Bukhari

Hadith Commentary:
This lengthy hadith pertains to the incident of Ifk (the slander against Aisha radi Allahu anha).
Hazrat Hassan, having been influenced by the misguidance of the hypocrites, initially became involved among those who leveled accusations.
Later, he repented and bore witness to the purity of Hazrat Aisha, as is mentioned in the poem cited in "Hisaan Razaan."
His mother was Fari’ah bint Khalid bin Khunais bin Lawdhan bin Abdud bin Tha’labah bin Khazraj.
Umm Ruman was the mother of Hazrat Aisha radi Allahu anha. When she heard this incident from the tongue of Hazrat Aisha radi Allahu anha, she was not as grieved as Hazrat Aisha herself, for she was a dignified woman not easily affected by such absurdities.
However, Hazrat Abu Bakr as-Siddiq radi Allahu anhu, upon hearing of his beloved daughter’s distress, began to weep; he could not bear the sorrow of his pride of the family.
When the verses of exoneration were revealed, Hazrat Aisha radi Allahu anha thanked Allah the Exalted and, in the fervor of faith, uttered those words mentioned at the end of the narration: that she would thank Allah alone, Who had made her able to show her face again, for all people, both common and elite, had become entangled in this news concerning her.
What can be said of Hazrat Aisha radi Allahu anha’s perfection in tawheed (monotheism), sincerity, and trust in Allah! Truly,
﴿وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ﴾ (an-Nur: 26)
The pure women are for the pure men, and the pure men are for the pure women.
Her chastity has been inscribed upon the tongues and hearts of every believer and upon the pages of the Book of Allah until the Day of Judgment.
That is the bounty of Allah; He gives it to whom He wills.
Radi Allahu anhum ajma’een, and may Allah disgrace the disbelievers and hypocrites until the Day of Judgment. Ameen.
The incident of the slander against Hazrat Aisha as-Siddiqah radi Allahu anha was fabricated by a hypocrite like Abdullah bin Ubayy, who was always plotting evil in his heart to undermine Islam.
Some others were also influenced by this hypocrite’s nonsense, but later they repented, such as Hazrat Hassan and Mistah, etc. Allah the Exalted revealed ten consecutive verses in Surah an-Nur regarding this matter, and until the Day of Judgment, the verses affirming Hazrat Aisha radi Allahu anha’s chastity will continue to be recited in the Noble Qur’an.
From this, a great virtue of Hazrat as-Siddiqah is established.
The most important aspect of this incident is that the Messenger of Allah sallallahu alayhi wa sallam was not a knower of the unseen (ghaib), otherwise why would he have remained in worry and hesitation for so many days? Those who hold the belief of knowledge of the unseen for him are greatly mistaken.
The jurists of the Hanafi school have clearly stated that holding the belief that the Prophets or saints possess knowledge of the unseen is disbelief (kufr).
As for the matter that many unseen things become known to them, this is dependent upon Allah’s revelation (wahy) and inspiration (ilhaam).
Allah the Exalted, as a miracle (mu’jizah) or a karamah (miraculous gift) for His righteous servants, informs them of certain matters whenever He wills; this cannot be called knowledge of the unseen (ghaib).
This is a gift from Allah.
Knowledge of the unseen is that someone comes to know something by himself without anyone informing him; such unseen knowledge is not possessed by any of the servants.
In the Noble Qur’an, it has been clearly proclaimed from the tongue of the Messenger:
﴿وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ﴾ (al-A’raf: 188)
If I had knowledge of the unseen, I would have accumulated much good, and no harm would have touched me.
Despite these details, those mullahs and clerics who entangle common Muslims in such debates and cause discord and strife do so only to satisfy their own greed, making fools of their disciples.
These are the evil scholars (ulama as-su’) because of whom Islam has, in most eras, suffered great losses.
To boycott such scholars and to restrain their tongues is a great jihad of the time, which today’s educated, enlightened, and discerning youth must undertake.
May Allah the Exalted have mercy on the blessed Ummah, so that they may recognize these so-called claimants of Islam and be saved from their tribulations.
Ameen.

Hadith Commentary:
1.
According to this detailed hadith, the strong moral state of the Muslims is evident from the following points:
➊.
The Messenger of Allah (sallallahu alayhi wa sallam) himself considered this incident to be nothing but a slander; he regarded not only his noble wife but also Safwan bin Mu'attal (radi Allahu anhu) as a chaste person.
➋.
Despite his complete certainty, he did not issue a definitive denial of the incident because a husband's denial in favor of his wife holds no weight in the eyes of opponents.
➌.
The parents of Sayyidah Aisha (radi Allahu anha) also personally considered her to be chaste, as is evident from the response of her mother, Umm Ruman (radi Allahu anha). However, they too could not issue a definitive denial or testify to her chastity, because a parent's testimony in favor of their daughter could not silence the opponents.
➍.
The Messenger of Allah (sallallahu alayhi wa sallam) in this matter consulted Sayyiduna Usama bin Zayd (radi Allahu anhu) and Sayyidah Zaynab bint Jahsh (radi Allahu anha). All of these were members of his household. All of them emphatically declared the chastity of Sayyidah Aisha (radi Allahu anha). Sayyidah Zaynab (radi Allahu anha), who was a co-wife and a rival to Sayyidah Aisha (radi Allahu anha), also spoke well of her. Sayyiduna Ali (radi Allahu anhu), who was a member of the household and whom the Prophet (sallallahu alayhi wa sallam) consulted, instead of denying the accusation or affirming the chastity of Sayyidah Aisha (radi Allahu anha), responded with consideration for the Prophet’s distress and contentment. However, not a single word escaped his lips that would support the accusation or cast any aspersion on the person or chastity of Sayyidah Aisha (radi Allahu anha).
2.
The direct impact of this incident was upon the Messenger of Allah (sallallahu alayhi wa sallam), and with a mere gesture from him, those who fabricated the slander could have been eliminated. However, when a dispute arose due to national and tribal partisanship, he bore this extremely painful distress upon himself but did not allow discord to arise among the Muslims.
3.
He remained restless and anxious for an entire month regarding this matter because he did not possess certain knowledge or knowledge of the unseen (ghayb); otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) would not have asked others about Sayyidah Aisha (radi Allahu anha). Perhaps there was wisdom in this delay, so that people who came later would not begin to consider him as the knower of the unseen (al-'Alim al-Ghayb), or strive to prove this.
4.
The legal aspect of this incident is that such testimonies, which indicate immorality, could never have been available, because all the circumstantial evidence was against it. The reality was that the woman left behind was not an ordinary woman, but the mother of all Muslims, and the man who came after was a steadfast Muslim who truly regarded her as his mother. Neither of them spoke to each other at that time or during the journey, and this journey took place in broad daylight, from morning until noon. The woman was riding on a camel, and the man was silently walking ahead until they rejoined the Muslim army. In such circumstances, there could only be two motives for suspicion: one, that the person harboring suspicion is himself evil-natured and wicked, who would think or do such things in such situations and thus assumes others are like himself; and two, that he seizes such an opportunity to spread such nonsense. Both of these traits were found among the hypocrites of that time. And Allah is the One whose help is sought.

Hadith Commentary:
Abu Bakr (radi Allahu anhu) broke his oath and offered expiation for it; this is the relevance to the chapter.
Mistah ibn Athathah was a Qurashi from the Muttalib clan.
He passed away in 34 AH at the age of 56.
Subhan Allah, honesty and fear of Allah reached their pinnacle in Abu Bakr as-Siddiq (radi Allahu anhu). Despite the fact that Mistah committed such a grave offense—he stirred up such a storm against his beloved daughter, who was also Mistah’s own cousin—and regardless of the kindness Abu Bakr used to show him, and regardless of Mistah’s ingratitude, he did not even consider the ties of kinship.
The slander against Aisha (radi Allahu anha) was itself a disgrace and humiliation for Mistah, but he fell for the deception of Shaytan.
This is how Shaytan humiliates a person; his intellect and understanding are taken away.
If it had been anyone else, Mistah’s action was such that not only would they never have shown kindness to him again, they would not even have tolerated seeing his face for the rest of their life. But in the end, one must marvel at Abu Bakr’s fear of Allah, kindness, and compassion: he resumed his usual treatment of Mistah and overlooked his offense.
The translation of the chapter heading is derived from here, because Abu Bakr as-Siddiq (radi Allahu anhu) had sworn an oath to abandon an act of goodness—maintaining ties with relatives—and was then commanded to break that oath. So, if someone swears an oath to commit a sin, then all the more so, it is necessary to break such an oath.
This can also serve as an example of swearing an oath in anger, because Abu Bakr as-Siddiq (radi Allahu anhu) initially swore in anger that he would not show kindness to Mistah.
(Taqrir of Maulana Waheeduz-Zaman, rahimahullah)

Hadith Commentary:
(1)
Among those who had slandered Aisha radi Allahu anha was also Mistah, even though he was under the care of Abu Bakr radi Allahu anhu. Abu Bakr radi Allahu anhu, out of anger, swore an oath that he would no longer spend on him. This oath of his was regarding the abandonment of obedience (not doing a good deed), and he was not allowed to persist in it. One is even more certainly not permitted to persist in an oath involving disobedience.
(2)
Abu Bakr as-Siddiq radi Allahu anhu took this oath in a state of anger, and the Messenger of Allah sallallahu alayhi wa sallam also took an oath in a state of anger. However, the difference between the two is that when the Messenger of Allah sallallahu alayhi wa sallam took the oath, he did not possess the thing at that time, nor was he able to fulfill it, whereas Abu Bakr as-Siddiq radi Allahu anhu, at the time of taking the oath, was a man of means and had the ability to spend. In any case, in such circumstances, if an oath is taken, it becomes binding, and if one acts contrary to it, expiation (kaffarah) must be given.
(Fath al-Bari: 11/690)

Hadith Commentary:
Imam Bukhari has included this hadith in this chapter because it mentions the story of the father of Prophet Yusuf (alayhis salam).
When Aisha (radi Allahu anha) was overcome with grief and distress, she could not recall the name of Yaqub (alayhis salam), so she referred to him as the father of Yusuf (alayhis salam).
This is the point of correspondence between the hadith and the chapter.

Hadith Commentary:
1.
During the campaign of the Battle of Banu Mustaliq, a large group of hypocrites, under the leadership of the chief of the hypocrites, Abdullah bin Ubayy (the accursed), got the opportunity to accompany the army of Islam. These people would not let go of any chance to shatter the unity of the Muslims through vile attacks and internal mischief. Thus, at the place of Muraysi', they used a minor dispute among the Muslims as a pretext to express their inner malice by using extremely low and insulting words about the Muhajirun and the leader of the Muhajirun (sallallahu alayhi wa sallam). Their conspiracies are also mentioned in detail in Surah al-Munafiqun. This mischief was still fresh when, on the return from this campaign, they raised another storm of indecency, which was the slander against the Truthful One of the Universe, Lady Aisha (radi Allahu anha), known as the Incident of Ifk, and this is discussed in detail in the mentioned hadith. The initial part of Surah al-Nur was revealed in the backdrop of this dangerous incident. The hypocrites themselves ended up disgraced.

2.
The reality was that the woman who was left behind from the army was not an ordinary woman, but the mother of all Muslims, and the one who came from behind was also a true Muslim who genuinely considered her his mother. The mother observed veiling (hijab) from him, and they did not converse with each other at that time, nor during the entire journey. This journey also took place in broad daylight, from morning until noon. The woman was riding a camel, and the man was silently walking ahead, and the journey was in the nearby area around Madinah, until they rejoined the Muslim army. In such circumstances, there could only be two motives for suspicion: one, that the person harboring suspicion is himself evil-natured and wicked, who thinks or does such things himself and assumes others are like him; and two, that he seizes such an opportunity out of enmity to utter such nonsense. Both these traits were found among the hypocrites. In such circumstances, it was Allah’s grace that He granted patience and steadfastness to the Muslims in general and to His Prophet (sallallahu alayhi wa sallam) in particular. Otherwise, the way the hypocrites struck at the Muslims, if the Muslims had risen in retaliation, the situation could have become very grave. In any case, the moral and faith-based condition of the general Muslims was so strong that, despite the intense propaganda of the hypocrites, no one was influenced except for three individuals. Among them, Hamnah bint Jahsh joined in the slander for the sake of her sister, Lady Zaynab bint Jahsh (radi Allahu anha), and to lower the status of Lady Aisha (radi Allahu anha).

3.
This incident also became a test of the faith of the Muslims, and the hypocrisy of the hypocrites was exposed. The hypocrites wanted to create division among the Muslims and weaken them, but the result was the opposite, and the moral aspect of the Muslims became even more prominent. During this period, Muslims were given such rulings that, by acting upon them, they could successfully confront such fitna-inducing and troublemaking storms. The degree to which individuals were affected by this painful incident, to that degree the divine revelation became a source of joy for them. The Messenger of Allah (sallallahu alayhi wa sallam) himself was smiling at the end of the revelation. The happiness of Abu Bakr (radi Allahu anhu) and Umm Ruman (radi Allahu anha) was such that they told their daughter to thank the Messenger of Allah (sallallahu alayhi wa sallam). As for Lady Aisha (radi Allahu anha), her happiness knew no bounds, for ten verses were revealed in her exoneration, which will continue to be recited until the Day of Judgment.

4.
In the context of this detailed incident, the strong moral state of the Muslims is evident from the following points:
(a)
The Messenger of Allah (sallallahu alayhi wa sallam) himself considered this incident to be a slander. He regarded not only his noble wife but also Safwan bin Mu'attal (radi Allahu anhu) as a chaste person.
(b)
The direct shock of this incident was felt by the Messenger of Allah (sallallahu alayhi wa sallam). With the slightest indication from him, the slanderers could have been eliminated, but when a dispute arose due to national and tribal partisanship, he bore this pain himself but did not allow the unity of the Muslims to be shattered.
(c)
The Messenger of Allah (sallallahu alayhi wa sallam) endured a whole month of extreme distress and anxiety in this matter because he did not possess certain knowledge or knowledge of the unseen; otherwise, there would have been no need to ask others about it. Perhaps there was also wisdom in this delay, so that later generations would not begin to consider or prove him to possess knowledge of the unseen.
(d)
Despite complete certainty, he did not issue a definitive denial of the incident because a husband's denial on behalf of his wife holds no weight in the eyes of opponents.
(e)
The parents of Lady Aisha (radi Allahu anha) also personally considered her chaste, but even they could not issue a definitive denial, because a parent's statement in favor of their daughter cannot silence the opponents.

5.
Shah Waliullah Muhaddith Dehlawi (rahimahullah), in his renowned book "Al-Fawz al-Kabir," writes that it is necessary for the exegete to briefly mention those incidents to which the verses allude, as in the case of the Incident of Ifk in Surah al-Nur. Therefore, it seems appropriate to take a cursory look at those verses that were revealed in the backdrop of the Incident of Ifk and in which there are clear references to it.
© "Indeed, those who brought forth the slander are a group among you." (al-Nur: 11/24)
Lady Aisha (radi Allahu anha) says: When Allah revealed my exoneration, the Messenger of Allah (sallallahu alayhi wa sallam) mentioned it from the pulpit and recited these verses, then descended and ordered that two men (Hasan and Mistah, radi Allahu anhuma) and one woman (Hamnah, radi Allahu anha) be given the punishment for slander (hadd al-qadhf). (Jami' al-Tirmidhi, Tafsir, Hadith: 3181)
© "And he who took upon himself the greater portion thereof—for him is a great punishment." (al-Nur 24:11)
According to the Interpreter of the Qur'an, Abdullah bin Abbas (radi Allahu anhu), Urwah bin Zubair, Hisham bin Urwah, Ibn Zayd (radi Allahu anhum), and Imam Mujahid, this refers to the chief conspirator among those who slandered the Truthful One of the Universe, the chief of the hypocrites, Abdullah bin Ubayy. (Tafsir al-Tabari: 89/8)
Lady Aisha (radi Allahu anha) says that this refers to Abdullah bin Ubayy the hypocrite. (Sahih al-Bukhari, Tafsir, Hadith: 4749)
He was not given the hadd for slander so that curses would continue to be sent upon him until the Day of Judgment and so that this punishment would not become an expiation for him. And Allah knows best.
© "Why, when you heard it, did not the believing men and believing women think good of themselves [i.e., of one another] and say, 'This is an obvious slander'?" (al-Nur: 24:12)
In this noble verse, Muslims are given moral training that just as a Muslim considers himself chaste, he should have the same assumption about his fellow brothers. If any evil-natured hypocrite accuses any of them, it should not be believed, and it should be immediately declared as slander. Especially if the accusation concerns the noble wife of the Messenger of Allah (sallallahu alayhi wa sallam), it should have no place in the hearts and minds of Muslims.
© "Why did they not produce four witnesses to it? And since they did not produce the witnesses, then they are, with Allah, the liars."
The legal aspect of the Incident of Ifk is that such evidence as would indicate immorality could never have been available, because all the circumstances were against it. This journey with Safwan bin Mu'attal (radi Allahu anhu) took place from morning until noon, in broad daylight, and near the populated area of Madinah. It was enough to prove the hypocrites liars that they could not produce four witnesses.
© "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." (al-Nur: 12/24)
It is enough for a person to be a liar that he passes on what he hears without verification. To pass on such things without investigation is a major sin. The Messenger of Allah (sallallahu alayhi wa sallam) said: "It is enough for a man to be considered a liar that he narrates everything he hears." (al-Nur: 15:2624)
© "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, Muqaddimat al-Imam Muslim: 7/(5))
This is a moral principle that every person should have a good opinion of others unless he has certain knowledge to the contrary. It is absolutely wrong to look at everyone with suspicion and doubt. Here, the matter was even more serious, as a slander was made against the noble wife of the Messenger of Allah (sallallahu alayhi wa sallam) merely on the basis of suspicion. Thus, from several narrations, it is known that Abu Ayyub al-Ansari (radi Allahu anhu), Zayd bin Harithah (radi Allahu anhu), Sa'd bin Mu'adh (radi Allahu anhu), Qatadah bin Nu'man (radi Allahu anhu), Ubayy bin Ka'b (radi Allahu anhu), and Usamah (radi Allahu anhu), upon hearing this incident, said:
﴿سُبْحَانَكَ هَٰذَا بُهْتَانٌ عَظِيمٌ ﴾ "Glory be to You! This is a great slander." (al-Nur: 16:24)
© "Allah admonishes you never to repeat the like of it, if you should be believers." (Fath al-Bari: 420/13)
That is, in the future, you should be alert and cautious against such hostile schemes of the hypocrites, and you should also keep in mind the great status of the Messenger of Allah (sallallahu alayhi wa sallam) and his family.
© "Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know." (al-Nur: 19:24)
Fahishah (immorality) refers to every act that incites a person's carnal desires. There are many forms of spreading immorality prevalent in our society, such as: theater, cinema, pictures, music and dance gatherings, internet and CDs, etc. In short, the scope of spreading immorality has become very wide today. For all these things, the same warning applies as mentioned in the noble verse.
© "Indeed, those who accuse chaste, unsuspecting, believing women are cursed in this world and the Hereafter; and they will have a great punishment." (al-Nur: 23/24)
The simple and innocent woman who is not familiar with the ways of immoral women, and against whom there is no accusation, to slander her is a major sin. In one narration, slandering such women is among the seven destructive sins that destroy previous good deeds. (Sahih al-Bukhari, Hudud, Hadith: 6857)
But here, the matter was even more serious, for the one who was slandered was not an ordinary woman, but the noble wife of the Messenger of Allah (sallallahu alayhi wa sallam) and the mother of the general believers. Those who slandered her can never escape Allah's curse and His punishment.
© "They are absolved of what the slanderers say. For them is forgiveness and a noble provision." (al-Nur: 24:26)
Imam al-Razi writes: The Muslims are unanimously agreed that in the noble verse, "Ifk" refers to the slander that was leveled against the Truthful One of the Universe, Lady Aisha (radi Allahu anha). (Tafsir al-Kabir: 32/172)
These are the verses that were revealed as a result of the incident of Surah al-Nur. After mentioning the rulings and punishment for the accusation of adultery (qadhf) at the beginning, the incident and its commentary are discussed. The incident is introduced by stating that all the rumors and stories that were spread were pure lies, slander, and malice, with not a trace of truth. All the exegetes have stated that the background of these verses is the Incident of Ifk, but the deniers of hadith in the present age say that this incident is fabricated and invented. There is no cure for stubbornness and obstinacy.

6.
Imam al-Bukhari (rahimahullah) has narrated this incident in about twenty-seven places in his Sahih. In four places, he has mentioned this hadith in detail, and in the remaining places, he has brought parts of this narration as needed. Similarly, in seven places, the Incident of Ifk is mentioned incidentally, the details of which we will discuss later. Among all these narrations, the most famous are those narrated from Lady Aisha (radi Allahu anha) through Imam al-Zuhri (rahimahullah), which are mentioned in various hadith collections. Imam al-Zuhri heard selected parts of the Incident of Ifk from his four teachers: Alqamah bin Waqqas (radi Allahu anhu), Sa'id bin al-Musayyib (radi Allahu anhu), Urwah bin Zubair (radi Allahu anhu), and Ubaydullah bin Abdullah bin Utbah (radi Allahu anhu), and then, maintaining the sequence of the incident, he compiled these scattered parts and narrated them in an organized manner to his students. Although some hadith scholars did not approve of Imam al-Zuhri's method, this is in fact a form of narration by meaning (riwayah bil-ma'na), which most hadith scholars have approved of and have taken care to include this narration in their compilations. Thus, the leader of the hadith scholars, Imam al-Bukhari (rahimahullah), has narrated this incident in about seventeen places in his Sahih through multiple chains.

Hadith Commentary:
It is understood from this that the meaning of hijab (purdah) is not that a woman should not leave the house at all, as some ignorant people have assumed. Rather, with proper Islamic hijab (purdah), a woman may go outside the home for necessities; in particular, she may participate in battles (jihad) as is mentioned in numerous narrations.

Hadith Commentary:
➊
In this hadith, it is explicitly mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would select one of his wives by drawing lots so that he could take her along with him on a military expedition.

➋
The aforementioned hadith is famous as the "Hadith of Ifk" (the Slander), in which the incident of the accusation against Aisha (radi Allahu anha) is mentioned; its details will come later.

In any case, the meaning of hijab (veil) is not that a woman should never leave her house even for any necessity; rather, while observing the Islamic hijab, a woman may go outside her home to fulfill her needs.

Thus, during the Prophetic era, many women of Islam participated in military expeditions.

The Messenger of Allah (sallallahu alayhi wa sallam) himself would take his wives outside the home for the completion of this sacred mission.

The women of Islam would tend to the wounds of injured fighters and arrange water for them.

The details of this will also come in the following ahadith.

Hadith Commentary:
This incident has already been described in detail previously.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has narrated the incident of Ifk (the slander) at this point through two chains, and has mentioned only that portion which highlights the importance of consultation, because the purpose here is not to detail the entire incident, but only to show the benefit of consultation. Thus, the Messenger of Allah sallallahu alayhi wa sallam chose Usamah and Ali radi Allahu anhum regarding Aisha radi Allahu anha. One of them was the beloved and cherished of the Prophet sallallahu alayhi wa sallam, and the other was the distinguished husband of his daughter.

Usamah radi Allahu anhu said: We know nothing but good. He, like Ali radi Allahu anhu, did not advise separation, but seeing the distress of the Messenger of Allah sallallahu alayhi wa sallam, he said that Allah has not made things difficult for you. There are many women besides Aisha radi Allahu anha. He further suggested that Lady Barirah radi Allahu anha be asked, as she could provide better information. The intent was that separation should not be chosen, but rather further investigation should be made.

The Messenger of Allah sallallahu alayhi wa sallam acted upon the statement of Ali radi Allahu anhu, but did not pay attention to the suggestion of separation, because Usamah radi Allahu anhu’s indication was also towards not separating. However, until the situation became clear, Aisha radi Allahu anha was permitted to go to her parental home. Then, when the real truth was revealed through revelation, the Messenger of Allah sallallahu alayhi wa sallam again consulted his noble Companions radi Allahu anhum ajma’in regarding how to deal with those who had made the accusation. Sa’d bin Mu’adh radi Allahu anhu and Usayd bin Hudayr radi Allahu anhu indicated that whatever you deem appropriate in this matter, do it; we are in complete agreement with your words and actions. Thus, the Prophet sallallahu alayhi wa sallam carried out the hadd (legal punishment) of qadhf (false accusation) upon Mistah bin Uthathah radi Allahu anhu, Hassan bin Thabit radi Allahu anhu, and Hamnah bint Jahsh radi Allahu anha.

2.
In any case, these narrations show the importance of consultation. Regarding Abu Bakr as-Siddiq radi Allahu anhu, Maymun bin Mihran narrates that whenever Abu Bakr radi Allahu anhu faced an important matter, he would seek its solution in the Book of Allah. If he found an ayah about it, he would decide accordingly; otherwise, he would look to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam and decide accordingly. If he did not find the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, he would go out and ask other Muslims about the Sunnah. If he found no clue anywhere, he would invite the Muslims, and publicly consult the people of knowledge. After consultation, he would make a decision.

Umar radi Allahu anhu also used to do the same. Mention of his consultative assembly has already been made. For example, he sought consultation regarding the hadd (legal punishment) for drinking alcohol, as mentioned in the Book of Hudud. When a woman’s pregnancy was lost, he sought the opinion of the Companions radi Allahu anhum ajma’in regarding the blood money (diyah) for the fetus, as is clarified in the Book of Diyat. Similarly, regarding fighting the people of Persia, his consultation with the Companions radi Allahu anhum ajma’in is mentioned in the Book of Jihad. When he went to the region of Syria, before reaching there, he learned that a plague had spread, so he consulted the Muhajirun, the Ansar, and the leaders of Quraysh about whether to proceed there, the details of which are mentioned in the Book of Medicine.

When Uthman radi Allahu anhu became caliph, the first case presented to him was that of Abdullah bin Umar radi Allahu anhu, because in a moment of emotion he had killed Hormuzan. He suspected that Hormuzan had a full hand in the martyrdom of Umar radi Allahu anhu. Uthman radi Allahu anhu consulted all the Companions radi Allahu anhum ajma’in about what should be done. The details of this can be seen in Tabaqat Ibn Sa’d. Similarly, when he had the Qur’anic manuscripts written, he took the Companions radi Allahu anhum ajma’in into confidence. Thus, Ali radi Allahu anhu stated that Uthman radi Allahu anhu consulted us thoroughly in the matter of writing the manuscripts. (Fath al-Bari: 13/418)

In summary, Imam Bukhari rahimahullah has, through multiple narrations, explained the benefit and importance of consultation, which is in fact a part of the Book of Holding Fast (Kitab al-I’tisam). May Allah grant us the ability to live our lives accordingly. Ameen, O Lord of the Worlds.

Hadith Commentary:
The age of Lady Sawdah (radi Allahu anha) was also considerable, and she also sought the pleasure of the Messenger of Allah (sallallahu alayhi wa sallam). Therefore, she gave her turn to Lady Aishah (radi Allahu anha). The purpose of the chapter is that such a gift, which is made with mutual consent, is permissible and valid.

Hadith Commentary:
(1)
Hazrat Sawdah (radi Allahu anha) was quite elderly.
She desired the companionship and pleasure of the Messenger of Allah (sallallahu alayhi wa sallam).
On this basis, she gave up her turn.
Such a gift (hibah) that is made with mutual consent is permissible and valid.
(2)
There is a difference of opinion as to whether she gave her gift to the Messenger of Allah (sallallahu alayhi wa sallam) or due to some necessity.
Evidence can only be derived in the case where she gifted her turn to Hazrat Aishah (radi Allahu anha) for the sake of the Messenger of Allah’s (sallallahu alayhi wa sallam) pleasure.
This is what is established from the hadith.
And Allah knows best.

Hadith Commentary:
The incident of the slander against Umm al-Mu’minin, Lady Aisha Siddiqa (radi Allahu anha), is one of the most well-known events in Islamic history. In this incident, the Messenger of Allah (sallallahu alayhi wa sallam), Lady Aisha Siddiqa (radi Allahu anha), and many eminent Companions faced great hardship. Eventually, Surah al-Nur was revealed regarding this matter, and Allah the Exalted provided several magnificent statements to manifest the chastity of Lady Aisha Siddiqa (radi Allahu anha). Imam Bukhari (rahimahullah) derived the subject of the chapter from the fact that Usama (radi Allahu anhu) expressed the uprightness of Lady Aisha Siddiqa (radi Allahu anha) in words that serve the purpose of the chapter. The originator of this accusation was Abdullah ibn Ubayy, a rejected hypocrite who harbored intense malice against Islam in his heart. The accusation was made in connection with a very chaste Companion, Safwan ibn Mu’attal (radi Allahu anhu), who was extremely pious, righteous, and a chaste man. He was martyred in the path of Allah. Further details of the Hadith of Ifk will be discussed in their respective place.

Hadith Commentary:
(1)
The meaning of ta'dil is to give a statement of integrity regarding a person, that is, to declare that he is upright ('adil) and worthy of giving testimony. This person is not accused in any matter, nor has he previously been caught in any crime. There is a difference of opinion regarding what kind of words should be used when giving such a statement of integrity. Is it sufficient to merely say that we consider him a good person? Imam Bukhari rahimahullah inclines to the view that such words are sufficient to declare someone as well-behaved, whereas some other scholars hold that, when stating ta'dil, it should be clarified that this person is 'adil and his testimony is acceptable. Islam places great emphasis on the uprightness and good conduct of witnesses when deciding cases, because the foundation of the verdict is the witness. The method of affirming their integrity is that a trustworthy person in the court should declare the good character of these witnesses. Another way is that the government itself may use its own means to investigate the witness's character, and then inform the court about him.

(2)
From this hadith, it is understood that to declare someone as well-behaved, it is sufficient to generally inform about his good character, as Usamah radi Allahu anhu did regarding Aisha radi Allahu anha. In any case, a person can only report about someone according to his own knowledge. Who can truly inform about the reality of a person's condition? For knowledge of inner matters is with Allah, and no one besides Him can know them.

Hadith Commentary:
This hadith also establishes the permissibility of drawing lots (qur‘ah), that when all parties are equal in rights and a decision cannot be reached, drawing lots may be used to determine the rights.
Some individuals, without valid reason, deny its legal (shar‘i) permissibility.
They should reconsider their position.

Hadith Commentary:
This is because the Messenger of Allah (sallallahu alayhi wa sallam) did indeed come, but Aisha (radi Allahu anha) deprived herself due to her own shortcoming.
Had she not ridden on another’s camel, she would not have been deprived of the honor of conversing with you (the Prophet, sallallahu alayhi wa sallam).
There was no fault in this matter on the part of Hafsa (radi Allahu anha) either.
Stricken with this grief, she began to reproach herself,
and she placed her feet in the grass, in which poisonous insects are often found.

Hadith Commentary:
(1)
Sometimes it happens that for some wives, staying at home is more appropriate, while some women prove to be helpful and supportive during travel. In such circumstances, drawing lots (qur‘ah) is not necessary. However, when the circumstances of all the wives are the same, then a decision should be made through drawing lots, so that the other wives do not have any reason for complaint or grievance.
Imam al-Bukhari rahimahullah has established this matter from this hadith.
(Fath al-Bari: 9/386) (2)
Aishah radi Allahu anha, due to the separation from the Messenger of Allah sallallahu alayhi wa sallam and the pain of his absence, wished that some poisonous creature would bite her so that, through death, she might be relieved from the pain and distress of separation from the Prophet sallallahu alayhi wa sallam, or that upon hearing of her affliction, the Prophet sallallahu alayhi wa sallam would come to her, thus alleviating the sorrow of separation and distance.
However, the Messenger of Allah sallallahu alayhi wa sallam had already come, but Aishah radi Allahu anha, due to her own shortcoming, was herself deprived.
There was no fault of Hafsah radi Allahu anha in this matter either, so Aishah radi Allahu anha, out of grief, began to reproach herself and put her feet into the grass where poisonous insects were abundant.

Hadith Commentary:
(1)
Some scholars are of the opinion that “the life of Allah” (ʿumr Allah) refers to Allah’s everlasting existence, and this is an intrinsic attribute of Allah. Therefore, saying “by the life of Allah” (laʿmr Allah) constitutes an oath. However, Imam Shafi‘i rahimahullah states that the occurrence of an oath depends on the intention of the one who utters it, because “laʿmr Allah” can also mean knowledge and truth. On this basis, it is not necessary that merely uttering these words constitutes an oath.
(Fath al-Bari: 11/666) (2)
According to our inclination, the position of Imam Shafi‘i rahimahullah appears to be correct.
In the aforementioned narration, Hazrat Usayd bin Hudayr radi Allahu anhu swore by the life of Allah, therefore these words can be used for oaths.
And Allah knows best.
In a hadith narrated from Hazrat Laqit bin ‘Amir radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam himself used the words “laʿmr Allah” several times.
(Musnad Ahmad: 4/13)

Hadith Commentary:
The ten verses that are in Surah An-Nur.
The purpose is to establish the speech of Allah, which is clearly evident.
The aforementioned verses were revealed concerning the exoneration of Aisha radi Allahu anha.
Aisha as-Siddiqah radi Allahu anha was the daughter of Abu Bakr and the very beloved wife of the Noble Messenger sallallahu alayhi wa sallam, who possessed many virtues.
She passed away in the year 85 AH, on the night of the 18th of Ramadan.
She was buried at night.
At that time, Abu Hurairah was the governor of Madinah.
He led the funeral prayer.
Radi Allahu anha wa ardaaha.

Hadith Commentary:
On the return from the expedition of Banu Mustaliq, the hypocrites accused Aisha radi Allahu anha, the details of which are mentioned in the Book of Tafsir. In these verses, Allah Almighty declared Aisha radi Allahu anha free from that slander.

In this hadith, it is explicitly stated that Allah sends His commands through His speech, but His speech is not restricted only to the Noble Qur’an; rather, whenever He wills, He reforms His servants through this speech.

His speech is uncreated and is not confined to the books He has revealed.

Imam Bukhari rahimahullah has established from this hadith the attribute of Allah’s speech, which the Mu’tazilah and Jahmiyyah deny.

And Allah is the One whose help is sought.

Hadith Commentary:
Mistah (radi Allahu anhu) participated in the Battle of Badr; from this, the connection to the chapter heading is derived. There is an allusion here to the slander that the hypocrites cast upon Aisha (radi Allahu anha).

Hadith Commentary:
➊
This is a part of the incident of Ifk, the explanation of which will be detailed in the commentary of Surah An-Nur.
➋
Umm Mistah radi Allahu anha was the sister of Abu Bakr radi Allahu anhu and the paternal aunt of Sayyidah Aisha radi Allahu anha. She became ill, and due to weakness, slipped while walking in her cloak.
➌
The purpose of this hadith is to mention regarding Mistah radi Allahu anhu that he participated in the Battle of Badr.
The Messenger of Allah sallallahu alayhi wa sallam prescribed the hadd punishment for slander (qadhf) upon him because he was among those who accused Aisha radi Allahu anha. Mistah’s father’s name was Athathah and his mother’s name was Salma.
(‘Umdat al-Qari: 12/63)

Hadith Commentary: Vocabulary of the Hadith:
(1)
Ba‘da ma unzila al-hijab:
After the command of veiling (hijab) had been revealed,
therefore I was sitting veiled in the howdah, and those who lifted the howdah could not see me.
The command of veiling
was revealed on the occasion of the marriage of Zaynab radi Allahu anha,
which took place in the 5th year of Hijrah.
According to some, it occurred in the 4th year or at the beginning of the 5th year.

(2)
Idhn bil-rahil,
is from the verb forms fa‘ala or taf‘il,
meaning to inform,
to announce departure and moving out.

(3)
‘Aqd min jaz‘ Dhafar:
‘Aqd,
necklace,
collar,
jaz‘:
agate beads,
white-tinged black Yemeni beads.

(4)(5)
Dhafar:
is the name of a village in Yemen.

(5)
Lam yuhbilna,
from the form taf‘il,
comes from if‘al and nasara yansuru,
meaning she had not become heavy with flesh and fat,
i.e., flesh and fat had not increased much.

(6)
Al-‘allaqah min al-ta‘am:
a small amount and little food,
since women used to eat little,
therefore their weight was less,
they were not heavy due to bulkiness,
so those who lifted the howdah could not realize that ‘A’ishah radi Allahu anha was not present in the howdah,
they lifted the camel-litter as usual and fastened it onto the camel.

(7)
Kuntu jariyah hadithat al-sinn:
I was a young girl,
therefore my weight was also less,
I loved jewelry and, due to inexperience, went to relieve myself without informing anyone, and when the necklace was lost, I went out to search for it without informing anyone.

(8)
Yatamamtu manzil alladhi kuntu fihi,
I intended the place where I had spent the night,
I kept my senses intact,
did not run here and there in panic,
so that when my absence was noticed, I could be easily found at my place.

(9)
Ghalabatni ‘ayni fanimt:
Sleep overcame my eyes so I fell asleep,
i.e., I maintained calm and tranquility,
which led to sleep,
otherwise, in a state of worry and anxiety, sleep would not come, and being alone in the wilderness would have caused fear,
or it was Allah’s mercy and grace upon her,
He made her sleep,
so that she would be safe from the terror and fear of the wilderness.
Qad ‘arrasa min wara’ al-jaysh:
He spent the last part of the night behind the army so that in the morning he could pick up anything left behind and return it to the army,
therefore he set out near morning,
because he could not get up early at night.

(10)
Al-sawad:
person,
form and appearance.

(11)
Fa-istayqaztu bi-istirja‘ihi:
I woke up at his saying “Inna lillahi wa inna ilayhi raji‘un,”
because Safwan radi Allahu anhu,
before the revelation of hijab,
had seen ‘A’ishah radi Allahu anha,
the hijab, according to some, was revealed in the third or fourth year of Hijrah,
but according to the majority, Zaynab’s marriage was in the 5th year and hijab was revealed on that occasion,
he was astonished at ‘A’ishah being left behind and said these words to alleviate worry.
Fakhammartu wajhi:
I covered my face,
if the Mothers of the Believers felt the need to cover their faces,
who are the mothers of the believers,
then how can any other woman be permitted to keep her face uncovered?

(12)
Mughireen fi nahr al-zuhr:
Nahr refers to the intensity of heat,
nahr al-zuhur:
exactly at midday, nahr refers to the beginning of anything,
the meaning is,
we arrived at the time when the sun had reached its highest point.

(13)
Tawalla kibrahu:
the main responsibility,
was ‘Abdullah ibn Ubayy.

(14)
Afada fi al-qawl means,
he exaggerated in speech.

(15)
Yuribuni:
raaba and araaba mean,
he put him in doubt and suspicion,
caused anxiety and disturbance.

(16)
Naqahah,
the weakness of illness, and naqih is one who has just recovered from illness and whose health is not yet fully restored.

(17)
Manasi‘:
plural of mans‘a,
an open field outside Madinah and fatabarraz means a place for relieving oneself,
kanf,
plural of kanif,
a screened place,
meaning latrine.

(18)
Fi al-tanazzuh:
The Arabs avoided building toilets inside their homes,
or refrained from it.

(19)
Mirt:
a woolen cloak.

(20)
‘Atharat Umm Mistah:
Umm Mistah’s foot tripped on the cloak and she slipped,
from this narration it appears that Umm Mistah’s foot slipped on the way back,
but from Bukhari’s narration it appears,
this happened on the way there,
so there is a contradiction between the two narrations,
therefore there is an error in one narration,
trying to reconcile by interpreting “faraghna min sha’nina” is a forced explanation,
ta‘is,
can be read with fatha or kasra on the ‘ayn,
means stumbled,
was destroyed,
evil befell him,
fell on his face.

(21)
Ay hanta:
O woman,
O foolish one,
since ‘A’ishah radi Allahu anha was unaware of people’s mischief and cunning,
she was addressed with these words, meaning you are acting very heedlessly.

(22)
Hawwini ‘alayki:
Do not give it importance,
make things easy for yourself.

(23)
Wadiyyah:
a beautiful and attractive woman.

(24)
This is derived from mada’ah, meaning beauty and elegance.

(25)
Al-aktharna ‘alayha:
They put many faults on her,
‘A’ishah’s mother, with great intelligence and wisdom,
tried to lighten ‘A’ishah’s grief and sorrow by saying that you are extremely beautiful and lovely,
the beloved of your husband,
people always talk about such women,
nothing unusual has happened to you,
this is nothing new,
so there is no need to be so distressed,
although nothing of the sort had come from her co-wives,
but Zaynab’s sister Hamnah was participating in this, and the parents, knowing this, did not inform ‘A’ishah radi Allahu anha because, being ill and young, she would be greatly distressed and her illness would worsen,
but when Umm Mistah radi Allahu anha informed her, the mother, in a very concise manner, tried to lighten the matter and comforted her,
but then an Ansari woman came and, in the mother’s presence, narrated the whole incident,
so when she became certain of the incident, she asked,
does my father know,
does my husband, the Messenger of Allah sallallahu alayhi wa sallam, know,
when the mother said,
both know, ‘A’ishah’s distress increased greatly and she fainted and fell.

(26)
La yaraq li dam‘:
My tears would not stop,
la aktahilu bi nawm:
I could not sleep.
Usamah said:
hum ahluka wa la na‘lamu illa khayran:
She is your wife and we know nothing but goodness about her.
Usamah radi Allahu anhu saw that the Messenger of Allah sallallahu alayhi wa sallam loved ‘A’ishah and her father greatly, and ‘A’ishah’s chastity, purity, and integrity were far above being touched by even the dust of such filth, and the status of the Messenger of Allah sallallahu alayhi wa sallam with Allah is so lofty and great that it cannot even be imagined that He would subject His beloved, the close friend, the companion of the cave, al-Siddiq al-Akbar radi Allahu anhu’s pious and virtuous daughter to the disgrace and humiliation with which the slanderers tried to involve her,
because an impure woman is only suitable for an impure man,
as Allah says,
“Impure women are for impure men, and impure men are for impure women, and pure women are for pure men, and pure men are for pure women.”
Surah al-Nur, verse 26.

(27)
Lam yudayyiq Allah ‘alayk:
Allah has not made things difficult for you,
there are many other women besides her,
‘Ali radi Allahu anhu advised you to divorce her,
because, according to his understanding and insight,
he thought this was the way to relieve you from the grief and distress you were experiencing, and he considered it goodwill and expediency for you,
so that the Messenger of Allah sallallahu alayhi wa sallam could be free from worry and anxiety and attain peace of heart,
then after that, investigation and inquiry would reveal the real situation.
Although this could have led to other problems and complications,
your wife’s character would have been further maligned,
Abu Bakr radi Allahu anhu would also have been targeted, and doubts and suspicions would have arisen about the other Mothers of the Believers.

(28)
Sal al-jariyah tusaddiqk:
Ask the slave-girl,
she will tell you the truth,
since the slave-girl usually stays at home,
she is aware of all the household matters,
nothing can remain hidden from her, and when you asked Barirah and ‘Ali radi Allahu anhu questioned her harshly and sternly so that no one would think that a thorough investigation was not conducted, the slave-girl said,
I have not seen anything of the sort in her.

(29)
Aghmisu ‘alayha:
By which I could find fault with her,
in some narrations it is stated,
I know her faults and virtues as a goldsmith knows genuine and counterfeit gold,
By Allah! ‘A’ishah is purer than gold, and whatever people say,
if she has done that act, Allah will inform you of it,
thus Barirah radi Allahu anha showed great wisdom and intelligence,
if the slave-girl had acted foolishly and, out of fear of harshness and beating, had said something wrong, then perhaps,
‘A’ishah radi Allahu anha’s statement that when I learned of this slander, I intended to throw myself into a well and end my life,
would have become reality, and Abu Bakr would have suffered such grief and sorrow as is unimaginable, and this false accusation would have become a reality and the door of tribulation would have opened, which would have been very difficult to close.
For full details of this incident, see (30)
Mukhtasar Sirat al-Usul tanam ‘an ‘ajin ahliha:
She would knead the dough and then fall asleep, and the household goat would come and eat it,
how could such a heedless and simple-minded girl commit such an act?

(31)
Fa-ista‘dhir min ‘Abdullah ibn Ubayy,
He sought excuse regarding ‘Abdullah ibn Ubayy,
he called for someone who would grant him justice,
if I punish him for his action, will anyone consider me excused?

(32)
Man ya‘dhiruni:
Who will help me, and a helper is called ‘adhir.

(33)
Fa-qama Sa‘d ibn Mu‘adh:
Sa‘d ibn Mu‘adh,
passed away in the Battle of Qurayzah, which was immediately after the Battle of Khandaq, and the Battle of Ahzab occurred in 4 or 5 AH in Shawwal, and the Battle of Muraysi‘, in which the incident of Ifk occurred,
according to the scholars of Seerah, took place in Sha‘ban of 5 or 6 AH,
therefore the correct view is that the mention of Sa‘d ibn Mu‘adh here is a narrator’s error,
as stated by Ibn Hazm,
Ibn ‘Abd al-Barr,
Ibn al-‘Arabi,
Qurtubi, and Qadi ‘Iyad rahimahullah,
(‘Umdat al-Qari, vol. 6, p. 366)
and the view of Hafiz Ibn Hajar, which the author of al-Rahiq al-Makhtum preferred, that the Battle of Muraysi‘ or Banu al-Mustaliq occurred in Sha‘ban 5 AH,
because after the spread of the incident of Ifk and the atmosphere of anxiety and grief, it would not have been possible to dig such a long and deep trench in preparation for the Battle of Khandaq,
in the hadith it says “Sayyid al-Aws,”
the chief of Aws, and the famous chief was Sa‘d ibn Mu‘adh,
so the narrator mentioned his name,
if it is accepted that the Battle of Ahzab occurred in Shawwal 5 AH and the Battle of Banu Mustaliq in Sha‘ban 5 AH, then the Battle of Banu Mustaliq occurred first and two months later the Battle of Ahzab, so there is no problem in mentioning Sa‘d ibn Mu‘adh, but the problem remains, as stated above, that in such an atmosphere it would have been difficult to dig such a long and wide trench, and some ahadith and the style of the Qur’an also indicate that the marriage of Zaynab radi Allahu anha to the Prophet occurred after the Battle of Ahzab and the command of hijab was revealed on the occasion of her marriage, unless it is accepted that her marriage took place in the third or fourth year, before the Battle of Ahzab.
However, it was actually Usayd ibn Hudayr,
who was the cousin of Sa‘d,
he said,
ana a‘dhuruka:
I will help you,
if he were from our tribe of Aws, I would have struck off his head immediately,
but since he is from our brother tribe Khazraj, we are ready to do whatever you command,
according to psychological and tribal traditions, this was not correct,
if he had said,
since he is from our brother tribe Khazraj,
so you should order their chief,
whatever you command, they will immediately comply, then Sa‘d ibn ‘Ubadah radi Allahu anhu’s sense of honor and zeal would not have been provoked, and the situation that arose would not have occurred, and Sa‘d ibn ‘Ubadah radi Allahu anhu would not have said,
By Allah! You do not intend the support and protection of the Messenger of Allah sallallahu alayhi wa sallam,
you only want to take advantage of the opportunity due to the jealousy and rancor of the days of ignorance,
if he were from your tribe, you would never want him to be killed, and the rest of the debate and discussion was the result of this tense atmosphere,
otherwise Sa‘d ibn ‘Ubadah was not a hypocrite nor a supporter of the hypocrite ‘Abdullah ibn Ubayy,
after this situation, naturally ‘A’ishah’s grief and sorrow increased,
because she had come from her parents’ house to the house of the Messenger of Allah sallallahu alayhi wa sallam,
her parents came to her there, and an Ansari woman came, and after the ‘Asr prayer, the Messenger of Allah sallallahu alayhi wa sallam came to her for the first time after this incident and asked her that if you have committed a sin, then admit and confess it and repent and seek forgiveness,
since the matter had become public,
it was not possible to try to cover it up,
if only they had known, then covering it up would have been better,
‘A’ishah’s grief and sorrow had reached its peak,
so her tears stopped,
or she was comforted by your statement that if you are innocent of this accusation, Allah will soon declare your innocence,
the parents did not declare her innocence because if they did, the slanderers would say that parents always declare their children innocent,
therefore ‘A’ishah had to answer herself, and she replied with great composure and seriousness,
with utmost confidence and trust, and then when revelation began to descend upon you, she was completely at ease, while the parents were extremely worried and fearful, and when Allah declared her innocence, she thanked Allah and, expressing the pride and affection of a beloved wife, said,
None of you declared my innocence.

(34)
Al-barha:
hardship and severity,
high fever,
intense heat.

(35)
Liyatahaddar:
to fall,
to descend,
juman:
pearls.
Ten verses were revealed regarding the innocence of ‘A’ishah radi Allahu anha,
then when Abu Bakr radi Allahu anhu, after the reality of the incident became clear, swore not to spend on Mistah,
two more verses were revealed, and as a general principle,
three more verses were revealed,
thus, sixteen verses were revealed regarding this incident.

(36)
Tusaamini:
she wanted to equal me in status and rank,
or, due to her beauty and the status she had with the Messenger of Allah sallallahu alayhi wa sallam, she would boast and compete with me.

Benefits and Issues:
The incident of Ifk,
the incident of the Treaty of Hudaybiyyah, and the story of Ka‘b ibn Malik,
these three incidents are of utmost importance for understanding the psychology of different people and their strengths and weaknesses,
in which there are many lessons and admonitions for us,
we will briefly point out some matters in the explanation of the vocabulary, and then mention some necessary benefits at the end of this chapter,
for details, refer to Fath al-Bari and Nawawi.

Hadith Commentary:
Vocabulary of the Hadith:
"Tanẓurīna wa anẓur":
We may observe something new,
because their camels were in different directions and areas,
or that each could observe the manners and characteristics of the other's camel,
or that I may enjoy the sight of being with you and you may observe the journey separately, and when Aisha radi Allahu anha realized this, she placed her foot in the Azkhar (a type of grass) and began to supplicate that something poisonous might bite her so that the Messenger of Allah sallallahu alayhi wa sallam, upon hearing this, would come to her and speak with her,
from which she herself had become deprived.

Benefits and Issues:
Although during travel it is not obligatory for the husband to observe the order of turns,
and he may take with him whomever he wishes,
yet the Messenger of Allah sallallahu alayhi wa sallam would draw lots for the satisfaction and harmony of his wives' hearts.

Explanation:
1:
I have never even moved aside the edge of a woman's veil, let alone commit such insolence and audacity.

2:
Patience is better, and regarding what you say and describe, Allah alone is the Helper and Supporter.

3:
Those endowed with virtue and abundance should not swear an oath (al-Nur: 22).

4:
They will not withhold from relatives, the needy, and those who have emigrated in the way of Allah. (al-Nur: 22)

5:
Do you not wish that Allah should forgive you? Allah is Forgiving, Merciful. (al-Nur: 22)

Benefits and Issues:
The declaration of the innocence of Sayyidah Aisha radi Allahu anha is mentioned at the beginning of Surah An-Nur.

Benefits and Issues:
It is permissible to kiss children, and for a husband and wife to kiss each other.

785. Commentary:
By declaring this hadith to be munkar, the Imam intends to clarify that, according to the Noble Qur’an and authentic ahadith, the prescribed method of seeking refuge (ta‘awwudh) is that the name of Allah, the Exalted and Glorious, should also be mentioned in it. For the Qur’an states: «فَاسْتَعِذْ بِاللَّـهِ مِنَ الشَّيْطَانِ الرَّجِيمِ» [النحل۔ 98/16]
“Seek refuge with Allah from the accursed Shaytan.” And in the ahadith as well, the words «اعوذ بالله من الشيطان الرجيم» and «اعوذ بالله السميع العليم من الشيطان الرجيم» have been reported. The wording «اعوذ بالسمع العليم» is not found; these words are narrated only by the narrator Humayd, and other narrators have not reported it in this manner. Therefore, this hadith is considered munkar in the view of Imam Abu Dawud rahimahullah. However, the author of ‘Awn al-Ma‘bud states that from this perspective, this narration is not munkar but shaadh. And a shaadh narration is one in which an accepted (maqbul) narrator reports something contrary to what a more reliable (thiqah) narrator reports (and this is the case here). In a munkar narration, a weak (da‘if) narrator contradicts a reliable (thiqah) narrator.

Benefits and Issues:

➊ Allah Ta’ala granted the Prophet (sallallahu alayhi wa sallam) a special permission, due to which it was not obligatory for the Prophet (sallallahu alayhi wa sallam) to observe the turn-taking among the noble wives (radi Allahu anhunna). See: (Surah Al-Ahzab, Ayah: 51)
Despite this, the Prophet (sallallahu alayhi wa sallam) would uphold complete justice.
There is a lesson in this for the Ummah: that one should take the utmost care to be just among wives and children.

➋ If something can only be given to one among those who have equal rights to it, then the decision should be made by drawing lots, so that no one has any complaint.

➌ A woman may go outside the home or even travel due to a necessity, provided that her husband or a mahram (unmarriageable kin) relative is present with her.

Benefits and Issues:

➊ In dealings with wives, one should maintain as much equality as possible and uphold justice.

➋ When there are multiple deserving individuals for a single item that cannot be divided, a decision can be made through drawing lots (qur‘ah). Drawing lots is permissible in Shari‘ah, provided that the matter is not related to gambling (qimar).

Benefits and Issues:

➊
The incident of slander against the Mother of the Believers, Aisha radi Allahu anha, by the hypocrites occurred on the return from the expedition of Banu Mustaliq.
This is also called the Expedition of Muraysi’.
According to the research of Maulana Safiur Rahman Mubarakpuri rahimahullah, this incident took place in Sha’ban, 5 AH. (Al-Raheeq Al-Makhtum: 527, footnote)

➋
The incident of this accusation is as follows: On the return journey from the expedition of Muraysi’, the Muslims camped at a certain place.
In the morning, the people of the caravan placed the empty howdah on the camel, thinking that Aisha radi Allahu anha was inside it, whereas she had gone out searching for her necklace.
When she returned, the caravan had already departed.
She lay down there, thinking that when they realized her absence, they would return for her themselves.
It was the responsibility of Safwan bin Mu’attal Salami radi Allahu anhu to stay behind the caravan to collect any items left behind by the caravan members.
He had seen Aisha radi Allahu anha before the command of hijab was revealed. When he saw her sleeping alone, he recited “Inna lillahi…” and understood that the caravan, unaware, had left the Mother of the Believers behind.
When the Mother of the Believers awoke, she immediately observed hijab.
Safwan made the camel kneel.
The Mother of the Believers mounted.
Safwan took the camel’s rein and, walking on foot, reached the place where the caravan members had stopped at noon to rest.
When the hypocrites saw Aisha radi Allahu anha riding on Safwan’s camel, they began to utter indecent things. Some sincere Muslims, influenced by this baseless propaganda of the hypocrites, also uttered such words. Then Allah, the Exalted, revealed the declaration of Aisha’s innocence in the second ruku’ of Surah An-Nur.
Then the prescribed punishment (hadd) was carried out on those sincere Muslims, and thus their sin was forgiven.
And the hypocrite was not punished due to certain considerations, so his punishment in the Hereafter remained established.

➌
The two men and one woman upon whom the prescribed punishment (hadd) was carried out were: (1) Hassan bin Thabit radi Allahu anhu, Mistah bin Athathah radi Allahu anhu, and Hamnah bint Jahsh radi Allahu anha.

➍
To accuse an innocent person of adultery is a very grave crime.
Its punishment is eighty lashes.
Allah, the Exalted, has said:
﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا ۚ وَأُولَـٰئِكَ هُمُ الْفَاسِقُونَ﴾ Translation:
Those who accuse chaste women of adultery and then do not produce four witnesses, flog them with eighty lashes and never accept their testimony.
They are the defiantly disobedient.

Takhrij:
«أخرجه البخاري، الهبة، باب هبة المرأة لغير زوجها.....، حديث:2593، ومسلم، التوبة، باب في حديث الإفك.....، حديث:2770.»©Explanation:
From this hadith, the permissibility of drawing lots (qur‘ah) as evidence for resolving an ambiguous matter is established.

Benefit:
In this hadith, it is stated that when the Mother of the Believers, Sayyidah Aisha radi Allahu anha, was slandered, the Messenger of Allah sallallahu alayhi wa sallam said, “O Aisha! If you have committed a sin, then repent and seek forgiveness for your sin.” This is mentioned in detail in the hadith (Sahih al-Bukhari: 475). Allah Ta’ala has declared the incident of Ifk to be «خيــر ا لـكـم» for the believers. In reality, this incident proved to be better in many respects; its details are written by Hafiz Abdus Salam bin Muhammad rahimahullah, who writes:

① From this incident, the distress and grief that befell the Messenger of Allah sallallahu alayhi wa sallam, Sayyidah Aisha radi Allahu anha’s parents, and Safwan bin Mu’attal radi Allahu anhu, and the fact that they remained in severe anguish for a whole month—surely, for their patience over this anguish and for pardoning those who slandered, there is great reward with Allah Ta’ala. For Allah Ta’ala has said: «إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ» (Only those who are patient will be given their reward without measure). Even though, with just a gesture from the Messenger of Allah sallallahu alayhi wa sallam, the necks of all the slanderers could have been struck, besides this reward, when the verses of exoneration were revealed, all of them experienced as much happiness as the grief they had endured. Thus, the Messenger of Allah sallallahu alayhi wa sallam was smiling upon the revelation of the verses, and likewise, Sayyidah Aisha radi Allahu anha’s parents, Safwan bin Mu’attal radi Allahu anhu, and all the Muslims were extremely delighted.

② The honor that the Mother of the Believers, Sayyidah Aisha radi Allahu anha, received from this incident was not attained by anyone else in the Muslim Ummah: that the Qur’an was revealed to declare her innocence, which will continue to be recited throughout the world until the Day of Judgment. And the exoneration that the Qur’an declared for her, both during the life of the Messenger of Allah sallallahu alayhi wa sallam and after his passing, the pure life of the Mother of the Believers, Sayyidah Aisha radi Allahu anha, is a true testimony to it—that she is free from every slander. This also proves the miraculous nature of the Qur’an, that none of its prophecies have ever been proven false, nor will they ever be. There is also goodness in this incident in that those sincere Muslims who were involved in the slander were purified from sin by the prescribed punishment (hadd), and the hypocrisy of the hypocrites became manifest, making it easier to avoid their harm in the future. This incident also demonstrates the noble character and pure nature of the Companions radi Allahu anhum ajma’in, that despite a month-long propaganda, only three among the sincere Muslims—Hassan bin Thabit, Mistah bin Uthatha, and Hamnah bint Jahsh radi Allahu anhum—fell prey to this propaganda. All the other Companions radi Allahu anhum ajma’in remained completely safe from this suspicion. None of the wives of the Prophet participated in the defamation of Sayyidah Aisha radi Allahu anha; even Zaynab bint Jahsh, who was her co-wife, despite being a co-wife, swore an oath to testify to the purity of Sayyidah Aisha radi Allahu anha.

The good treatment of Sayyiduna Abu Bakr radi Allahu anhu towards Mistah, despite his involvement in the slander, is an excellent example of his fear of Allah and patience. The good treatment and honor shown by Sayyidah Aisha radi Allahu anha towards Hassan bin Thabit radi Allahu anhu, despite his involvement in the slander, is proof of her noble character.

This incident also proves that the Messenger of Allah sallallahu alayhi wa sallam was not the knower of the unseen (‘alim al-ghayb), otherwise he would not have remained in anguish for a whole month. This cuts the root of exaggeration (ghuluw), in which the Jews and Christians were previously involved, and in which some ignorant Muslims are also involved. As a result of this incident, the prescribed punishments (hudud) for adultery (zina) and slander (qadhf) were also revealed, and until the Day of Judgment, the chastity, honor, and dignity of Muslim men and women have been protected from slanderers, and the spread of indecency in the Muslim society has been prevented. (Tafsir al-Qur’an al-Karim by Hafiz Abdus Salam bin Muhammad: 3/87, 88)