who has co-wives except that they would attack her.”

I said, “Glory be to Allah! Are people talking about this?” I cried that night until morning. My tears were incessant and I had not a wink of sleep.

The Prophet salla Llahu ‘alayhi wa sallam called ‘Ali ibn Abi Talib and Usamah ibn Zaid radiya Llahu ‘anhuma, when revelation was delayed, to consult them about separating from his family. As for Usamah ibn Zaid, he advised the Prophet salla Llahu ‘alayhi wa sallam on what he knew of his family’s innocence and what he knew of his love for them in his heart. He said, “O Messenger of Allah, (stay with) your family, as we know nothing but good.” As for ‘Ali ibn Abi Talib, he said, “O Messenger of Allah, Allah has not made things difficult for you, and there are many women besides her. If you ask the slave girl, she will tell you the truth.”

The Prophet salla Llahu ‘alayhi wa sallam called Barirah and asked, “O Barirah, have you seen anything that would make you suspicious?”

Barirah replied, “No, by the One Who sent you with the truth, I have seen nothing in her that I would find fault with except the fact that she is a young girl who falls asleep with her family’s dough, and the goat comes and eats it.”

The Prophet salla Llahu ‘alayhi wa sallam stood up and sought assistance against ‘Abdullah ibn Ubayy ibn Salul that day. The Prophet salla Llahu ‘alayhi wa sallam, whilst standing on the pulpit, said, “O Muslims, who will relieve me of a man who has harmed my family? By Allah, I have never known anything about my family except good. They have accused a man about whom I have never known anything except good, and he would never enter upon my family except with me.”

Sa’d ibn Muaz al Ansari radiya Llahu ‘anhu stood up and said, “O Messenger of Allah, I will relieve you from him. If he is from the Aws, I will strike his neck. But if he is from our brothers from the Khazraj, order us and we will do what you command.”

Sa’d ibn ‘Ubadah, the leader of the Khazraj—who had previously been a righteous man but was overcome by tribalism—stood up and said to Sa’d, “By Allah, you have lied. You will not kill him and you will not be able to kill him.”

Usayd ibn Hudayr—the cousin of Sa’d ibn Muaz—stood up and said to Sa’d ibn ‘Ubadah, “By Allah, you have lied. We will kill him, for you are a hypocrite arguing on behalf of the hypocrites.”

The two tribes, the Aws and the Khazraj, argued until they were about to fight while the Prophet salla Llahu ‘alayhi wa sallam was standing on the pulpit. The Prophet salla Llahu ‘alayhi wa sallam continued to calm them down until they became silent.

I spent that day in such a condition that my tears were incessant and I had not a wink of sleep. Then my parents came to me in the morning. I had cried for two nights and a day without falling asleep or discontinuing crying. They (my parents) thought that the crying would shatter my liver. While they were sitting with me and I was crying, a woman from the Ansar sought permission to enter, and I gave her permission. She sat and cried with me.

While we were in this condition, the Prophet salla Llahu ‘alayhi wa sallam came in, greeted us, and sat down. He did not sit with me prior to that—since what was said had been said. He remained for a month without receiving any revelation concerning me. The Prophet salla Llahu ‘alayhi wa sallam praised Allah when he sat down, and then said, “Furthermore, O Aisha, such and such has reached me about you. If you are innocent, Allah will acquit you, but if you have committed a sin, then seek forgiveness from Allah and repent to Him, for when a servant confesses his sin and then repents to Allah, Allah will accept his repentance.”

When the Prophet salla Llahu ‘alayhi wa sallam finished speaking, my tears dried up until I could not feel a single drop of them. Then I said to my father, “Answer the Messenger of Allah regarding what he has said.”

He said, “By Allah, I do not know what to say to the Messenger of Allah.”

I told my mother, “Answer the Messenger of Allah.”

She replied, “I do not know what to say to the Messenger of Allah.”

I replied—I was a young girl who did not know much of the Qur’an—, “By Allah, I know that you have heard this news until it settled in your hearts and you believed it. If I tell you that I am innocent—and Allah knows that I am innocent—you will not believe me. And if I confess to you something—and Allah knows that I am innocent of it—you will believe me. By Allah, I cannot find an example of you except the words of the father of Yusuf, when he said, “So, patience is most fitting. And Allah is the one sought for help against that which you describe.”

I then turned around and lay down on my bed. At that time, I knew that I was innocent and that Allah subhanahu wa ta ‘ala would acquit me because of my innocence. But by Allah, I did not think that Allah would send down revelation concerning me that would be recited, as my situation in my heart was that I was too insignificant for Allah to discuss about me in a matter (revelation) that would be recited. I was hoping that the Prophet salla Llahu ‘alayhi wa sallam would see a dream wherein Allah would exonerate me.

By Allah, the Prophet salla Llahu ‘alayhi wa sallam did not leave his seat, nor did any of the household members leave until revelation was sent down upon him. He was overwhelmed by intensity as he would usually experience, to the point that perspiration began dripping from him like pearls, whereas it was a cold winter’s day, due to the weight of the revelation that was revealed upon him. When the Prophet salla Llahu ‘alayhi wa sallam was relieved, he was relieved while smiling, and the first words he spoke was, “Rejoice, O Aisha! Allah subhanahu wa ta ‘ala has exonerated you.”

My mother said, “Get up to him.”

I replied, “By Allah, I will not get up to him, nor will I praise anyone but Allah subhanahu wa ta ‘ala. He is the One Who revealed my innocence.”

Allah revealed: Indeed, those who came with falsehood are a group among you. Do not think it bad for you… the whole ten verses.

When Allah revealed my innocence, Abu Bakr al Siddiq—who used to spend on Mistah ibn Uthathah due to his kinship to him and his poverty—said, “By Allah, I will not spend anything on Mistah after what he said about Aisha.”

Then Allah revealed, “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? And Allah is Forgiving and Merciful.” Abu Bakr said, “Yes, by Allah, I would love that Allah should forgive me.”

Then he reverted to spending on Mistah what he used to spend on him and said, “By Allah, I will never take it away from him.”

Furthermore, Aisha radiya Llahu ‘anha states: The Prophet salla Llahu ‘alayhi wa sallam had asked Zaynab bint Jahsh (the wife of the Prophet salla Llahu ‘alayhi wa sallam) about my situation saying, “O Zaynab, what do you know or did you see?”

She replied, “O Messenger of Allah, I protect my hearing and my sight. I have only known good about her.”

She was my rival among the wives of the Prophet salla Llahu ‘alayhi wa sallam. Allah protected her through her piety. Her sister Hamnah began to argue on her behalf, so she perished among those who perished from the slanderers.^[8]

 

The Mufassirin and the commentators of Hadith have gone into great detail in explaining the verses and ahadith that demonstrate the innocence of Aisha radiya Llahu ‘anha from what the senior hypocrites fabricated, and because of which those who perished, perished.

My object here is not to commentate on the verses or ahadith related to this matter, but I will mention some aspects that can be derived from these verses that I have mentioned, clarifying them with the narration that I also mentioned. Allah subhanahu wa ta ‘ala alone is the Helper.

1. Allah subhanahu wa ta ‘ala called this accusation Ifk. Ifk is a lie and slander. Rather, it is the worst and most abhorrent form of lying. In fact, this is lying in its most eloquent form. It is derived from afaka al shay’ which means ‘to turn something upside down’. Allah subhanahu wa ta ‘ala described it as Ifk because what is known about her situation is opposite (to what they accused her of).

Imam al Wahidi rahimahu Llah states:^[9]

 

والإفك هو الحديث المقلوب عن وجهه ومعنى القلب في هذا الحديث أي الذي جاء به أولئك النفر أن عائشة رضي الله تعالى عنها كانت تستحق الثناء بما كانت عليه من الحصانة وشرف الحسب والنسب لا القذف الذي رموها به فالذين رموها بالسوء قلبوا الأمر عن وجهه فهو إفك قبيح وكذب ظاهر

Ifk is a speech that has been turned upside down. The meaning of “turned upside down” in this hadith, (i.e., what those people uttered) is that Aisha radiya Llahu ‘anha deserved praise for her chastity, pedigree, and noble lineage, not the slander they accused her of. Those who accused her of evil turned the matter upside down, so it is a hideous slander and a blatant lie.

 

This text indicates to the falsehood of the claim and of her integrity and chastity. Therefore, woe to those who spew such speech with their tongues, which Allah subhanahu wa ta ‘ala has declared to be false and invalid.

2. Do not consider what happened, O family of Abu Bakr, to be evil for you. Rather, it is good for you in this world and the Hereafter.

As for the goodness of this world, Allah subhanahu wa ta ‘ala has granted you a truthful tongue and manifested honour, through His care for Umm al Mu’minin radiya Llahu ‘anha. He revealed her innocence in His Book and made her story a universal law.

As for the goodness of the Hereafter, it is increased reward and elevated status, in addition to forgiveness of sins and generous provision in Jannat. Furthermore, she was pure under the purity of the Prophet salla Llahu ‘alayhi wa sallam, as will be discussed in due course, Allah willing.

3. The punishment for anyone who made this slander. Anyone who speaks about this issue will have a share of the severe punishment, as a result of their sin. Allah subhanahu wa ta ‘ala has concealed the nature of the punishment due to its seriousness and horror, and that it is one of the most heinous types of punishment, whether in this world or the Hereafter.

4. Allah subhanahu wa ta ‘ala informs us that everyone who spreads this slanderous talk will bear a share of the sin, proportionate to their involvement in it. This indicates to the prohibition of such statements, its dissemination, and propagation, whether in that era or afterward, and that they are all sinners. Ithm (sin) is the greatest of all sins.

Errors and sins are of four types:^[10]

• Al dhunub, the plural of dhanb, this is similar to faults, and this is the lowest of them.
• Al khataya, the plural of khati’ah, i.e. error which is the opposite of correct.
• Al sayyi’at, the plural of al sayyi’ah, i.e. evil deeds, the opposite of good deeds.
• Al ma’asi, the plural of ma’siyah, i.e. disobedience, the opposite of obedience.

Thus, the highest form of sin is al ma’siyah (disobedience), and the lowest is al dhanb (error). These are mentioned in the Qur’an and the Prophetic Sunnah.

5. However, the one who took part in the greater portion of it will be subjected to severe punishment in this world and the Hereafter. This refers to ‘Abdullah ibn Ubayy ibn Salul, as proven from Sahih al Bukhari and Sahih Muslim.

6. Allah’s subhanahu wa ta ‘ala chastisement of the believers when some of them indulged in such evil speech. Why, when you heard this slander, didn’t you compare this speech to yourselves. If it is not appropriate for you, then Umm al Mu’minin radiya Llahu ‘anha is more deserving of innocence than you, in a more obvious and more appropriate way. This is from Allah subhanahu wa ta ‘ala as an exaggeration in His rebuke and reprimand.

7. It was more appropriate for the believers, when they heard this slander, to say that this is a clear and obvious slander. It is said that this is what Abu Ayyub al Ansari radiya Llahu ‘anhu said when his wife asked him about what the people were saying. He said, “That is a lie.”

8. What these slanderers have said is an accusation, and in order to be acquitted, they must bring four witnesses to attest to what they have said. If they do not bring witnesses, then they are lying in their claim; and they did not bring any witnesses and how can they?

9. Allah’s subhanahu wa ta ‘ala ruling on these slanderers that they are liars in reality. This is because a person can bring evidence and false witnesses while he is lying. Even if he appears truthful to people, he is a liar in the sight of Allah subhanahu wa ta ‘ala. Sometimes, he may be unable to bring evidence while he is truthful in reality. Thus, he—even though is a liar apparently and according to the Shari’ah—is truthful in the sight of Allah subhanahu wa ta ‘ala. However, if he is unable to bring evidence, while he is in reality lying in his claim, this is even more heinous, because he is a liar in the sight of Allah subhanahu wa ta ‘ala, and he is unable to bring evidence. These slanderers are unable to bring evidence for their accusation, and in the sight of Allah subhanahu wa ta ‘ala, they are liars. If they are liars, then whoever believes them and repeats their words should be disappointed.

10. What proves the invalidity of their claim is the arrival of Umm al Mu’minin radiya Llahu ‘anha riding openly on the mount of Safwan radiya Llahu ‘anhu at noon, with the entire army watching, and the Prophet salla Llahu ‘alayhi wa sallam among them. If there was something questionable happening, it would not have happened so openly, before all witnesses. Therefore, it is evident that what the slanderers spread through their rumours was a complete lie, a false statement, a shameless and obscene frivolity, and a losing deal.

11. What also indicates to its invalidity is that the man she is accused with—Safwan ibn al Mu’attal radiya Llahu ‘anhu—is a man who had never uncovered a woman’s garment before as is clearly stated in the hadith.

 

والله إن الرجل الذي قيل له ما قيل ليقول سبحان الله والذي نفسي بيده ما كشفت عن كنف أنثى قط ثم قتل بعد ذلك شهيداً في سبيل الله

By Allah, the man who was accused says, “Glory be to Allah! By the One Who has control of my life, I have never uncovered a woman’s garment.” Then he was martyred in the path of Allah.^[11]

 

12. This shameful lie that was picked up by the slanderers and transmitted to others, do not think it is insignificant, simple, or easy. Rather, it is great and its danger is great by Allah subhanahu wa ta ‘ala. That is, even if Aisha radiya Llahu ‘anha had not been the wife of the Prophet salla Llahu ‘alayhi wa sallam, it would still not have been insignificant—because it is a slander against a righteous, believing woman—then how about when she is the wife of the unlettered Prophet, the seal of the prophets, and the leader of the Messengers ‘alayhim al Salam? She is one of the leaders of the wives of the prophets, in fact, the wife of the master of mankind in this world and the Hereafter. Therefore, Allah subhanahu wa ta ‘ala is possessive that such statements should be made against the wife of His noble and selected Prophet salla Llahu ‘alayhi wa sallam.

13. Were it not for the mercy of Allah subhanahu wa ta ‘ala and the promise He made to His Prophet salla Llahu ‘alayhi wa sallam—that He would not punish the Ummah while their Prophet was present—as mentioned in the verse:

 

وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ ۚ

But Allah would not punish them while you, (O Muhammad), are among them.^[12]

 

In addition to His mercy, which was manifested by the presence of the guiding mercy (i.e. the Prophet salla Llahu ‘alayhi wa sallam), a great punishment would have been inflicted upon the Ummah. But the promise was fulfilled, preventing the punishment from descending. Allah subhanahu wa ta ‘ala concealed the nature of the punishment to increase its horror and severity.

14. This slander and accusation are nothing but a rumour based on neither knowledge nor insight and perception. It is merely a corrupt, evil suspicion and a malicious rumour. Therefore, you should not have spread it or uttered it with your tongues. This simile is noticeable in the verse:

 

إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ

When you received it with your tongues and said with your mouths that of which you had no knowledge.

 

15. Allah’s subhanahu wa ta ‘ala rebuke of the believers and chastising them a second time that, why, when you heard the accusation, did you not falsify those who delved into it and fabricated it? We will not and cannot speak of this false and forbidden talk, nor will we utter it in any way, for it is a grave slander. Then why did you not say, “Allah subhanahu wa ta ‘ala is beyond that such a thing should be said about the wife of His Prophet, His friend, and His beloved salla Llahu ‘alayhi wa sallam?”

16. The exaltation of Allah subhanahu wa ta ‘ala by stating, “Glory be to You,” indicates to the enormity and seriousness of this statement. Therefore, it is obligatory on the believers to reject and nullify it, not to transmit it and spread it.

17. Forbiddance and warning from Allah subhanahu wa ta ‘ala that this statement or anything similar should ever be uttered by the believers. Allah subhanahu wa ta ‘ala used the word ‘forever’ to further emphasise this statement, and that none should fall into it or anything similar, ever again, if you believe in Allah subhanahu wa ta ‘ala and revere His Prophet salla Llahu ‘alayhi wa sallam. Therefore, complete destruction awaits anyone who spews such speech, is charmed by it, and slanders the honour of the chaste leader (Aisha) and her sisters.

18. Allah’s subhanahu wa ta ‘ala statement, “If you are believers,” is an exhortation to them not to fall into such a statement. A true believer would never utter such a shameful lie nor would he engage in it, as he is possessive over the honour of the Prophet salla Llahu ‘alayhi wa sallam, lest his honour be touched by the slightest suspicion. Rather, he would wish to sever ties, so that not even the slightest of harm afflicts the Prophet salla Llahu ‘alayhi wa sallam or upsets his heart in the slightest way. This is the action of the hypocrites and of those whom Shaitan leads astray, and their feet slip.

19. The slanderers accused the pure and chaste Aisha radiya Llahu ‘anha of immorality, out of revenge, hatred, and malice towards the Prophet salla Llahu ‘alayhi wa sallam. However, Allah subhanahu wa ta ‘ala exonerated her of this slander. Therefore, anyone who disparages her with that which Allah subhanahu wa ta ‘ala has exonerated her of has falsified Allah subhanahu wa ta ‘ala, and whoever falsifies Allah subhanahu wa ta ‘ala is a disbeliever.

Ibn Kathir rahimahu Llah states:^[13]

 

قد أجمع العلماء رحمهم الله تعالى قاطبة على أن من سبها بعد هذا ورماها بما رماها به بعد هذا الذي ذكر في هذه الآية فإنه كافر لأنه معاند للقرآن وفي بقية أمهات المؤمنين قولان أصحهما أنهن كهي والله تعالى أعلم

The scholars rahimahumu Llah unanimously agreed that whoever disparages her after this and accuses her of what he accused her of, after what is mentioned in this verse, is a disbeliever, because he is opposing the Qur’an. There are two opinions regarding the remaining Mothers of the Believers, the most correct of which is that they are like her. And Allah subhanahu wa ta ‘ala knows best.

 

Al Imam Malik rahimahu Llah said:^[14]

 

من سب أبا بكر وعمر رضي الله تعالى عنهما أدب ومن سب عائشة قتل لأن الله تعالى يقول يَعِظُكُمُ اللهُ أَنْ تَعُوْدُوْا لمِثْلِهِ أَبَدًا إِنْ كُنْتُمْ مُّؤْمِنِيْنَ فمن سب عائشة رضي الله تعالى عنها فقد خالف القرآن ومن خالف القرآن قتل

Whoever disparages Abu Bakr and ‘Umar radiya Llahu ‘anhuma will be punished. Whoever disparages Aisha will be executed, because Allah subhanahu wa ta ‘ala states, “Allah warns you against returning to the likes of this (conduct), ever, if you should be believers.” Whoever disparages Aisha has opposed the Qur’an, and whoever opposes the Qur’an will be killed.

 

Thus, he is an apostate disbeliever, and he is to be killed for blasphemy, not as a prescribed punishment. Allah subhanahu wa ta ‘ala knows best.

20. Repeated warning from Allah subhanahu wa ta ‘ala to those who listen and engage in it, “Allah warns you against returning to the likes of this (conduct), ever, if you should be believers,” until the verse, “And if it had not been for the favour of Allah upon you and His mercy.” That is, were it not for Allah’s favour upon you and His mercy upon you—for He is the One Who is merciful to His creation—you would have perished in what you indulged in. But Allah subhanahu wa ta ‘ala granted respite, and He does not punish as long as the Prophet salla Llahu ‘alayhi wa sallam is among you, “But Allah would not punish them while you, (O Muhammad), are among them.” Were it not for that, He would have hastened their punishment for the slanderous talk they indulged in. This is because Allah subhanahu wa ta ‘ala knows the treachery of these liars. This warning is repeated several times.

21. Allah subhanahu wa ta ‘ala chastising them once again and His warning to the slanderers that whoever hears an obscenity and spreads it, and whoever hears an evil and desires to spread it and disseminate it, will be punished in this world—which is the prescribed penalty of slander—and in the Hereafter, which is the painful torment in the fire of Jahannam.

22. Allah’s subhanahu wa ta ‘ala warning to the believers against following the footsteps and temptations of Shaitan, for he only commands immorality, evil, and transgression, as Allah subhanahu wa ta ‘ala says, “O you who have believed, do not follow the footsteps of Shaitan. And whoever follows the footsteps of Shaitan – indeed, he enjoins immorality and wrongdoing,” whereas Allah subhanahu wa ta ‘ala forbids immorality, wrongdoing, and transgression, as He states:

 

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ ۚ

Indeed, Allah orders justice, good conduct, and giving (help) to relatives and forbids immorality, bad conduct, oppression.^[15]

 

Spreading such a rumour is following in the footsteps of Shaitan. Were it not for the grace and mercy of Allah subhanahu wa ta ‘ala, no one would ever be purified.

23. Similarly, the verses also explain the ruling on those who slander Aisha radiya Llahu ‘anha—and according to the preferred opinion, those who slander any one of the other Mothers of the Believers radiya Llahu ‘anhunna—that they are cursed in this world and the Hereafter. Thus, repentance will not benefit them, in addition to the severe punishment in the Hereafter. This ruling is different from those who slander other chaste women, where their repentance is accepted. Allah subhanahu wa ta ‘ala collated between the verses, “Indeed, those who (falsely) accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment. On a Day when their tongues, their hands, and their feet will bear witness against them as to what they used to do.” and between the verses—in the same Surah, “And those who accuse chaste women and then do not produce four witnesses – lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient, Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful.”

This is the view of a number of commentators, most notably ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma, al Dahhak, Ibn Jubayr, and others. Whoever slanders one of the Mothers of the Believers—particularly Aisha radiya Llahu ‘anha—Allah subhanahu wa ta ‘ala will inflict His curse and wrath upon him. It is said that this is why the prescribed penalty was not carried out on ‘Abdullah ibn Ubayy ibn Salul. Allah subhanahu wa ta ‘ala knows best.

24. Then the verses explain the state of these liars on the Day of Qiyamah, when their tongues will testify against them for what they uttered, and their hands and feet for what they did in this world. Allah subhanahu wa ta ‘ala will make them speak as testimony to the sins they committed and the transgressions they perpetrated. Allah subhanahu wa ta ‘ala will recompensate them fully, without any reduction. Upon witnessing this, they will realise that Allah subhanahu wa ta ‘ala is the Truth, and that His promise, His warnings, and His reckoning are just wherein there is no injustice.

25. Regarding the last verse, “Evil words are for evil men, and evil men are (subjected) to evil words. And good words are for good men, and good men are (an object) of good words,” there are two opinions among the Mufassirin:

The first opinion: This is the view of most of the Mufassirin, that evil speech is for evil men, and evil men are for evil speech, and good speech is for good men, and good men are for good speech.

The reason for this—as stated by al Tabari rahimahu Llah—is that offensive speech is more appropriate for offensive people, while good speech is more appropriate for good people. Therefore, the hypocrites are more deserving of the speech that they attributed to Aisha radiya Llahu ‘anha, while she was more deserving of innocence and chastity than them. This is the view of Mujahid, Ibn Jubayr, ‘Ata’, and al Zujaj, who said that this is the best interpretation of this verse. Ibn Kathir also mentioned this.^[16]

I say: This meaning is supported by the end of the verse: “Those (good people) are declared innocent of what they (i.e., slanderers) say.”

The second opinion: Evil women are for evil men, evil men are for evil women, good women are for good men, and good men are for good women.

This view inevitably goes back to the first view, i.e., Allah subhanahu wa ta ‘ala would not have made Aisha radiya Llahu ‘anha the wife of the Prophet salla Llahu ‘alayhi wa sallam except that she was good, because the Prophet salla Llahu ‘alayhi wa sallam is better than all good people. If she were, Allah forbid, evil, she would not have been suitable for him, neither according to the Shari’ah nor by destiny. That is why Allah subhanahu wa ta ‘ala said, “Those (good people) are declared innocent of what they (i.e., slanderers) say.” That is, good men and women are completely distant from what the slanderers and aggressors say. And Allah subhanahu wa ta ‘ala knows best.

Therefore, since she was the wife of the purest, this indicates that she was pure. Had she been otherwise, Allah subhanahu wa ta ‘ala would not have exonerated her, nor would He have allowed His Prophet salla Llahu ‘alayhi wa sallam to remain with her. Allah subhanahu wa ta ‘ala knows best.

26. Allah’s subhanahu wa ta ‘ala statement, “For them is forgiveness and noble provision,” contains two glad tidings for Aisha radiya Llahu ‘anha even though it also includes others who were slandered: 1. Allah’s subhanahu wa ta ‘ala forgiveness for her because of the lies and slander said about her, of which Allah subhanahu wa ta ‘ala exonerated her. 2. The generous provisions that Allah subhanahu wa ta ‘ala has prepared for her in the Gardens of Bliss.

Likewise, it indicates to the fact that she will be the wife of the Prophet salla Llahu ‘alayhi wa sallam in Jannat on the Day of Qiyamah, as will be discussed shortly, Allah willing.

27. Allah subhanahu wa ta ‘ala explicitly exonerates her from the slander of the evil men and women. Therefore, whoever repeats or utters this slander is a liar who has denied the Qur’an and thus deserves disbelief and death, Allah forbid.

28. What Allah subhanahu wa ta ‘ala has prepared for her in Jannat because of the lies and slander that she has been accused of; that she will be the wife of the Prophet salla Llahu ‘alayhi wa sallam in Jannat, in addition to the forgiveness of sins, from which no human being is free of—except the prophets ‘alayhim al Salam as they are infallible—and generous provisions in Jannat.

Abu Wa’il rahimahu Llah narrates:

 

قام عمار على منبر الكوفة فذكر عائشة وذكر مسيرها وقال إنها زوجة نبيكم الله في الدنيا والآخرة

‘Ammar stood on the pulpit of Kufah. He mentioned Aisha and her journey, and said, “She is the wife of your Prophet salla Llahu ‘alayhi wa sallam in this world and the next.”^[17]

 

Ibn ‘Abbas radiya Llahu ‘anhuma came to visit Aisha radiya Llahu ‘anha and said:

 

يا أم المؤمنين تقدمين على فرط صدق على رسول الله صلى الله عليه وسلم وعلى أبي بكر رضي الله تعالى عنه

O Umm al Mu’minin, you are advancing towards the true forerunners; the Prophet salla Llahu ‘alayhi wa sallam and Abu Bakr radiya Llahu ‘anhu.^[18]

 

29. I conclude this section with what some investigative scholars have mentioned:

If we ponder into the Qur’an, we find that four people were tested: two men and two women, viz. Yusuf, Musa ‘alayhima al Salam, Maryam, and Aisha radiya Llahu ‘anhuma.

As for Yusuf ‘alayh al Salam, he was accused of fornication, and Allah subhanahu wa ta ‘ala exonerated him through the tongue of a baby in the cradle, as Allah subhanahu wa ta ‘ala mentioned in the Qur’an:

 

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ اللَّهِ ۖ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِنْ دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ ۚ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا أَنْ يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ قَالَ هِيَ رَاوَدَتْنِي عَنْ نَفْسِي ۚ وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ فَلَمَّا رَأَىٰ قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ

And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.”

He said, “(I seek) the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.”

And she certainly determined (to seduce) him, and he would have inclined to her had he not seen the proof (i.e., sign) of his Lord. And thus (it was) that We should avert from him evil and immorality. Indeed, he was of Our chosen servants. And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, “What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?”

(Yusuf) said, “It was she who sought to seduce me.”

And a witness from her family testified, “If his shirt is torn from the front, then she has told the truth and he is of the liars. But if his shirt is torn from the back, then she has lied and he is of the truthful.”

So, when he (i.e., her husband) saw his shirt torn from the back, he said, “Indeed, it is of your (i.e., women’s) plan. Indeed, your plan is great (i.e., vehement).”^[19]

 

As for Musa ‘alayh al Salam, the Banu Isra’il accused him of having a scrotal hernia—a flaw in men. The Qur’an has indicated to this by stating:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَىٰ فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا ۚ وَكَانَ عِنْدَ اللَّهِ وَجِيهًا

O you who have believed, be not like those who abused Musa; then Allah cleared him of what they said. And he, in the sight of Allah, was distinguished.^[20]

 

Then Allah subhanahu wa ta ‘ala cleared him by means of a rock.

Abu Hurairah radiya Llahu ‘anhu narrates:

 

قال رسول الله صلى الله عليه وسلم كانت بنو إسرائيل يغتسلون عراة ينظر بعضهم إلى سوأة بعض وكان موسى عليه السلام يغتسل وحده فقالوا والله ما يمنع موسى أن يغتسل معنا إلا أنه آدر (أي عظيم الخصيتين)

The Prophet salla Llahu ‘alayhi wa sallam said, “The Banu Isra’il would bathe naked, some of them looking at the private parts of others. Musa ‘alayh al Salam would bath alone. They said, “By Allah, nothing prevents Musa from bathing with us except that he has a scrotal hernia.”

 

Another narration has it thus:

 

إن موسى كان رجلاً حيياً ستيراً لا يرى من جلده شيء استحياء منه فآذاه من آذاه من بني إسرائيل فقالوا ما يستتر هذا التستر إلا من عيب بجلده إما برص وإما أدرة وإما آفة وإن الله أراد أن يُبرئه مما قالوا لموسى قال فذهب مرة يغتسل فوضع ثوبه على حجر ففر الحجر بثوبه قال فجمح موسى بإثره يقول ثوبي حجر ثوبي حجر حتى نظرت بنو إسرائيل إلى سوأة موسى قالوا والله ما بموسى من بأس فقام الحجر حتى نظر إليه فأخذ ثوبه فطفق بالحجر ضربا قال أبو هريرة والله إنه بالحجر ندب ستة أو سبعة ضرب موسى بالحجر

Musa was a modest and bashful person, and nothing of his skin would be visible due to his modesty. Some amongst the Banu Isra’il caused him harm by saying, “He only conceals himself this way because of a defect in his skin, either leprosy, hernia, or a disease.” Allah subhanahu wa ta ‘ala wanted to exonerate him from what they said about Musa.

Once, he went to bathe and placed his garment on a rock, and the rock rolled away with his garment. Musa ran after it, saying, “My garment, rock! My garment, rock!” until the Banu Isra’il looked at Musa’s private parts and remarked, “By Allah, there is nothing wrong with Musa.” The rock stalled until it could be seen. Thereafter, Musa took his garment and began to strike the rock.

Abu Hurairah radiya Llahu ‘anhu comments, “By Allah, there are six or seven marks on the stone, due to Musa’s strikes.”^[21]

 

As for Maryam radiya Llahu ‘anha, she was accused of fornication. Allah subhanahu wa ta ‘ala acquitted her through the tongue of her son ‘Isa ‘alayh al Salam while he was a baby in the cradle, as Allah subhanahu wa ta ‘ala mentions:

 

فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ ۖ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا

Then she brought him to her people, carrying him. They said, “O Maryam, you have certainly done a thing unprecedented. O sister (i.e., descendant) of Harun, your father was not a man of evil nor was your mother unchaste.”

So, she pointed to him. They said, “How can we speak to one who is in the cradle a child?”

(‘Isa) said, “Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and Zakat as long as I remain alive.”^[22]

 

As for Aisha radiya Llahu ‘anha, when she was accused of immorality, Allah subhanahu wa ta ‘ala exonerated her with the Qur’an. Allah subhanahu wa ta ‘ala was not satisfied with her being acquitted by a prophet, an angel, a child, or even by a concealed revelation (hadith). Rather, Allah subhanahu wa ta ‘ala exonerated her with His eternal and everlasting Word, from slander, accusation, and falsehood.^[23]

All of this is an honour from Allah subhanahu wa ta ‘ala to His chosen, and beloved Prophet, our Master Muhammad salla Llahu ‘alayhi wa sallam, a distinction for his household, and an honour for his family.

30. If we look into the Qur’an and examine the verses that describe what the Banu Isra’il perpetrated, such as them slandering Allah subhanahu wa ta ‘ala, establishing a partner, a wife, and a child for Him—Allah subhanahu wa ta ‘ala is beyond that, killing the prophets ‘alayhim al Salam, denying their messengers ‘alayhim al Salam, adopting the calf and idols, seeking to take other deities, and claiming that they were the sons and beloved of Allah subhanahu wa ta ‘ala—Allah is beyond that. Similarly, what the Christians perpetrated in terms of disbelief, atheism, and polytheism, and the disbelief, atheism, and denial that others perpetrate, we will realise that:

• We do not find Allah subhanahu wa ta ‘ala expressing such anger as found in the incident of the slander.
• We do not find the harshness of the ruling that we find in the verses of the slander.
• We do not find the warning of painful punishment that we find in the verses of the slander.
• We do not find the devastating blows that we find in the verses of the slander.
• We do not find the warning of the possible punishment that we find in the verses of the slander.
• We do not find the rebuke and blame for those who slander as well as those who remain silent, as we find in the verses of the slander.
• We do not find the information through the limbs speaking to testify against the slanderers on the Day of Qiyamah, as we find in the verses of the slander.
• We do not find the threat and warning, as we find in the verses of the slander… etc.

All of this and more is due to Allah’s subhanahu wa ta ‘ala possessiveness and concern over the household of the Prophet salla Llahu ‘alayhi wa sallam and a demonstration of their lofty status and position, in accordance with the exalted status and lofty position of the Prophet salla Llahu ‘alayhi wa sallam. Allah subhanahu wa ta ‘ala knows best.

Al Imam al Zamakhshari rahimahu Llah states:

 

لو فليت القرآن كله وفتشت عما أوعد به العصاة لم تر الله تعالى قد غلظ في شيء تغليظه في إفك عائشة رضوان الله تعالى عليها ولا أنزل من الآيات القوارع المشحونة بالوعيد الشديد والعتاب البليغ والزجر العنيف واستعظام ما ركب من ذلك واستفظاع ما أقدم عليه ما أنزل فيه عن طريق مختلفة وأساليب مفتنة كل واحد منها كاف في بابه ولو لم ينزل إلا هذه الثلاث من قوله إِنَّ الَّذِيْنَ يَرْمُوْنَ إِلى هُوَ الْحَقُّ الْمُبِينُ لكفى بها حيث جعل القذفة ملعونين في الدارين جميعاً وتوعدهم بالعذاب العظيم في الآخرة وبأن ألسنتهم وأيديهم وأرجلهم تشهد عليهم بما أفكوا وبهتوا وأنه يوفيهم جزاءهم الحق الواجب الذي هم أهله حتى يعلموا عند ذلك أَنَّ اللهَ هُوَ الْحَقُّ الْمُبِيْنُ فأوجز في ذلك وأشبع وفصل وأجمل وأكد وكرر وجاء بما لم يقع في وعيد المشركين عبدة الأوثان إلا بما هو دونه في الفظاعة وما ذلك إلا لأمر…. ثم ذكر ملخص ما ذكرته برقم (۲۸) ثم قال فانظر كم بينها وبين تبرئة أولئك وما ذاك إلا لإظهار علو منزلة رسول الله صلى الله عليه وسلم والتنبيه على إنافة محل سيد ولد آدم وخيرة الأولين والآخرين وحجة الله على العالمين ومن أراد أن يتحقق عظمة شأنه صلى الله عليه وسلم وتقدم قدمه وإحرازه لقصب السبق دون كل سابق فليشتق ذلك من آيات الإفك وليتأمل كيف غضب الله سبحانه وتعالى له في حرمته وكيف بالغ في نفي التهمة عن حجابه

If you were to examine the entire Qur’an and investigate that which the disobedient have been threatened with, you will never find Allah subhanahu wa ta ‘ala being more severe in anything than He was in the slander of Aisha radiya Llahu ‘anha. He has not revealed more devastating verses filled with severe threats, eloquent rebuke, and harsh warnings, (declaring) the magnitude of what was the outcome and the atrociousness of what followed, as He revealed regarding this, through various ways and fascinating methods, each of which is sufficient in its own chapter. Had He only revealed these three verses from “Indeed, those who (falsely) accuse chaste,” until “and they will know that it is Allah who is the manifest Truth,” it would have been sufficient, as He cursed the slanderers in both abodes, threatened them with a severe punishment in the Hereafter, promised that their tongues, hands, and feet would bear testimony against them for their slander and false accusation, and affirmed that He would give them their due recompense, which they deserve, so that they may realise that Allah is the manifest truth.

Allah subhanahu wa ta ‘ala mentioned it concisely and comprehensively, in detail and briefly, He emphasised and repeated, and mentioned such threats that were not mentioned to the polytheists and the idol worshippers, except to a lesser degree. All this was only for a reason…

(Thereafter, he mentioned the summary of what I mentioned in no: 28, and then said:) See the difference between the acquittal of Aisha radiya Llahu ‘anha and the acquittal of those people. That is only to demonstrate the lofty status of the Prophet salla Llahu ‘alayhi wa sallam and to draw attention to the great distinction of the leader of mankind, the best of the first and the last, and Allah’s subhanahu wa ta ‘ala proof over the worlds salla Llahu ‘alayhi wa sallam.

Whoever wants to realise his great status, his precedence, and his achievement of complete precedence over all others, let him derive that from the verses of the slander. Let him ponder on how Allah subhanahu wa ta ‘ala became angry for his sanctity and to what great lengths He went to refute the accusation from His veil.^[24]

 

I have lengthened the discussion in this section because of its importance. Therefore, a Muslim should beware of falling under the wrath of Allah subhanahu wa ta ‘ala and should distance himself from His wrath, lest he be among those cursed in both worlds, Allah forbid.

 

55. Allah’s entreaty to the heart of Abu Bakr to restore the allowance to his relative who faltered by slandering

Allah subhanahu wa ta ‘ala states in the Qur’an:

 

وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ

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? And Allah is Forgiving and Merciful.^[25]

 

This verse demonstrates the virtue of Abu Bakr radiya Llahu ‘anhu and his high status by Allah subhanahu wa ta ‘ala. This is because when the first ten verses of Surah al Nur were revealed, exonerating Aisha radiya Llahu ‘anha, he took an oath that he would not spend on Mistah ibn Uthathah—as previously mentioned in the hadith—who was his cousin. He was a poor and needy man who had no wealth except what Abu Bakr radiya Llahu ‘anhu provided for him. He was one of the Muhajirin, but faltered when he engaged in the slanderous speech. Allah accepted his repentance and the prescribed penalty was carried out on him.

When Allah subhanahu wa ta ‘ala revealed the innocence of Aisha radiya Llahu ‘anha and the souls of the believers were comforted, and Allah subhanahu wa ta ‘ala accepted the repentance of those who spoke out in this case after the prescribed penalty had been meted out on them, Allah subhanahu wa ta ‘ala began to affectionately persuade the heart of Abu Bakr radiya Llahu ‘anhu towards his relative and kinsman, Mistah, the poor and needy Muhajir.

Thus, Allah subhanahu wa ta ‘ala revealed this verse, urging him to follow Allah subhanahu wa ta ‘ala and to forgive and pardon the wrongdoer, until he restored the allowance which he used to provide to his poor, Muhajir relative, after he had faltered, then repented, and the prescribed penalty was meted out on him. Allah subhanahu wa ta ‘ala encouraged him to forgive: would you not love for Allah to forgive you because of your forgiveness and pardon of those who wronged you? Allah subhanahu wa ta ‘ala concluded the verse by saying, “And Allah is Forgiving and Merciful.” i.e., He is abundant in forgiveness and mercy for His servants despite their many sins. Then how could the servants not follow their Lord’s example in forgiving and pardoning those who wronged them? This is why Abu Bakr radiya Llahu ‘anhu said, as mentioned in the hadith, “Yes, by Allah, I love Allah to forgive me.” Then he restored Mistah’s allowance, saying, “By Allah, I will never take it away from him.” That is why Abu Bakr was regarded as al Siddiq (the truthful one). May Allah be pleased with him, his daughter, and all the other Companions.

There are many important issues in this verse. Some of them are:

A. Allah subhanahu wa ta ‘ala says, “And let not those of virtue among you and wealth swear,” i.e., the people of charity, kindness, and virtue should not take an oath not to maintain family ties with their needy Muhajir relatives. This is the ultimate in kindness, gentleness, and compassion on maintaining family ties.

B. Allah subhanahu wa ta ‘ala urges forgiveness for any wrongdoing, harm, or crime committed, and abstention from punishing them.

C. Thereafter, Allah subhanahu wa ta ‘ala addresses Abu Bakr radiya Llahu ‘anhu: do you not love that Allah should forgive you for pardoning and bestowing favour upon them? Allah subhanahu wa ta ‘ala is Forgiving of the sins of those who obey Him and Merciful to them to punish them. This is the ultimate in honour from Allah subhanahu wa ta ‘ala to Abu Bakr radiya Llahu ‘anhu that He addresses him directly.

D. When this verse was revealed, Abu Bakr radiya Llahu ‘anhu said, “Yes, by Allah, O our Lord, we love that You forgive us.” He restored what he had being doing for him and said, “By Allah, I will never take it away from him,” as mentioned in the previous hadith of Aisha radiya Llahu ‘anha.

E. This verse indicates to the high status of Abu Bakr radiya Llahu ‘anhu and Allah’s subhanahu wa ta ‘ala love for him, that Allah subhanahu wa ta ‘ala has persuaded him regarding his poor, Muslim, Muhajir cousin, and describes him with virtue, generosity, and goodness. He requests him not to take an oath and then says to him with the utmost tenderness, kindness, and care, “Do you not love that Allah should forgive you?”

F. This verse—as ‘Abdullah ibn al Mubarak rahimahu Llah stated—is the most hopeful verse in the Qur’an.^[26]

G. The manner Abu Bakr radiya Llahu ‘anhu endured this gentle and sublime address from the Most Compassionate, Most Merciful is astonishing. This demonstrates the strength of his iman, the steadfastness of his heart, the strength of his endurance, and the strength of his heart.

May Allah be pleased with Abu Bakr radiya Llahu ‘anhu, along with all the Companions of the Prophet salla Llahu ‘alayhi wa sallam and grant us good thoughts and love for them, and may we be resurrected with them.

 

56. Their submission and obedience to the Prophet salla Llahu ‘alayhi wa sallam and their success due to that

Allah subhanahu wa ta ‘ala states:

 

إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقْهِ فَأُولَٰئِكَ هُمُ الْفَائِزُونَ

The only statement of the (true) believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful. And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him – it is those who are the attainers.^[27]

 

After Allah subhanahu wa ta ‘ala mentioned the state of the stubborn, obstinate hypocrites, those who, when they are called to the Prophet of Allah, they turn away, avert, and refuse to come, Allah subhanahu wa ta ‘ala mentions the state of the Companions radiya Llahu ‘anhum; how they respond when they are called to Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam. They only listen, obey, and comply, because they fear Allah subhanahu wa ta ‘ala and are fearful of His punishment. Therefore, they attained success and great salvation. (The following is derived from this verse):

A. Allah subhanahu wa ta ‘ala described them as believers. This is a testimony from Him for the Companions of His Prophet salla Llahu ‘alayhi wa sallam, a testimony that is unparalleled. Therefore, woe to those who attempt to strip them of this description and attribute the opposite to them.

B. Allah subhanahu wa ta ‘ala used the word ‘Messenger’ in conjunction with the word ‘Allah’ (when they are called to Allah and His Messenger)—even though the one calling is the Prophet salla Llahu ‘alayhi wa sallam, and coming to him is what arouses interest—to demonstrate that what the Prophet salla Llahu ‘alayhi wa sallam rules is actually what Allah subhanahu wa ta ‘ala has ruled and then the Prophet salla Llahu ‘alayhi wa sallam uttered it. Therefore, their obedience to the Prophet salla Llahu ‘alayhi wa sallam was obedience to Allah subhanahu wa ta ‘ala. I have discussed this verse and similar ones in several books.

C. The compliance and obedience of the Companions radiya Llahu ‘anhum when they came to the Prophet salla Llahu ‘alayhi wa sallam, their observance of his judgment, and their absolute submission to him salla Llahu ‘alayhi wa sallam.

D. Allah subhanahu wa ta ‘ala honouring them; hence, He described them as successful, saying, “And those are the successful.”

E. Allah subhanahu wa ta ‘ala informing us of the reward of those who obey Allah subhanahu wa ta ‘ala and His Prophet salla Llahu ‘alayhi wa sallam in what He has ruled and prescribed, and those who fear Allah subhanahu wa ta ‘ala; i.e., great success. Allah subhanahu wa ta ‘ala described them as the victorious, stating, “It is those who are the attainers.”

F. If the Companions radiya Llahu ‘anhum did not attain all good, nor were they safe from all evil, nor did they succeed through their iman, obedience, and compliance, whereas they are the best and most virtuous of the creation after the Prophets ‘alayhim al Salam, then who will achieve that after them?

 

57. Some of the promises Allah made to the Companions

Allah subhanahu wa ta ‘ala states:

 

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession (to authority) upon the earth just as He granted it to those before them and that He will surely establish for them (therein) their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, (for) they worship Me, not associating anything with Me. But whoever disbelieves after that – then those are the defiantly disobedient.^[28]

 

In this verse, Allah subhanahu wa ta ‘ala explains what He promised the Companions of His beloved Prophet salla Llahu ‘alayhi wa sallam—after mentioning the hypocrites—that He will make them successors on earth, establish the din, and replace fear with security. The following becomes clear from this verse:

A. Describing them as having iman and righteous deeds, a description that will not be removed from them until they meet Allah subhanahu wa ta ‘ala. Therefore, woe to those who attempt to strip them of this description.

B. Allah’s subhanahu wa ta ‘ala promise to them that He will make this Ummah—the first among them being the Companions radiya Llahu ‘anhum—successors on the earth and leaders of the people, so that the land will be reformed through them and the people will submit to them.

C. Allah’s subhanahu wa ta ‘ala promise to them that He will establish the din, which He is pleased with, for them. How can He establish the din for them if He is not pleased with them, they are not capable of upholding it, and they are not just and trustworthy to bear the responsibility?

D. Allah’s subhanahu wa ta ‘ala promise to them that He will replace the fear they had been experiencing in Makkah and Madinah with security.

E. Allah’s subhanahu wa ta ‘ala notification that this Ummah—led by the Companions radiya Llahu ‘anhum—will worship Allah subhanahu wa ta ‘ala and continue to do so, unlike what happened with previous nations, where they disobeyed their Prophets ‘alayhim al Salam during their lifetimes.

F. Allah’s subhanahu wa ta ‘ala promise that this Ummah in totality will never disbelieve in its Lord, nor will it turn back on its heels, as happened to those who came before it. Therefore, a group of them will continue to adhere to the truth, as mentioned in a mutawatir (consecutively narrated) hadith from the Prophet salla Llahu ‘alayhi wa sallam, which I have mentioned in another book.^[29]

G. Everything that Allah subhanahu wa ta ‘ala promised came true, as the Prophet salla Llahu ‘alayhi wa sallam did not depart from this world until Makkah, Khaybar, Bahrain, and the rest of the Arabian Peninsula were conquered, till they reached the outskirts of Greater Syria. During the era of Abu Bakr radiya Llahu ‘anhu, Damascus was conquered, along with parts of Egypt and Palestine. During the era of ‘Umar radiya Llahu ‘anhu the whole of Greater Syria was conquered, as were all of Egypt, Iraq, and most of Persia. Khosrow and Caesar were defeated. The cities were occupied, taxes were being collected, the lands embraced Islam, and the Muslim cities were filled with knowledge and din. All of this is a true substantiation to His words. Thawban radiya Llahu ‘anhu narrated:

 

قال رسول الله صلى الله عليه وسلم إن الله زوى لي الأرض فرأيت مشارقها ومغاربها وإن أمتي سيبلغ ملكها ما زوي لي منها

The Prophet salla Llahu ‘alayhi wa sallam said, “Indeed, Allah folded the earth for me, and I saw the East and the West. Indeed, my Ummah’s rule will reach that which has been folded for me…”^[30]

 

Allah subhanahu wa ta ‘ala knows best.

 

58. Allah subhanahu wa ta ‘ala requesting His Prophet salla Llahu ‘alayhi wa sallam to be lenient with them

Allah subhanahu wa ta ‘ala commands in the Qur’an:

 

وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

And lower your wing (i.e., show kindness) to those who follow you of the believers.^[31]

 

It is sufficient for the Companions radiya Llahu ‘anhum to be proud, honoured, and distinguished, that Allah subhanahu wa ta ‘ala asked His selected Prophet salla Llahu ‘alayhi wa sallam—despite his humility, noble character, nobility, good traits, and gentle speech—to be gentle with them.

In this verse:

A. Allah subhanahu wa ta ‘ala described them with the attribute of iman. This is an inseparable attribute for them.

B. Allah subhanahu wa ta ‘ala informed us of their following the Prophet salla Llahu ‘alayhi wa sallam.

C. The status of these Companions radiya Llahu ‘anhum by Allah subhanahu wa ta ‘ala, such that Allah subhanahu wa ta ‘ala requests His Prophet salla Llahu ‘alayhi wa sallam to humble himself for them.

 

59. Their worship and their supplication to Allah out of hope and fear

Allah subhanahu wa ta ‘ala states:

 

إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ  تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt (Allah) with praise of their Lord, and they are not arrogant. Their sides part (i.e., they arise) from (their) beds; they supplicate to their Lord in fear and aspiration, and from what We have provided them, they spend.^[32]

 

These two verses were revealed regarding the Ansar radiya Llahu ‘anhum who would perform Salah between Maghrib and ‘Isha’ and would not go to their homes until after Salat al ‘Isha’.^[33] Some say that they were revealed regarding some Companions radiya Llahu ‘anhum who would perform Salat al Tahajjud at night. In this verse:

A. Allah subhanahu wa ta ‘ala described them as prostrating out of humility before Allah subhanahu wa ta ‘ala and devoid of arrogance, when they were reminded of the verses of Allah subhanahu wa ta ‘ala. Prostration has been mentioned because the worshipper is closest to Allah subhanahu wa ta ‘ala in this state. This indicates to their benefit from their obedience and closeness to Allah subhanahu wa ta ‘ala.

B. Their frequent glorification of Allah subhanahu wa ta ‘ala. One who frequents something is—in essence—the one who is described as such. Frequent glorification indicates to the intensity of their love for Allah subhanahu wa ta ‘ala, because the one who loves something frequently mentions it.

C. Their sides being away from their beds at night means they sleep a little. When they were not turning in their sleep, they were frequently remembering Allah subhanahu wa ta ‘ala, as Allah subhanahu wa ta ‘ala described them in another verse:

 

كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ

They used to sleep but little of the night.^[34]

 

Thus, they frequently performed Tahajjud and worshipped Allah subhanahu wa ta ‘ala.

D. Their supplication to Allah subhanahu wa ta ‘ala out of fear of His punishment and hope and desire for His reward. This is evidence of the strength of their recognition of their Lord subhanahu wa ta ‘ala.

E. Their spending of what Allah subhanahu wa ta ‘ala had provided them with in His path, which indicates to their lack of greed for this world and their desire for what is by Allah subhanahu wa ta ‘ala.

F. Allah subhanahu wa ta ‘ala described them as having iman in Him and His verses.

G. Their quick response to their Lord subhanahu wa ta ‘ala and their lack of arrogance, because Allah subhanahu wa ta ‘ala mentioned the answer to the condition without mentioning any connecting tool, to show the speed of their response.

 

60. Allah sending His army—the angels and wind—to support and assist them

Allah subhanahu wa ta ‘ala mentions:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا ۚ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

O you who have believed, remember the favour of Allah upon you when armies came to (attack) you and We sent upon them a wind and armies (of angels) you did not see. And ever is Allah, of what you do, Seeing.^[35]

 

Allah subhanahu wa ta ‘ala addressed the Companions radiya Llahu ‘anhum with a description of iman and asked them to remember Allah’s favour upon them, wherewith He honoured them on the Day of the Battle of the Trench, when they were attacked by an army that they could not withstand in terms of numbers and equipment, but they were reduced to dust. Allah subhanahu wa ta ‘ala sent his army, the angels and a violent wind upon them. This jolted their feet, uprooted their tents, extinguished their fires, and struck awe into their hearts. Consequently, they fled, retreating. There was no need for the Muslims to engage in combat, for Allah subhanahu wa ta ‘ala had sufficed them. Therefore, Allah subhanahu wa ta ‘ala asks them to always remember this great blessing, and this is what the Prophet salla Llahu ‘alayhi wa sallam continuously mentioned. This verse contains:

A. Allah’s subhanahu wa ta ‘ala addressing the Companions radiya Llahu ‘anhum with the description of iman, as an honour and a tribute to them. Therefore, this description remained constantly with them and will continue to remain so. Whoever attempts to strip them of it incurs the wrath of Allah subhanahu wa ta ‘ala, as they are refuting Allah’s words, testimony, and knowledge.

B. Allah’s subhanahu wa ta ‘ala love for them and His mercy upon them, as He saved them from the danger that was staring at them. Therefore, Allah subhanahu wa ta ‘ala asked them to remember that blessing upon them.

C. Allah subhanahu wa ta ‘ala sent a strong and powerful army to support them, even though they did not see them. This was represented by the angels, led by Jibril ‘alayh al Salam, and the extremely cold wind, knowing that Allah subhanahu wa ta ‘ala only sent upon them the easterly breeze, not the westerly wind.^[36]

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

نصرت بالصبا وأهلكت عاد بالدبور

I was aided by the easterly breeze. ‘Ad were destroyed by the westerly wind.^[37]

 

D. Among the honours and favours of Allah subhanahu wa ta ‘ala upon the Companions radiya Llahu ‘anhum is that the address from Allah subhanahu wa ta ‘ala was directed to them, and not to the Prophet salla Llahu ‘alayhi wa sallam, as is the case with many addresses due to many reasons. Among them is Allah’s subhanahu wa ta ‘ala concern for them, His mercy toward them, and demonstrating their status by Him. They were also in extreme distress and fear, so it was appropriate to alleviate their suffering and remind them of this blessing.

E. The Companions radiya Llahu ‘anhum attained this exalted status only due to their attachment and companionship of the Prophet salla Llahu ‘alayhi wa sallam and by Allah’s subhanahu wa ta ‘ala selection, as will be explained in Surah Fatir, Allah willing.

 

NEXT⇒ Verses of the Glorious Qur’an in Praise of the Companions – Verses 61 – 70

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^[1]  Surah al Nahl: 110.

^[2]  Sahih Muslim, book on iman, chapter on Islam cancels what came before it, and similarly Hijrah and Hajj, Hadith: 192.

^[3]  Surah al Kahf: 28.

^[4]  Musnad Ahmed, 3/63, 96; Sunan Abi Dawood, book on knowledge, chapter on stories, Hadith: 3666; Sunan al Tirmidhi, book on asceticism, chapter on what has been reported that the poor Muhajirin will enter Jannat before the rich, Hadith: 2351, he deemed it to be hasan; Sunan Ibn Majah, book on asceticism, chapter on the status of the poor, Hadith: 4123; Musnad Abi Ya’la, 2/382-383, 485-486; al Bazzar: Kashf al Astar, 4/239; al Mu’jam al Awsat, 1/33; Dala’il al Nubuwwah, 1/351-352; Sharh al Sunnah, 14/191-192; al Targhib wa al Tarhib, 5/303 onwards; Majma’ al Zawa’id, 10/259-260; al Durr al Manthur, 5/381-382. Some have narrated it briefly. Part of it has already been mentioned. It has many corroborating narrations.

^[5]  Surah al Hajj: 58-59.

^[6]  As stated in the hadith of ‘Abdullah ibn Zaid radiya Llahu ‘anhu and Abu Hurairah radiya Llahu ‘anhu. Sahih al Bukhari, book on wishes, chapter on when is it permissible to say ‘if’; book on the merits of the Ansar, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam statement: ‘Had it not been for the Hijrah, I would have been one of the Ansar; Sahih Muslim, book on Zakat, chapter on giving to those whose hearts are to be reconciled to Islam, Hadith: 139.

^[7]  Surah al Nur: 11-26.

^[8]  Sahih al Bukhari, book on Tafsir, Surah al Nur, chapter on, “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,’”; Sahih Muslim, book on repentance, chapter on the hadith of slander and acceptance of the slanderer’s repentance, Hadith: 56-58.

^[9]  Al Wasit fi Tafsir al Qur’an al Majid, 2/307.

^[10]  Sharh Arba’in Baban min Sunan al Tirmidhi.

^[11]  Sahih al Bukhari, book on Tafsir, Surah al Nur, chapter on ‘Indeed, those who love that immorality should be spread’; Sahih Muslim, book on repentance, chapter on the hadith of slander and acceptance of the slanderer’s repentance, Hadith: 57.

^[12]  Surah al Anfal: 33.

^[13]  Tafsir Ibn Kathir, 3/276.

^[14]  Tafsir al Qurtubi, 12/205; al Shifa’, 2/1109; al Sarim al Maslul, pg. 566; al Saif al Maslul, pg. 417.

^[15]  Surah al Nahl: 90.

^[16]  Refer to Tafsir al Qurtubi, 12/211.

^[17]  Sahih al Bukhari, book on tribulations, chapter 18 on ‘Uthman ibn al Haytham narrated to us.

^[18]  Sahih al Bukhari, book on the virtues of the Companions, chapter on the virtues of Aisha radiya Llahu ‘anha.

^[19]  Surah Yusuf: 23-28.

^[20]  Surah al Ahzab: 69.

^[21]  Sahih al Bukhari, book on bathing, chapter on the one who bathes naked alone in seclusion; Sahih Muslim, book on menstruation, chapter on the permissibility of bathing naked in seclusion, Hadith: 75, book on virtues, chapter on the virtues of Musa ‘alayh al Salam, Hadith: 155, 156.

^[22]  Surah Maryam: 27-31.

^[23]  Refer to Tafsir al Qurtubi, 12/212; al Kashshaf, 3/68, where they have mentioned it briefly.

^[24]  Al Kashshaf, 3/67-68, Fath al Bari, 8/477-478, briefly.

^[25]  Surah al Nur: 22.

^[26]  Sahih Muslim, 4/2136, it is included in Hadith: 56.

^[27]  Surah al Nur: 51-52.

^[28]  Surah al Nur: 55.

^[29]  Refer to ‘Azim Qadrihi wa Rif’at Makanatihi ‘ind Rabbihi. I have mentioned the narrations, its chains of transmission, and the names of the Companions who narrated this hadith.

^[30]  Sahih Muslim, book on trials and signs of Qiyamah, chapter on the destruction of this Ummah by one another, Hadith: 19.

^[31]  Surah al Shu’ara’: 215.

^[32]  Surah al Sajdah: 15-16.

^[33]  Asbab Nuzul al Qur’an, pg. 366-367.

^[34]  Surah al Dhariyat: 17.

^[35]  Surah al Ahzab: 9.

^[36]  Refer to Dala’il al Nubuwwah fi Ghazwat al Khandaq, where I have explained the mercy of the Prophet salla Llahu ‘alayhi wa sallam to these disbelievers, beginning with him not praying for their destruction and the sending of the easterly wind, which is not meant to cause destruction—it is a gentle, cool, and gentle breeze—while the destructive westerly wind was not sent upon them. I also explained the secret behind this.

^[37]  Sahih al Bukhari, book on seeking rain, chapter on the Prophet’s salla Llahu ‘alayhi wa sallam saying: I have been aided by the easterly wind; Sahih Muslim, book on seeking rain, chapter on the easterly and westerly wind, Hadith: 17.