Chapter on the Story of the False Accusation (al-Ifk)

Abu Abdullah Muhammad ibn Isma'il al-Bukhari - may Allah have mercy on him - narrated that Nu'man ibn Rashid reported from al-Zuhri: The incident of the false accusation (al-Ifk) took place during the Ghazwah of al-Muraysi'.

Abu al-Husayn ibn Bishran informed us, saying: Abu al-Hasan Ali ibn Muhammad al-Misri reported, saying: Muhammad ibn Ibrahim ibn Jannad narrated to us, saying: Sulayman ibn Harb informed us, saying: Hammad ibn Zaid narrated to us from Nu'man ibn Rashid and Ma'mar from al-Zuhri, from Urwah, from Aisha that whenever the Prophet (peace be upon him) intended to travel, he would draw lots among his wives.

She said: "So he drew lots among us during the Ghazwah of al-Muraysi', and my lot came out, and a calamity befell the one who faced calamity."

Key Points:

1. The incident of the false accusation (al-Ifk) occurred during the Ghazwah of al-Muraysi'.
2. Before traveling, the Prophet (peace be upon him) would draw lots among his wives.
3. Aisha's lot came out during the Ghazwah of al-Muraysi' and a calamity befell one of the individuals involved.

Translation of Classical Arabic Text

I said: So far have gone the companions of the expeditions: Muhammad bin Yasir and Muhammad bin Umar al-Waqidi.

Al-Waqidi narrated from: Ya'qub bin Yahya bin Abbad bin Abdullah bin al-Zubair, from Issa bin Ma'mar, from Abbad bin Abdullah who said: I asked Aisha, "O mother, narrate to me your account of the expedition of al-Muraysi'."

Abu al-Husayn Ibn al-Fadl al-Qatatan informed us: Abu Sahl bin Ziyad al-Qatatan narrated to us, who said: Ubaid bin Abd al-Wahid bin Sharik al-Bazzaz informed us, who said: Yahya bin Abd Allah bin Bukayr narrated (may Allah be pleased with him).

And Abu al-Husayn Ali bin Ahmad bin Abdan conveyed to us, who said: Ahmad bin Ubayd al-Saffar narrated to us, who said: Ubaid bin Sharik and Ibn Milhan informed us but were separated.

And Abu Abdullah al-Hafiz informed us: Abu Bakr bin Ishaq al-Faqih told us, who said: Ahmad bin Ibrahim bin Milhan narrated to us, who said: Yahya bin Abd Allah bin Bukayr narrated to us, who said: Layth bin Sa'd narrated from Yunus bin Yazid, from Ibn Shihab, that he said: Urwah bin al-Zubair, Sa'id bin al-Musayyib, Alqamah bin Waqqas, and Ubaidullah bin Abd Allah bin Atba narrated on the authority of Aisha, the Prophet's wife, may Allah's prayers and peace be upon him, when the people of falsehood said what they said, Allah declared her innocent of what they accused her, and each group narrated to me a different part of the story.

And part of their narration agrees with another part, although some were more precise than others. Urwah narrated from Aisha and they claimed regarding the narration of al-Qattan, while some are more careful and they claimed that Aisha, the Prophet's wife, said: When the Messenger of Allah intended to go out on a journey, he would draw lots among his wives, and the wife whose turn it was, went out with him.

Translation of Classical Arabic Text

Statement by Aisha: Aisha said, "During a battle that the Prophet (peace be upon him) participated in, my necklace broke and I lost it. After the battle was over, as we were returning to Al-Madinah, I was carrying the necklace in my houdaj and coming down from it. We walked until the Prophet (peace be upon him) finished that battle. When he closed [the battle], and we neared Al-Madinah as travelers, the call to journey was announced. So, I stood up when they announced the call to journey, and I walked until I passed the army. As soon as I tended to my needs, I turned back to my riding animal, only to find that a bead from Zafar had come off. I sought after it and was delayed while searching for it. The group who had been traveling with me approached and took care of my houdaj, placing it on the camel that I was supposed to ride. They assumed I was inside it. At that time, the women were lean, subsisting only on dates and not weighed down by excessive flesh. The people did not mind the lightness of the houdaj when they lifted it. I was still a young girl at that time. They sent the camel off and left. When I found that my bead had come off after the army had been gone for some time, I returned to their homes, but found no one there, neither calling out to me nor answering me. So, I waited. According to another version of the story: I went back to my house, thinking they would realize I was missing and come back for me. In another version, they would send someone to fetch me. As I was sitting in my house, feeling tired, I fell asleep. Safwan ibn Al-Muattal Al-Sulami, and later, Dakhwan, caught up with the army from behind."

Key Points:

• Aisha recounts losing her necklace during a battle led by the Prophet Muhammad.
• She describes her journey back to Al-Madinah after the battle.
• Her bead from Zafar falls off, causing a delay in her return.
• A group mistakenly assumes she is in the houdaj while she searches for the lost bead.
• The women of that time were described as lean, subsisting mainly on dates.
• The story involves Safwan ibn Al-Muattal Al-Sulami catching up with the army.

Encounter on the Journey

One night, as I was traveling, I came across a man sleeping under the moonlight. He recognized me immediately upon seeing me, even though our encounters had always been veiled. Before I could even utter a word, he silently signaled for me to follow him. Without a single word spoken between us, I followed his lead, mounting the steed he offered and riding into the night.

The Ill-Fated Journey

Our journey led us to the encampment of the army, where turmoil had engulfed midday's tranquility. Chaos reigned, and those who had conspired met their fates. As we arrived in the city, I found solace in the stranger's assistance, a man whose lineage was as mysterious as his character. His subtle gestures spoke volumes, hinting at a past shrouded in enigma and intrigue.

A Man of Shadows and Valor

Known only by his actions, this enigmatic figure moved silently among men, a shadow in a sea of warriors, including the fearless Safwan. Legends speak of his bravery and poetic prowess, an enigmatic enforcer of justice, unseen by many yet revered by those who knew his true nature.

Translation of Classical Arabic Text

Excerpt from the Text:

Translation:

For a month, people kept spreading the false accusations made by the people of the slander against me, but I had no knowledge of that. It troubled me that I did not know the kindness I used to see from the Messenger of Allah, peace and blessings be upon him, when I complained. Messenger of Allah would come to me, greet me, ask about my well-being, and then leave. This made me doubtful, but I did not feel any evil. One day, after cleansing myself, I went out with Um Mistah towards the Manasi area, where we used to go out only at night. This was before our homes were shielded closely by covered roofs. Our situation was like that of the early Arab practice of relieving oneself facing away from the dwelling places. We found it inconvenient to use the covered roofs near our houses. Um Mistah stumbled on her garment, and I heard her saying, "May Mistah be ruined!" I said to her, "How bad is your statement; do you curse a man who participated in the Battle of Badr?" She said, "What do you know about it?" And in another narration, she said, "A man from the Companions of the Messenger of Allah, peace and blessings be upon him." She asked, "Did you not hear what he said?" I replied, "No, by Allah." She then informed me about the statements of the slanderers, which intensified my illness. When I returned home, the Messenger of Allah, peace and blessings be upon him, came to me, greeted me, and asked about my well-being. I asked for permission to visit my parents to ensure the news from them directly."

Key Points:

1. Accusations of slander against the speaker.
2. Feeling troubled due to the absence of kindness from the Messenger of Allah.
3. Going out at night due to close coverage near dwellings.
4. Um Mistah's stumble leading to a conversation about the Battle of Badr.
5. The speaker seeking permission to visit parents for clarification.

Intercession and Mercy

In this enlightening hadith, a woman approached the Prophet Muhammad (peace and blessings be upon him) seeking his counsel about a personal matter. She expressed her distress to the Prophet, who in turn called upon Ali ibn Abi Talib and Usama ibn Zaid to offer advice. Usama indicated the innocence and love within her family, while Ali emphasized the vastness of God's mercy and that alternative marriage options were plentiful.

Wisdom and Compassion

The Prophet's wisdom and compassion are evident in his response. He summoned Barira to assess the situation, and she confirmed the woman’s innocence and integrity. The Prophet, recognizing her predicament, sought to rectify the issue by confronting Abdullah ibn Ubayy, who had caused her distress. Addressing the Muslims gathered, the Prophet emphasized the importance of standing up for justice and defending those who have been wronged.

Translation of Classical Arabic Text

Sa'd ibn Mu'adh and the Allegiance

They mentioned a man whom I did not know except good, and he would only come to visit my family with me. Sa'd ibn Mu'adh al-Ansari then stood up and said, "O Messenger of Allah, I absolve you from him. If he is from the Aws tribe, I will sever his neck. And if he is from our brothers of the Khazraj, then you order, and we will obey." Sa'd ibn Ubada, the leader of the Khazraj, then stood up, known before that for his righteousness, and said to Sa'd ibn Mu'adh, "By Allah, you are lying! You shall not kill him, nor are you capable of killing him!" Usaid ibn Hudayr then stood up, the cousin of Sa'd ibn Mu'adh, and said the same.

The Controversy

There was disagreement among scholars regarding Sa'd ibn Mu'adh, who passed away after the Banu Qurayza incident. Some claimed that he passed away from the injuries he sustained during that encounter, while others argued that he died due to a different event. The confusion arose due to conflicting accounts from different narrators. Despite this, the consensus was that Sa'd ibn Mu'adh had indeed passed away.

Conclusion

In conclusion, the narrative surrounding Sa'd ibn Mu'adh's death remains a topic of debate among scholars, with varying opinions on the circumstances leading to his demise. However, it is widely agreed that he was a righteous man who played a significant role in the early Islamic community.

Saad ibn Ubadah Accusation

Saad ibn Ubadah was told by someone that he was lying and that they would kill him because he was a hypocrite arguing in favor of the hypocrites. This led to a commotion among the tribes of Aws and Khazraj, to the point where they almost resorted to fighting. At that time, the Messenger of Allah, peace be upon him, was standing on the pulpit. He continued to address and calm them until they quieted down.

Aisha's Reaction

Aisha, may Allah be pleased with her, narrates that she cried for two days and a night without sleep due to the situation. She mentioned her distress even when her parents were present, and continued crying for another two nights and a day. She was in deep sorrow, as tears wouldn't stop flowing despite her anguish.

Intercession of Others

While Aisha was weeping, a woman from the Ansar sought permission to sit with her. Aisha allowed her, and they both wept together. In this emotional moment, the Prophet Muhammad then entered and, after greeting them, sat down.

Advice from Prophet Muhammad

After letting her express herself, Prophet Muhammad advised Aisha to seek forgiveness from Allah if she felt she had done wrong. He emphasized the importance of repentance, reassuring her that Allah pardons those who acknowledge their mistakes and seek His forgiveness.

Aisha's Response

Aisha, suffering from the recent incident and unable to control her emotions, turned to her father, Abu Bakr, for guidance on how to respond to the Prophet's advice. She was torn between confessing guilt she may not have committed or asserting innocence that others might not believe.

Conclusion

The emotional turmoil and uncertainty Aisha experienced serves as a reminder of the importance of patience and seeking Allah's help in times of difficulty. As expressed in the Quran (Surah Yusuf, 18), "Beautiful patience is required. And Allah is the one sought for help against what you describe." (25)

Reflections of Aisha, the wife of the Prophet Muhammad (peace be upon him)

In a moment of contemplation, Aisha, the wife of Prophet Muhammad (peace be upon him), reflects on her innocence and the divine reassurance of her purity. She acknowledges that though she is acquitted by God, she never anticipated receiving a revelation specifically concerning her. Aisha hopes for a vision from the Prophet that would further absolve her of any doubt.

Divine Revelation of Innocence

Despite her desire for validation, Aisha never witnessed the Prophet rise or any member of the household receive the customary revelation. Eventually, a revelation comes confirming her innocence, bringing joy and laughter to the Prophet, who reassures her with the words: "By Allah, God has declared your innocence."

Acceptance and Forgiveness

Aisha's mother urges her to approach the Prophet to express gratitude, but Aisha, overwhelmed by gratitude towards Allah, recites verses revealing that the false accusations brought against her hold hidden blessings and should be seen as a means of atonement for all involved.

Lessons Learned

Upon this divine revelation, Abu Bakr, Aisha's father and a close companion of the Prophet, expresses his love for forgiveness. He no longer supports those he was previously assisting, in light of the revelation emphasizing the importance of aiding relatives, the needy, and migrants in the way of Allah and encouraging forgiveness. Thus, he redirects his charity and vows never to retract his support from those he was previously helping.

Hadith Narration

It was narrated by Aisha that the Messenger of Allah (peace and blessings be upon him) used to ask Zainab bint Jahsh about her affairs. He said: "O Zainab, what do you know or what have you seen?" She said: "O Messenger of Allah, I protect my hearing and sight, and I know only good." She was one of the wives of the Prophet (peace and blessings be upon him) who was falsely accused but whom Allah exonerated and her sister Hamnah fought for her and died among those who perished due to the slander.

Hadith Chain

This hadith was narrated by Abu 'Abdullah al-Qattan and recorded by Imam Bukhari in his authentic collection through Yahya ibn 'Abdullah ibn Bukayr. It was also transmitted by Imam Muslim from the narration of Ibn al-Mubarak through Yunus ibn Yazid.

Additional Source

At another instance, Aisha (may Allah be pleased with her) was questioned by the leader 'Abdullah ibn Ubayy who was known for his arrogance. She corrected him and testified to the innocence of the individual in question, citing the accounts of Sa'id ibn al-Musayyib, 'Urwa ibn az-Zubayr, 'Alqamah ibn Waqqas, and 'Ubaydullah ibn 'Utbah ibn Mas'ud who all heard Aisha confirming the innocence of the accused.

Translation of Classical Islamic Arabic Text

Glory be to Allah! From your people, Abu Salama ibn Abd al-Rahman ibn Awf, and Abu Bakr ibn Abd al-Rahman ibn al-Harith ibn Hisham, heard Aisha saying: "He was not good in my matter." This was narrated by al-Bukhari in his authentic collection from the hadith of Ma'mar.

Abu Ali al-Rudhbari informed us, saying: Abu Muhammad ibn Shawdhab al-Muqri' of Wasit narrated to us, saying: Muhammad ibn Abd al-Malik told us, saying: Yazid ibn Harun told us, saying: Abu Mashar told us, saying: Aflah ibn Abdullah ibn al-Mughira narrated to us from al-Zuhri, who said: "I was with al-Walid ibn Abd al-Malik, and he mentioned the hadith at length from Urwa, Ibn Musayyib, Alqamah, and Ubaidullah ibn Abdullah. Aisha did not mention Abu Salama and Abu Bakr ibn Abd al-Rahman, and he added: Al-Walid told us about it, but what is that? He said: Verily the Messenger of Allah, peace be upon him, participated in the Ghazwa of Bani al-Mustaliq, and he distributed shares among his wives. So my share and Umm Salama's share came out, and he mentioned the hadith."

Abu Amr Muhammad ibn Abdullah al-Adib informed us, saying: Abu Bakr al-Isma'ili told us, saying: Al-Qasim ibn Zakariya told us, saying: Bundar and Ibn al-Muthanna narrated to us, saying: Ibn Abi Adi informed us, saying: Shu'ba narrated to us, from Sulayman, from Abu al-Duha, from Masruq, who said: Hassan ibn Thabit entered upon Aisha, and recited some of his own poetry, saying: "A chaste mare unmatched in beauty is not high in stature, but becomes weak from the meat of wild animals." She said: "You are not like this." I said: "You claim that even a similar person could enter upon you, while Allah has revealed: 'And let not those of virtue among you and wealth swear not to give [aid] to their relatives...'" She said: "What punishment could be more severe than blindness?"

[30] Bukhari in his commentary on Surah An-Nur, Fath al-Bari (8:451).

[31] (Hassan) refers to a chaste mare, (Razan) indicates full of intellect, (Ma tuzann) meaning without suspicion, and (Ghurtha) signifies fasting due to scarcity of food.

Translation

It was narrated that:

It has been reported that the Prophet Muhammad, peace and blessings be upon him, once ordered the punishment of a man and a woman who were involved in an act of immorality with Aisha. The individuals responsible for carrying out the punishment were Abdullah bin Ubayy, Mus'ab bin Uthatha, Hassaan, and Hamnah bint Jahsh, the sister of Zainab bint Jahsh. They carried out the punishment in the presence of Safwan bin Al-Muattal As-Sulami. Aisha narrated that when the Prophet recited the verses of exoneration for her, he commanded the punishment of those involved in the immoral act with her.

Additional narration:

It is mentioned in another narration that Hassaan bin Thabit had spread rumors about Aisha, and he even composed derogatory poetry about her and similar incidents. He recited:

"The cloaks have become numerous, they have multiplied ... And Ibn al-Furai'ah has become the talk of the town."

These verses were recited in reference to Aisha and other similar events. The term "al-Jalabeep" was used by the polytheists in Mecca to refer to the companions of the Prophet Muhammad. "Ibn al-Furai'ah" refers to the mother of Hassaan bin Thabit, and "talk of the town" implies that he became a subject of discussion without anyone able to challenge him.

Source: Sahih Bukhari, Sahih Muslim

Excerpt from Classical Arabic Text

And indeed, what was said is not far-fetched
From you, time indeed, but it is said of a man who is easily swayed
If I have caused you distress as they have informed you
Then my whip will not return to my fingers

How could my love live and my help
Be for the family of the Messenger of Allah, adorned and exalted
For they have a glory seen by people
Which others fall short of, and glory extends far beyond measure

Al-Husayn ibn al-Fadl al-Qattan informed us, he said: Abu Bakr ibn Attab informed us, he said: Al-Qasim ibn Abdullah ibn al-Mughira informed us, he said: Ibn Abi Uways informed us, he said: Isma'il ibn Ibrahim ibn 'Uqbah narrated from his uncle Musa ibn 'Uqbah, in the account of what happened between the Jahjahah and a group of Ansar warriors at the water in the expedition of Bani al-Mustalaq, he said: Hassan ibn Thabit relayed the words of a poem that provoked the Ansar, stirring up anger as he mentioned the Muhajirun tribes who embraced Islam before the Prophet.

"The cloaks have become scarce and abundant
And Ibn al-Furay'ah was like the albino of the town
A man from the Banu Sulaym emerged, angry at Hassan's speech
The Sulami attacked him until it was thought he killed him, but in fact, it was Safwan ibn al-Mu'attal. It was reported that he wounded Hassan with a sword, but the Prophet did not order his hand to be cut off. When the Prophet was informed that the Sulami had attacked Hassan, he said to them, 'Capture him, and if Hassan is killed, then kill him with the same weapon.' They captured Safwan and brought him to the Prophet."

It was reported in the Seerah of Ibn Hisham: "But it is the saying of a man who is easily swayed."

Translation of Classical Arabic Text

In this passage, it is narrated that the Prophet Muhammad (peace be upon him) clothed a man named Sa'd ibn 'Ubadah, who was sent by his people and was found in a mosque by the Prophet praying. The Prophet asked him who had clothed him, and he replied that Sa'd ibn 'Ubadah had done so. Then, Musa ibn 'Uqbah mentioned a story regarding 'Abdullah ibn Ubay and his spending on the Prophet's Companions and his appearance during the incident of the hypocrites. Later, Sa'd ibn Mu'adh stood and apologized on behalf of 'Abdullah ibn Ubay, seeking the Prophet's forgiveness.

It is also highlighted that Sa'd ibn Mu'adh passed away in Al-Madinah five years after the Hijrah. The incident involving Sa'd ibn Mu'adh being wounded in battle and his subsequent passing away is also referenced, indicating that the event did not occur during the rumor of 'A'ishah (may Allah be pleased with her). The timing of these events is discussed in relation to the Battle of Banu Al-Mustaliq and the Battle of Al-Muraysi' known confusions. Sa'd ibn Mu'adh's death is estimated to have occurred after the month of Sha'ban in that year.