مجمع الزوائد ومنبع الفوائد
Majma' al-Zawa'id
كتاب التفسير
Book of Tafsir
تَفْسِيرُ قِصَّةِ الْإِفْكِ
The tafsir of the story of the slander (al-ifk)
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عَنِ ابْنِ عَبَّاسٍ إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ يُرِيدُ الَّذِينَ جَاؤُوا بِالْكَذِبِ عَلَى عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَرْبَعَةٌ مِنْكُمْ لَا تَحْسَبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ يُرِيدُ : خَيْرٌ لِرَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَبَرَاءَةً لِسَيِّدَةِ نِسَاءِ الْمُؤْمِنِينَ وَخَيْرٌ لِأَبِي بَكْرٍ وَأُمِّ عَائِشَةَ وَصَفْوَانَ بْنِ الْمُعَطِّلِ لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ وَالَّذِي تَوَلَّى كِبْرَهُ يُرِيدُ إِشَاعَتَهُ مِنْهُمْ يُرِيدُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ ابْنَ سَلُولَ لَهُ عَذَابٌ عَظِيمٌ يُرِيدُ فِي الدُّنْيَا جَلَدَهُ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - ثَمَانِينَ وَفِي الْآخِرَةِ مَصِيرُهُ إِلَى النَّارِ لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوا هَذَا إِفْكٌ مُبِينٌ وَذَلِكَ أَنَّ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - اسْتَشَارَ فِيهَا ، فَقَالُوا خَيْرًا ،[ وَقَالُوا : يَا رَسُولَ اللَّهِ ، هَذَا كَذِبٌ وَزُورٌ " وَالْمُؤْمِنَاتُ يُرِيدُ زَيْنَبَ زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ] وَبَرِيرَةُ مَوْلَاةُ عَائِشَةَ وَأَزْوَاجِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَقَالُوا : هَذَا كَذِبٌ عَظِيمٌ . قَالَ اللَّهُ - عَزَّ وَجَلَّ - : لَوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ لَكَانُوا هُمْ وَالَّذِينَ شَهِدُوا كَاذِبِينَ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ يُرِيدُ الْكَذِبَ بِعَيْنِهِ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ يُرِيدُ فَلَوْلَا مَنَّ اللَّهُ عَلَيْكُمْ وَسَتَرَكُمْ لَمَسَّكُمْ فِيمَا أَفَضْتُمْ فِيهِ [ يُرِيدُ مِنَ الْكَذِبِ " عَذَابٌ عَظِيمٌ " يُرِيدُ لَا انْقِطَاعَ لَهُ " إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ " يَعْلَمُ اللَّهُ خِلَافَهُ " ، " وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ " يُرِيدُ أَنْ تَرْمُوا سَيِّدَةَ نِسَاءِ الْمُؤْمِنِينَ وَزَوْجَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَبْهَتُونَهَا بِمَا لَمْ يَكُنْ فِيهَا ، وَلَمْ يَقَعْ فِي قَلْبِهَا قَطُّ أَعْرَابُهَا ، وَإِنَّمَا خِلْقَتُهَا طَيِّبَةٌ ، وَعِصْمَتُهَا مِنْ كُلِّ قَبِيحٍ " وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ " ] يُرِيدُ بِالْبُهْتَانِ الِافْتِرَاءَ مِثْلَ قَوْلِهِ فِي مَرْيَمَ " بُهْتَانًا عَظِيمًا " . يَعِظُكُمُ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا يُرِيدُ مِسْطَحَ بْنَ أُثَاثَةَ وَحَمْنَةَ بِنْتَ جَحْشٍ وَحَسَّانَ بْنَ ثَابِتٍ [ إِنْ كُنْتُمْ مُؤْمِنِينَ يُرِيدُ إِنْ كُنْتُمْ مُصَدِّقِينَ بِاللَّهِ وَرَسُولِهِ ] وَيُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ الَّتِي أَنْزَلَهَا فِي عَائِشَةَ وَالْبَرَاءَةَ لَهَا وَاللَّهُ عَلِيمٌ بِمَا فِي قُلُوبِكُمْ مِنَ النَّدَامَةِ فِيمَا خُضْتُمْ فِيهِ حَكِيمٌ حَكَمَ فِي الْقَذْفِ ثَمَانِينَ جَلْدَةً إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا يُرِيدُ بَعْدَ هَذَا فِي الَّذِينَ آمَنُوا الْمُحْصَنِينَ وَالْمُحْصَنَاتِ مِنَ الْمُصَدِّقِينَ لَهُمْ عَذَابٌ أَلِيمٌ وَجِيعٌ فِي الدُّنْيَا وَالْآخِرَةِ يُرِيدُ فِي الدُّنْيَا الْجَلْدَ وَفِي الْآخِرَةِ الْعَذَابَ فِي النَّارِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ سَوَاءٌ مَا دَخَلْتُمْ فِيهِ وَمَا فِيهِ مِنْ شِدَّةِ الْعِقَابِ ، وَأَنْتُمْ لَا تَعْلَمُونَ شِدَّةَ سَخَطِ اللَّهِ عَلَى مَنْ فَعَلَ هَذَا وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ يُرِيدُ لَوْلَا مَا تَفَضَّلَ اللَّهُ بِهِ عَلَيْكُمْ وَرَحْمَتُهُ يُرِيدُ مِسْطَحًا وَحَمْنَةَ وَحَسَّانَ وَأَنَّ اللَّهَ رَءُوفٌ رَحِيمٌ يُرِيدُ مِنَ الرَّحْمَةِ رَؤُوفٌ بِكُمْ حَيْثُ نَدِمْتُمْ وَرَجَعْتُمْ إِلَى الْحَقِّ يَاأَيُّهَا الَّذِينَ آمَنُوا يُرِيدُ صَدِّقُوا بِتَوْحِيدِ اللَّهِ لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ يُرِيدُ الزَّلَّاتِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنْكَرِ يُرِيدُ بِالْفَحْشَاءِ عِصْيَانَ اللَّهِ وَالْمُنْكَرِ كُلَّ مَا نَكِرَهُ اللَّهُ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ يُرِيدُ مَا تَفَضَّلَ اللَّهُ بِهِ عَلَيْكُمْ وَرَحِمَكُمُ الْآيَةَ مَا زَكَا مِنْكُمْ مِنْ أَحَدٍ أَبَدًا يُرِيدُ مَا قَبِلَ تَوْبَةَ أَحَدٍ مِنْكُمْ أَبَدًا وَلَكِنَّ اللَّهَ يُزَكِّي مَنْ يَشَاءُ يُرِيدُ فَقَدْ شِئْتُ أَنْ أَتُوبَ عَلَيْكُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ يُرِيدُ سَمِيعٌ لِقَوْلِكُمْ عَلِيمٌ بِمَا فِي أَنْفُسِكُمْ مِنَ النَّدَامَةِ مِنَ التَّوْبَةِ وَلَا يَأْتَلِ يُرِيدُ وَلَا يَحْلِفْ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ يُرِيدُ لَا يَحْلِفْ أَبُو بَكْرٍ أَنْ لَا يُنْفِقَ عَلَى مِسْطَحٍ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا فَقَدْ جَعَلْتُ فِيكَ يَا أَبَا بَكْرٍ الْفَضْلَ ، وَجَعَلْتُ عِنْدَكَ السَّعَةَ وَالْمَعْرِفَةَ بِاللَّهِ ، فَتَعَطَّفْ يَا أَبَا بَكْرٍ عَلَى مِسْطَحٍ فَلَهُ قَرَابَةٌ وَلَهُ هِجْرَةٌ وَمَسْكَنَةٌ وَمَشَاهِدُ رَضِيتُهَا مِنْهُ يَوْمَ بَدْرٍ أَلَا تُحِبُّونَ يَا أَبَا بَكْرٍ أَنْ يَغْفِرَ اللَّهُ لَكُمْ يُرِيدُ فَاغْفِرْ لِمِسْطَحٍ وَاللَّهُ غَفُورٌ رَحِيمٌ يُرِيدُ فَإِنِّي غَفُورٌ لِمَنْ أَخْطَأَ رَحِيمٌ بِأَوْلِيَائِي إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ يُرِيدُ الْعَفَائِفَ الْغَافِلَاتِ الْمُؤْمِنَاتِ يُرِيدُ الْمُصَدِّقَاتِ بِتَوْحِيدِ اللَّهِ وَبِرُسُلِهِ . وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي عَائِشَةَ أُمِّ الْمُؤْمِنِينَ : حَصَانٌ رَزَانٌ مَا تَزِنُّ بِرِيبَةٍ وَتُصْبِحُ غَرْثَى مِنْ لُحُومِ الْغَوَافِلِ فَقَالَتْ عَائِشَةُ : يَا حَسَّانُ ، لَكِنَّكَ لَسْتَ كَذَلِكَ . لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ يَقُولُ : أَخْرَجَهُمْ مِنَ الْإِيمَانِ مِثْلَ قَوْلِهِ فِي سُورَةِ الْأَحْزَابِ لِلْمُنَافِقِينَ مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا . وَالَّذِي تَوَلَّى كِبْرَهُ يُرِيدُ كِبْرَ الْقَذْفِ وَإِشَاعَتَهُ ، يُرِيدُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ ابْنَ سَلُولَ الْمَلْعُونَ يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُونَ يُرِيدُ أَنَّ اللَّهَ خَتَمَ عَلَى أَلْسِنَتِهِمْ فَتَكَلَّمَتِ الْجَوَارِحُ وَشَهِدَتْ عَلَى أَهْلِهَا ، وَذَلِكَ أَنَّهُمْ قَالُوا : تَعَالَوْا نَحْلِفْ بِاللَّهِ مَا كُنَّا مُشْرِكِينَ ، فَخَتَمَ اللَّهُ عَلَى أَلْسِنَتِهِمْ فَتَكَلَّمَتِ الْجَوَارِحُ بِمَا عَمِلُوا ، ثُمَّ شَهِدَتْ أَلْسِنَتُهُمْ بَعْدَ ذَلِكَ ، يُرِيدُ يُجَازِيهِمْ بِأَعْمَالِهِمْ بِالْحَقِّ كَمَا يُجَازِي أَوْلِيَاءَهُ بِالثَّوَابِ ، كَذَلِكَ يَجْزِي أَهْلَهُ بِالْعِقَابِ كَقَوْلِهِ فِي الْحَمْدِ مَالِكِ يَوْمِ الدِّينِ يُرِيدُ يَوْمَ الْجَزَاءِ وَيَعْلَمُونَ يُرِيدُ يَوْمَ الْقِيَامَةِ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ وَذَلِكَ أَنَّ عَبْدَ اللَّهِ بْنَ أُبَيٍّ كَانَ يُمْسِكُ فِي الدُّنْيَا وَكَانَ رَأْسَ الْمُنَافِقِينَ وَذَلِكَ قَوْلُ اللَّهِ يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ وَيَعْلَمُ ابْنُ سَلُولَ [ يَوْمَ الْقِيَامَةِ ] أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ يُرِيدُ انْقَطَعَ الشَّكُّ وَاسْتَيْقَنَ حَيْثُ لَا يَنْفَعُهُ الْيَقِينُ . الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ يُرِيدُ أَمْثَالَ عَبْدِ اللَّهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ وَمَنْ شَكَّ فِي اللَّهِ - عَزَّ وَجَلَّ - وَيَقْذِفُ مِثْلَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ ، ثُمَّ قَالَ : وَالطَّيِّبَاتُ لِلطَّيِّبِينَ عَائِشَةُ طَيَّبَهَا اللَّهُ لِرَسُولِهِ - عَلَيْهِ السَّلَامُ - أَتَى بِهَا جِبْرِيلُ - عَلَيْهِ السَّلَامُ - فِي سَرَقَةِ حَرِيرٍ قَبْلَ أَنْ تُصَوَّرَ فِي رَحِمِ أُمِّهَا ، فَقَالَ لَهُ : عَائِشَةُ بِنْتُ أَبِي بَكْرٍ زَوْجَتُكَ فِي الدُّنْيَا وَزَوْجَتُكَ فِي الْجَنَّةِ عِوَضًا مِنْ خَدِيجَةَ بِنْتِ خُوَيْلِدٍ وَذَلِكَ عِنْدَ مَوْتِهَا . فَسُرَّ بِهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَقَرَّ بِهَا عَيْنًا ثُمَّ قَالَ : وَالطَّيِّبُونَ لِلطَّيِّبَاتِ يُرِيدُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - طَيَّبَهُ اللَّهُ لِنَفْسِهِ وَجَعَلَهُ سَيِّدَ وَلَدِ آدَمَ ، وَالطَّيِّبَاتُ يُرِيدُ عَائِشَةَ أُولَئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ يُرِيدُ بَرَّأَهَا اللَّهُ مِنْ كَذِبِ عَبْدِ اللَّهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ لَهُمْ مَغْفِرَةٌ يُرِيدُ عِصْمَةً فِي الدُّنْيَا وَمَغْفِرَةً فِي الْآخِرَةِ وَرِزْقٌ كَرِيمٌ يُرِيدُ رِزْقَ الْجَنَّةِ وَثَوَابٌ عَظِيمٌ . رَوَاهُ الطَّبَرَانِيُّ مُنْقَطِعًا بِإِسْنَادٍ وَاحِدٍ ، فَلَا فَائِدَةَ فِي إِعَادَتِهِ فِي كُلِّ قِطْعَةٍ ، وَفِي إِسْنَادِهِ مُوسَى بْنُ عَبْدِ الرَّحْمَنِ الصَّنْعَانِيُّ وَهُوَ ضَعِيفٌ . وَقَدْ رَوَى قِطَعًا مِنْهُ عَنْ مُجَاهِدٍ وَعَنْ قَتَادَةَ وَسَعِيدِ بْنِ جُبَيْرٍ وَهِشَامِ بْنِ عُرْوَةَ ، وَفِي أَسَانِيدِهِمْ ضَعْفٌ .
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: (Allah Almighty says:) "Indeed, those who brought the slander are a group among you." Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: This means: the four among you who spoke falsehood about the Mother of the Believers, Sayyidah Aishah (may Allah be pleased with her). (Allah Almighty says:) "Do not think it bad for you; rather, it is good for you." Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: That is, it is good for the Prophet (peace and blessings be upon him) and a declaration of innocence for the leader of the believing women; it is also good for Sayyiduna Abu Bakr (may Allah be pleased with him), for the mother of Sayyidah Aishah (may Allah be pleased with her), and for Sayyiduna Safwan bin al-Mu'attal (may Allah be pleased with him). (Allah Almighty says:) "Each of them will have the sin he has earned, and the one who took the greater part of it." Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: This means the one who spread it. (Allah Almighty says:) "Among them." This refers to Abdullah bin Ubayy bin Salul. (Allah Almighty says:) "For him is a great punishment." This means: in this world the Prophet (peace and blessings be upon him) had him flogged eighty lashes, and in the Hereafter his abode will be Hell. (Allah Almighty says:) "Why, when you heard it." This means: why did it not happen, when you heard this? (Allah Almighty says:) "Why did the believing men and believing women not think well of them, and say: This is a clear lie?" (Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said:) The reason is that the Prophet (peace and blessings be upon him) had consulted people about Sayyidah Aishah (may Allah be pleased with her), and they said good things and said: "O Messenger of Allah! This is a lie and a falsehood." And "the believing women": this refers to the wife of the Prophet (peace and blessings be upon him), Sayyidah Zaynab (may Allah be pleased with her), the freed slave woman of Sayyidah Aishah (may Allah be pleased with her), Sayyidah Barirah (may Allah be pleased with her), and the other wives of the Prophet (peace and blessings be upon him), who said: "This is a great lie." So Allah Almighty said: "Why did they not bring four witnesses concerning it?" Then they and those who testified would be liars. "And since they did not bring the witnesses, they are liars in the sight of Allah Almighty." This means: those very people will be counted as liars. "And were it not for the favour of Allah Almighty upon you and His mercy in this world and the Hereafter." This means: had Allah Almighty not done you a kindness and concealed your faults. "You would have been touched, for what you engaged in." This refers to making the false accusation. "By a great punishment." This means: there would have been no end to that punishment. "When you received it with your tongues and said with your mouths that of which you had no knowledge." And Allah Almighty knew that the matter was not so. "And you thought it insignificant, while with Allah Almighty it was tremendous." This means: you were slandering Sayyidah Aishah Siddiqah (may Allah be pleased with her), the leader of the believing women and the wife of the Prophet (peace and blessings be upon him), with something that was not in her, and the thought of it never even occurred in her heart, for she was created pure and protected from every vile thing. "Why, when you heard it, did you not say: It is not for us to speak of this; You are free of every imperfection, this is a great slander?" Here slander (buhtan) means fabrication, as in the statement of Allah Almighty about Sayyidah Maryam (may Allah be pleased with her): "a great slander." "Allah Almighty admonishes you never to return to the like of it again." This refers to Mistah bin Uthathah, Hamnah bint Jahsh and Sayyiduna Hassan bin Thabit (may Allah be pleased with him). "If you are believers." This means: if you affirm Allah and His Messenger. "And Allah Almighty makes clear to you the verses." This refers to the verses revealed concerning Sayyidah Aishah (may Allah be pleased with her) and her innocence. "And Allah Almighty is All-Knowing." That is, of the remorse in your hearts over what you did. "All-Wise." That is, He has ruled concerning false accusation that eighty lashes are to be given. "Indeed, those who love that indecency should spread." This means: those who do so even after this. "Concerning those who believe." This means: concerning the chaste men and chaste women among those who affirm the faith. "For them is a painful punishment." That is, an agonising punishment. "In this world and the Hereafter." The punishment of this world means flogging, and the punishment of the Hereafter means punishment in Hell. "And Allah Almighty knows, while you do not know." That is, you do not know the evil of what you entered into and how severe its punishment is, and you also do not know how intensely Allah Almighty will be angry with whoever does this. "And were it not for the favour of Allah Almighty upon you and His mercy." This means: had Allah Almighty not shown you favour and mercy; this refers to Sayyiduna Mistah (may Allah be pleased with him), Sayyidah Hamnah (may Allah be pleased with her) and Sayyiduna Hassan (may Allah be pleased with him). "Indeed, Allah Almighty is Kind, Merciful." Here mercy means: He is kind to you on account of your remorse, in that you returned to the truth. "O you who believe!" This refers to those who affirmed the Oneness of Allah Almighty. "Do not follow the footsteps of Satan." This refers to slips. "And whoever follows the footsteps of Satan, he commands indecency and wrongdoing." Here indecency means disobeying Allah Almighty, and wrongdoing (munkar) means everything that Allah Almighty disapproves of. "And were it not for the favour of Allah Almighty upon you and His mercy." This means the same: were it not for the favour Allah Almighty has shown you and the mercy He has shown you. "Not one of you would ever have been purified." This means: He would never have accepted the repentance of any of you. "But Allah Almighty purifies whom He wills." This means: if I will, I accept your repentance. "And Allah Almighty is All-Hearing, All-Knowing." This means: He hears what you say and knows what is in your hearts of remorse and repentance. "And let them not swear." This means: let them not take an oath. "Those of virtue and means among you." This means: Sayyiduna Abu Bakr (may Allah be pleased with him) should not have sworn that he would not spend on Mistah. "That they will not give (anything) to relatives, the poor, and those who emigrated in the way of Allah; let them pardon and overlook." This means: O Abu Bakr, I have placed virtue in you and given you means and knowledge of Allah Almighty; so, O Abu Bakr, spend on Mistah, for he has the right of kinship and the honour of emigration, he is poor, and he took part in battles with which I am pleased, among them the Battle of Badr. "Do you not love." This means: O Abu Bakr, is it not so? "That Allah Almighty should forgive you?" This means: you too forgive Mistah. "And Allah Almighty is Forgiving, Merciful." This means: I forgive whoever errs, and I am merciful to My friends. "Indeed, those who accuse chaste women." Here muhsanat means chaste women. "Unaware, believing women." This means: women who affirm the Oneness of Allah Almighty and His messengers. Sayyiduna Hassan bin Thabit (may Allah be pleased with him) said this verse of poetry about the Mother of the Believers, Sayyidah Aishah (may Allah be pleased with her): "She is chaste and composed, she cannot be suspected of anything doubtful, and she wakes in the morning with her stomach empty of the flesh of unaware women (that is, she does not backbite them)." Sayyidah Aishah (may Allah be pleased with her) said: "O Hassan! But you are not like that." "They are cursed in this world and the Hereafter, and for them is a great punishment." Allah Almighty is saying that He has expelled them from faith, just as Allah Almighty said about the hypocrites in Surah al-Ahzab: "Cursed wherever they are found, they will be seized and killed." "And the one who took the greater part of it." This means: the one who took the leading part in this accusation and spread it; this refers to the accursed Abdullah bin Ubayy bin Salul. "On the Day their tongues, their hands and their feet will testify against them about what they used to do." This means: Allah Almighty will seal their tongues, and the limbs will speak and testify against the person they belong to. The reason is that they had said: "Come, let us swear by Allah that we were not polytheists." So Allah Almighty will seal their tongues, and their limbs will speak of what they did, and after that their tongues will testify against them. Allah Almighty wills to repay them for their deeds in accordance with the truth: just as He will reward His friends, so too He will punish the sinners, as Allah Almighty has said in Surah al-Fatihah: "Master of the Day of Recompense." This means the Day of Requital. "And they will know." This means on the Day of Resurrection. "That Allah Almighty is the Clear Truth." The reason is that Abdullah bin Ubayy used to doubt the religion; he was the leader of the hypocrites. Concerning this Allah Almighty said: "On that Day Allah Almighty will pay them in full their due recompense according to the truth." And Ibn Salul will know on the Day of Resurrection: "that Allah Almighty is the Clear Truth." This means: his doubt will end and he will become certain at a time when certainty will not benefit him. "Wicked women are for wicked men, and wicked men are for wicked women." By this Allah Almighty intended to give an example concerning Abdullah bin Ubayy bin Salul and those who fall into doubt about Allah Almighty and accuse women like Sayyidah Aishah (may Allah be pleased with her). Then Allah Almighty said: "And good women are for good men." This means: Allah Almighty kept Sayyidah Aishah (may Allah be pleased with her) pure for His Messenger (peace and blessings be upon him). Sayyiduna Jibril (peace be upon him) brought the image of Sayyidah Aishah (may Allah be pleased with her) in a piece of silk cloth at a time when even her form had not yet been shaped in her mother's womb, and he told the Prophet (peace and blessings be upon him) that this was Sayyidah Aishah bint Abi Bakr, who would be his wife in this world and his wife in Paradise, and that she would be given to him in place of Sayyidah Khadijah bint Khuwaylid (may Allah be pleased with her). This was at the time of the death of Sayyidah Khadijah (may Allah be pleased with her). The Prophet (peace and blessings be upon him) was delighted with this, and his eyes were cooled by it. Then Allah Almighty said: "And good men are for good women." This means: Allah Almighty kept the Prophet (peace and blessings be upon him) pure in his person and made him the leader of all the children of Adam; and "good women" refers to Sayyidah Aishah Siddiqah (may Allah be pleased with her). "These are free of what they say." This means: Allah Almighty kept Sayyidah Aishah (may Allah be pleased with her) free of the falsehood that Abdullah bin Ubayy bin Salul attributed to her. "For them is forgiveness." This means: for them is protection (ismah) in this world and forgiveness in the Hereafter. "And a noble provision." This refers to the provision of Paradise and a great reward.
Tabarani recorded it in fragments with a single chain, so there was no need to repeat the chain in each fragment; its chain contains Musa bin Abd al-Rahman al-San'ani, who is da'if (weak). He also recorded a fragment of it from Mujahid, from Qatadah, from Sa'id bin Jubayr and from Hisham bin Urwah, but there is weakness in their chains as well.
Tabarani recorded it in fragments with a single chain, so there was no need to repeat the chain in each fragment; its chain contains Musa bin Abd al-Rahman al-San'ani, who is da'if (weak). He also recorded a fragment of it from Mujahid, from Qatadah, from Sa'id bin Jubayr and from Hisham bin Urwah, but there is weakness in their chains as well.
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ : وَالَّذِي تَوَلَّى كِبْرَهُ يَعْنِي عِظَمَهُ مِنْهُمْ يَعْنِي الْقَذْفَةَ ، وَهُوَ ابْنُ أُبَيٍّ رَأْسُ الْمُنَافِقِينَ ، وَهُوَ الَّذِي قَالَ : مَا بَرِئَتْ مِنْهُ وَمَا بَرِئَ مِنْهَا لَهُ عَذَابٌ عَظِيمٌ وَفِي هَذِهِ الْآيَةِ عِبْرَةٌ ، فَجَمِيعُ الْمُسْلِمِينَ إِذَا كَانَتْ فِيهِمْ خَطِيئَةٌ فَمَنْ أَعَانَ عَلَيْهَا بِفِعْلٍ أَوْ كَلَامٍ أَوْ عَرَّضَ بِهَا أَوْ أَعْجَبَهُ ذَلِكَ أَوْ رَضِيَهُ فَهُوَ فِي تِلْكَ الْخَطِيئَةِ عَلَى قَدْرِ مَا كَانَ مِنْهُمْ ، وَإِذَا كَانَتْ خَطِيئَةٌ بَيْنَ الْمُسْلِمِينَ فَمَنْ شَهِدَ وَكَرِهَ فَهُوَ مِثْلُ الْغَائِبِ ، وَمَنْ غَابَ وَرَضِيَ فَهُوَ مِثْلُ شَاهِدٍ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ وَقَدْ يُحَسَّنُ حَدِيثُهُ ، وَبَقِيَّةُ رِجَالِهِ رِجَالُ الصَّحِيحِ .
Sa'id bin Jubayr said: "And the one who took the greater part of it." This means: the major portion of it. "Among them." That is, one of the accusers; this is Ibn Ubayy, the leader of the hypocrites, and he is the one who said: "She is not free of him, and he is not free of her." "For him will be a great punishment." In this verse there is an instructive lesson for the Muslims: when an error occurs among the Muslims, whoever helps in that error by deed or word, or by putting it forward, or by liking it, or by being pleased with it, will be counted as sharing in that error according to the share of those taking part in it. And when an error occurs among the Muslims, whoever is present but dislikes it is like one who is absent, and whoever is absent yet is pleased with it is like one who is present.
Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness, though his hadith has been graded hasan (good); the rest of its narrators are the narrators of the Sahih.
Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness, though his hadith has been graded hasan (good); the rest of its narrators are the narrators of the Sahih.
وَعَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ : الَّذِي تَوَلَّى كِبْرَهُ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ وَمِسْطَحُ بْنُ أُثَاثَةَ وَحَسَّانُ وَحَمْنَةُ بِنْتُ جَحْشٍ ، وَكَانَ كِبْرُ ذَلِكَ مِنْ قِبَلِ عَبْدِ اللَّهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ . رَوَاهُ الطَّبَرَانِيُّ عَنْهُ وَعَنْ مُجَاهِدٍ وَإِسْنَادُهُمَا جَيِّدٌ .
Hisham bin Urwah said: (Allah Almighty says:) "The one who took the greater part in it." This refers to Abdullah bin Ubayy bin Salul, Mistah bin Uthathah, Hassan bin Thabit and Hamnah bint Jahsh; and of all of them, the leading part was taken by Abdullah bin Ubayy bin Salul.
Tabarani recorded it from him and from Mujahid, and the chains of both are jayyid (good).
Tabarani recorded it from him and from Mujahid, and the chains of both are jayyid (good).
وَعَنْ قَتَادَةَ فِي قَوْلِهِ لَوْلَا إِذْ سَمِعْتُمُوهُ كَذَّبْتُمْ وَقُلْتُمْ : هَذَا كَذِبٌ بَيِّنٌ ، وَلَعَمْرِي أَنْ تَكْذِبَ عَلَى أَخِيكَ بِالشَّرِّ إِذْ سَمِعْتَهُ خَيْرٌ لَكَ وَأَسْلَمُ مِنْ أَنْ تُذِيعَهُ وَتُفْشِيَهُ وَتُصَدِّقَ بِهِ . رَوَاهُ الطَّبَرَانِيُّ وَإِسْنَادُهُ جَيِّدٌ .
Qatadah said regarding this statement of Allah Almighty: (Allah Almighty says:) "Why, when you heard it," that you should have denied it and said that this is a clear lie. By my life, when you hear something evil about your brother, declaring it false is better for you and safer than spreading it, publicising it and believing it.
Tabarani recorded it, and its chain is jayyid (good).
Tabarani recorded it, and its chain is jayyid (good).
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ لَوْلَا إِذْ سَمِعْتُمُوهُ قَذَفَ عَائِشَةَ وَصَفْوَانَ هَلَّا كَذَّبْتُمْ بِهِ هَلَّا ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ لِأَنَّ مِنْهُمْ زَيْنَبَ بِنْتَ جَحْشٍ بِأَنْفُسِهِمْ خَيْرًا أَلَا ظَنَّ بَعْضُهُمْ بِبَعْضٍ خَيْرًا بِأَنَّهُمْ لَمْ يَرَوْا هَذَا وَقَالُوا هَذَا إِفْكٌ أَلَا قَالُوا : هَذَا الْقَذْفُ كَذِبٌ بَيِّنٌ .
Sa'id bin Jubayr said: (Allah Almighty says:) "Why, when you heard it." That is, when you heard the accusation made against Sayyidah Aishah (may Allah be pleased with her) and Sayyiduna Safwan (may Allah be pleased with him), why did you not deny it? Why did the believing men and believing women not think (among them is Sayyidah Zaynab bint Jahsh (may Allah be pleased with her)) "good of their own people"? This means: why did they not think well of one another, since they had not seen this, and why did they not say, as they should have said: This is a lie; that is, why did they not say: This is a false accusation and a clear lie?
Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
وَعَنِ ابْنِ جُرَيْجٍ فِي قَوْلِهِ لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ يَقُولُ بَعْضُهُمْ : أَلَا تَسْمَعُ إِلَى قَوْلِهِ . رَوَاهُ الطَّبَرَانِيُّ وَإِسْنَادُهُ جَيِّدٌ .
Ibn Jurayj said regarding this statement of Allah Almighty: (Allah Almighty says:) "Why, when you heard it, did the believing men and believing women not think." That is, their saying to one another: "Did you not hear this matter?"
Tabarani recorded it, and its chain is jayyid (good).
Tabarani recorded it, and its chain is jayyid (good).
وَعَنْ أَبِي صَخْرٍ لَوْلَا جَاؤُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ كُلُّ مَنْ قَذَفَ مُسْلِمًا ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَهُوَ قَاذِفٌ عَلَيْهِ حَدُّ الْقَذْفِ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ رِشْدِينُ بْنُ سَعْدٍ وَهُوَ ضَعِيفٌ .
Abu Sakhr said: (Allah Almighty says:) "Why did they not bring four witnesses for it? And if they cannot bring the witnesses, then in the sight of Allah Almighty they will be counted as the liars." This means: every person who falsely accuses a Muslim. "Then if they do not bring four witnesses", then the person who made the false accusation is subject to the prescribed punishment for slander (hadd al-qadhf).
Al-Tabarani recorded it; its chain contains Rishdin bin Sa'd, who is da'if (weak).
Al-Tabarani recorded it; its chain contains Rishdin bin Sa'd, who is da'if (weak).
وَعَنْ قَتَادَةَ فِي قَوْلِهِ - تَعَالَى - وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَمَسَّكُمْ فِي مَا أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ قَالَ : هَذَا فِي شَأْنِ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - وَفِيمَا قِيلَ : كَادَ أَصْحَابُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَنْ يَهْلِكُوا فِيهِ ، وَإِسْنَادُهُ جَيِّدٌ .
Qatadah, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "And had it not been for the grace of Allah Almighty upon you and His mercy, a great punishment would have touched you for what you were engaged in." Qatadah said: This was concerning Sayyidah Aishah (may Allah be pleased with her), and it has been said that the Companions of the Prophet (peace and blessings be upon him) were close to being destroyed over this matter. Its chain is jayyid (good).
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَذَلِكَ حِينَ خَاضُوا فِي أَمْرِ عَائِشَةَ فَقَالَ بَعْضُهُمْ : سَمِعْتُ فُلَانًا يَقُولُ كَذَا وَكَذَا فَقَالَ : تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ يَقُولُ : يَرْوِيهِ بَعْضُكُمْ عَنْ بَعْضٍ ، سَمِعْتُ مِنْ فُلَانٍ وَسَمِعْتُ مِنْ فُلَانٍ وَتَقُولُونَ بِأَفْوَاهِكُمْ يَعْنِي بِأَلْسِنَتِكُمْ ، يَعْنِي مَنْ قَذَفَهَا مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ يَعْنِي مِنْ غَيْرِ أَنْ تَعْلَمُوا أَنَّ الَّذِي قُلْتُمْ مِنَ الْقَذْفِ حَقٌّ وَتَحْسَبُونَهُ هَيِّنًا يَعْنِي وَتَحْسَبُونَ أَنَّ الْقَذْفَ ذَنْبٌ هَيِّنٌ وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ يَعْنِي فِي الزُّورِ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ . وَرَوَاهُ بِاخْتِصَارٍ عَنْ مُجَاهِدٍ ، وَرِجَالُهُ ثِقَاتٌ .
Sa'id bin Jubayr said: (Allah Almighty says:) "When you were spreading it with your tongues." This refers to the time when the matter concerning Sayyidah Aishah (may Allah be pleased with her) had spread, and someone would say: I heard so-and-so mention such-and-such. So Allah Almighty said: "When you were spreading it with your tongues." This means: you were relating it to one another, saying, I heard it from so-and-so, and I heard it from so-and-so, "and you were saying with your mouths", that is, you were saying it with your tongues, meaning the one who accused Sayyidah Aishah (may Allah be pleased with her), "that of which you had no knowledge." This means: you did not know whether the accusation you were making was true. "And you were thinking it a light matter." This means: you thought that making a false accusation was a minor sin, "while in the sight of Allah Almighty it is great", that is, making a false accusation.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
Al-Tabarani also recorded it in abridged form from Mujahid, and its narrators are thiqat (trustworthy).
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
Al-Tabarani also recorded it in abridged form from Mujahid, and its narrators are thiqat (trustworthy).
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ لَوْلَا إِذْ سَمِعْتُمُوهُ يَعْنِي الْقَذْفَ [ أَلَا " قُلْتُمْ مَا يَكُونُ لَنَا " ] قُلْتُمْ مَا يَنْبَغِي لَنَا أَنْ نَتَكَلَّمَ بِهَذَا يَعْنِي الْقَذْفَ وَلَمْ تَرَ أَعْيُنُنَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ يَعْنِي أَلَا قُلْتُمْ مِثْلَ مَا قَالَ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ ، وَذَلِكَ أَنَّ سَعْدًا لَمَّا سَمِعَ قَوْلَ مَنْ قَالَ فِي أَمْرِ عَائِشَةَ قَالَ : سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ ، وَالْبُهْتَانُ : الَّذِي يَبْهَتُ فَيَقُولُ مَا لَمْ يَكُنْ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ .
Sa'id bin Jubayr said: (Allah Almighty says:) "Why, when you heard it", that is, heard the false accusation, did you not say: "It is not right for us", that is, you should have said: it is not fitting for us "that we speak of this", that is, speak of the accusation of zina, when our eyes have seen nothing: "Glory be to You, this is a great slander." This means: why did you not say as Sa'd bin Mu'adh al-Ansari said? What happened was that when Sayyiduna Sa'd (may Allah be pleased with him) heard what someone had said about Sayyidah Aishah (may Allah be pleased with her), he said: Glory be to You, indeed this is a great slander. (The narrator said:) Slander (buhtan) is when a person fabricates a lie and says something that never happened.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
وَبِسَنَدِهِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ يَعِظُكُمُ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا يَعْنِي الْقَذْفَ .
With the same chain it is reported from Sa'id bin Jubayr: "Allah Almighty admonishes you never to return to the like of it." That is, never to make an accusation of zina.
وَبِسَنَدِهِ عَنْهُ إِنَّ الَّذِينَ يَعْنِي بَيْنَ قَذْفِ عَائِشَةَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ يَعْنِي أَنْ تَفْشُوَ وَيَظْهَرَ الزِّنَا فِي الَّذِينَ آمَنُوا يَعْنِي صَفْوَانَ وَعَائِشَةَ لَهُمْ عَذَابٌ أَلِيمٌ يَعْنِي وَجِيعٌ فِي الدُّنْيَا وَالْآخِرَةِ فَكَانَ عَذَابُ عَبْدِ اللَّهِ بْنِ أُبَيٍّ فِي الدُّنْيَا الْجَلْدَ وَفِي الْآخِرَةِ عَذَابَ النَّارِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ . وَرَوَى نَحْوَ هَذَا عَنْ قَتَادَةَ بِإِسْنَادٍ جَيِّدٍ ، وَرَوَى بَعْضَهُ عَنْ مُجَاهِدٍ بِإِسْنَادَيْنِ رِجَالُ أَحَدِهِمَا ثِقَاتٌ .
With the same chain it is reported from him: "Indeed, those people", that is, those who accused Sayyidah Aishah (may Allah be pleased with her), "love that indecency should spread", that is, they want zina to spread and become open, "among those who believe", that is, Sayyiduna Safwan (may Allah be pleased with him) and Sayyidah Aishah (may Allah be pleased with her), "for them is a painful punishment", that is, an agonizing punishment, "in this world and the Hereafter." The punishment of Abdullah bin Ubayy in this world was that he was flogged, and in the Hereafter it will be that he is punished in Hell. "And Allah Almighty knows, and you do not know." Something similar has been reported from Qatadah with a jayyid (good) chain. He also reported part of it from Mujahid with two chains, the narrators of one of which are thiqat (trustworthy).
وَعَنْ مُجَاهِدٍ فِي قَوْلِهِ : يَعِظُكُمُ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا قَالَ : يَنْهَاكُمْ . رَوَاهُ الطَّبَرَانِيُّ ، وَرِجَالُهُ ثِقَاتٌ .
Mujahid, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "Allah Almighty admonishes you never to return to the like of it." (Mujahid said:) This means that Allah Almighty forbids you (from this).
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy).
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy).
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ يَعْنِي تَزْيِينَ الشَّيْطَانِ وَمَنْ يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ يَعْنِي تَزْيِينَ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ يَعْنِي بِالْمَعَاصِي وَالْمُنْكَرِ مَا لَا يُعْرَفُ مِثْلُ مَا قِيلَ لِعَائِشَةَ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ يَعْنِي نِعْمَتَهُ مَا زَكَا مِنْكُمْ مِنْ أَحَدٍ أَبَدًا مَا صَلُحَ مِنْكُمْ مِنْ أَحَدٍ أَبَدًا وَلَكِنَّ اللَّهَ يُزَكِّي مَنْ يَشَاءُ يَعْنِي يُصْلِحُ مَنْ يَشَاءُ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ .
Sa'id bin Jubayr said: (Allah Almighty says:) "O you who believe, do not follow the footsteps of Satan." This means: (do not follow) what Satan has made attractive. "And whoever follows the footsteps of Satan", that is, follows what Satan has made attractive, "then indeed he commands indecency." This means he commands sins, "and what is wrong (munkar)", that is, what cannot be called right (ma'ruf), such as what was said about Sayyidah Aishah (may Allah be pleased with her). "And had it not been for the grace of Allah Almighty upon you and His mercy", that is, His blessing, "not one of you would ever have been purified", that is, not one of you would ever have become righteous. "But Allah Almighty purifies whom He wills", that is, He reforms whom He wills.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
وَعَنْ مُجَاهِدٍ فِي قَوْلِهِ وَلَا يَأْتَلِ أُولُوا الْفَضْلِ مِنْكُمْ وَالسَّعَةِ قَالَ : أَبُو بَكْرٍ حَلَفَ أَنْ لَا يَنْفَعَ يَتِيمًا كَانَ فِي حَجْرِهِ ، قَالَ عَبْدُ الْمَلِكِ : وَهُوَ مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ أَشَاعَ ذَلِكَ ، فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ قَالَ أَبُو بَكْرٍ : بَلَى أَنَا أُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي ، وَأَكُونَ لِلْيَتَامَى خَيْرَ مَا كُنْتُ . رَوَاهُ الطَّبَرَانِيُّ ، وَرِجَالُهُ ثِقَاتٌ . وَرَوَاهُ بِإِسْنَادٍ آخَرَ عَنْهُ ضَعِيفٍ . وَرَوَى نَحْوَهُ عَنْ قَتَادَةَ وَإِسْنَادُهُ جَيِّدٌ ، وَرَوَى نَحْوَهُ عَنْ سَعِيدِ بْنِ جُبَيْرٍ إِلَّا أَنَّهُ زَادَ : قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَأَبِي بَكْرٍ : " أَلَا تُحِبُّ أَنْ يَغْفِرَ اللَّهُ لَكَ ؟ " ، قَالَ : بَلَى يَا رَسُولَ اللَّهِ ، قَالَ : " فَاعْفُ وَاصْفَحْ " ، قَالَ : قَدْ عَفَوْتُ وَصَفَحْتُ ، لَا أَمْنَعُهُ مَعْرُوفًا بَعْدَ الْيَوْمِ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ .
Mujahid, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "And let not those among you who possess grace and means swear." Mujahid said: Sayyiduna Abu Bakr (may Allah be pleased with him) had sworn that he would not give any benefit to an orphan who was under his care. A narrator named Abd al-Malik said: That man was Sayyiduna Mistah bin Uthathah bin Abbad bin al-Muttalib, who had spread that talk. When this verse was revealed: "Do you not love that Allah Almighty should forgive you?", Sayyiduna Abu Bakr (may Allah be pleased with him) said: Yes indeed! I love that Allah Almighty should forgive me, and now I will be even better towards orphans than I was before.
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy). He also recorded it with another chain, which is da'if (weak). He also recorded something similar from Qatadah, whose chain is jayyid (good), and he recorded something similar from Sa'id bin Jubayr, except that in it these words are added: "The Prophet (peace and blessings be upon him) said to Sayyiduna Abu Bakr (may Allah be pleased with him): Do you not love that Allah Almighty should forgive you? He said: Yes indeed, O Messenger of Allah! The Prophet (peace and blessings be upon him) said: Then pardon and overlook! He said: I have pardoned and overlooked; from today onward I will not withhold from him any kindness."
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy). He also recorded it with another chain, which is da'if (weak). He also recorded something similar from Qatadah, whose chain is jayyid (good), and he recorded something similar from Sa'id bin Jubayr, except that in it these words are added: "The Prophet (peace and blessings be upon him) said to Sayyiduna Abu Bakr (may Allah be pleased with him): Do you not love that Allah Almighty should forgive you? He said: Yes indeed, O Messenger of Allah! The Prophet (peace and blessings be upon him) said: Then pardon and overlook! He said: I have pardoned and overlooked; from today onward I will not withhold from him any kindness."
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
وَعَنْ خُصَيْفٍ قَالَ : قُلْتُ لِسَعِيدِ بْنِ جُبَيْرٍ : أَيُّمَا أَشَدُّ الزِّنَا أَوِ الْقَذْفُ قَذْفُ الْمُحْصَنَةِ ؟ قَالَ : الزِّنَا ، قُلْتُ : اللَّهُ يَقُولُ : إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ قَالَ : إِنَّمَا أُنْزِلَ هَذَا فِي شَأْنِ عَائِشَةَ خَاصَّةً . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ يَحْيَى الْحِمَّانِيُّ وَهُوَ ضَعِيفٌ .
Khusayf said: I asked Sa'id bin Jubayr: Which sin is graver: committing zina, or accusing a chaste woman of zina? He said: Committing zina. I said: But Allah Almighty has said: "Indeed, those who accuse chaste, unaware, believing women of zina." Sa'id bin Jubayr said: This ruling is specific to Sayyidah Aishah (may Allah be pleased with her).
Al-Tabarani recorded it; its chain contains Yahya al-Himmani, who is da'if (weak).
Al-Tabarani recorded it; its chain contains Yahya al-Himmani, who is da'if (weak).
وَعَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ قَالَ : نَزَلَتْ هَذِهِ الْآيَةُ فِي نِسَاءِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - خَاصَّةً إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ الْآيَةَ رَوَاهُ الطَّبَرَانِيُّ عَنْ شَيْخِهِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ سَعِيدِ بْنِ أَبِي مَرْيَمَ وَهُوَ ضَعِيفٌ .
Al-Dahhak bin Muzahim said: This verse was revealed specifically about the wives of the Prophet (peace and blessings be upon him): "Indeed, those who accuse chaste, unaware, believing women."
Al-Tabarani recorded it from his teacher Abdullah bin Muhammad bin Sa'id bin Abi Maryam, who is da'if (weak).
Al-Tabarani recorded it from his teacher Abdullah bin Muhammad bin Sa'id bin Abi Maryam, who is da'if (weak).
وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَرَأَ سُورَةَ النُّورِ فَفَسَّرَهَا حَتَّى أَتَى هَذِهِ الْآيَةَ : إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ قَالَ : هَذِهِ فِي شَأْنِ عَائِشَةَ وَأَزْوَاجِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَلَمْ يَجْعَلْ لِمَنْ يَفْعَلُ ذَلِكَ تَوْبَةً ، وَجَعَلَ لِمَنْ رَمَى امْرَأَةً مِنَ الْمُؤْمِنَاتِ مِنْ غَيْرِ أَزْوَاجِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - التَّوْبَةَ ، ثُمَّ قَرَأَ : وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَئِكَ هُمُ الْفَاسِقُونَ إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ فَجَعَلَ لِمَنْ قَذَفَ امْرَأَةً مِنَ الْمُؤْمِنِينَ التَّوْبَةَ ، وَلَمْ يَجْعَلْ لِمَنْ قَذَفَ امْرَأَةً مِنْ أَزْوَاجِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - تَوْبَةً ، ثُمَّ تَلَا هَذِهِ الْآيَةَ : لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ . فَهَمَّ بَعْضُ الْقَوْمِ أَنْ يَقُومَ إِلَى ابْنِ عَبَّاسٍ فَيُقَبِّلَ رَأْسَهُ لِحُسْنِ مَا فَسَّرَ . رَوَاهُ الطَّبَرَانِيُّ بِأَسَانِيدَ ، وَفِي هَذَا الْإِسْنَادِ رَاوٍ لَمْ يُسَمَّ ، وَبَقِيَّةُ رِجَالِهِ ثِقَاتٌ وَهُوَ أَمْثَلُهَا .
It is reported about Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that he recited Surah al-Nur and kept explaining it until he reached this verse: "Indeed, those who accuse chaste, unaware, believing women are cursed in this world and the Hereafter, and for them will be a great punishment." Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: This is concerning Sayyidah Aishah (may Allah be pleased with her) and the wives of the Prophet (peace and blessings be upon him); whoever does this, his repentance will not be accepted. But whoever accuses a woman from among the believing women other than the wives of the Prophet (peace and blessings be upon him), there is room for repentance for him. Then he recited this verse: "Those who accuse chaste women and then do not bring four witnesses, flog them eighty lashes and never accept their testimony; it is they who are the defiantly disobedient, except for those who repent after that and make amends, for indeed Allah is Forgiving, Merciful." So in this verse Allah Almighty granted the right of repentance to one who accuses a believing woman, but He did not grant repentance to one who accuses any of the wives of the Prophet (peace and blessings be upon him). Then he recited this verse: "They are cursed in this world and in the Hereafter, and for them will be a great punishment." Some of those present were about to get up, go to Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) and kiss his head because of the excellence of his explanation.
Al-Tabarani recorded it with several chains; in one of its chains there is a narrator who is not named. The rest of its narrators are thiqat (trustworthy), and it is the best of them.
Al-Tabarani recorded it with several chains; in one of its chains there is a narrator who is not named. The rest of its narrators are thiqat (trustworthy), and it is the best of them.
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ يَعْنِي إِنَّ الَّذِينَ يَقْذِفُونَ بِالزِّنَا ، يَعْنِي : لِفُرُوجِهِنَّ عَفَائِفَ ، الْغَافِلَاتِ يَعْنِي : عَنِ الْفَوَاحِشِ ، يَعْنِي : عَائِشَةَ ، الْمُؤْمِنَاتِ يَعْنِي : الصَّادِقَاتِ ، "لُعِنُوا " جُلِدُوا فِي الدُّنْيَا وَالْآخِرَةِ يَعْنِي : عَبْدَ اللَّهِ بْنَ أُبَيٍّ ابْنَ سَلُولَ يُعَذَّبُ بِالنَّارِ لِأَنَّهُ مُنَافِقٌ ، وَلَهُمْ عَذَابٌ عَظِيمٌ قَالَ : جَلَدَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - حَسَّانَ بْنَ ثَابِتٍ وَعَبْدَ اللَّهِ بْنَ أُبَيٍّ وَمِسْطَحًا وَحَمْنَةَ بِنْتَ جَحْشٍ ، كُلَّ وَاحِدٍ ثَمَانِينَ جَلْدَةً فِي قَذْفِ عَائِشَةَ ، ثُمَّ تَابُوا مِنْ بَعْدِ ذَلِكَ غَيْرَ عَبْدِ اللَّهِ بْنِ أُبَيٍّ رَأْسِ الْمُنَافِقِينَ مَاتَ عَلَى نِفَاقِهِ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ ، وَبَقِيَّةُ رِجَالِهِ رِجَالُ الصَّحِيحِ .
Sa'id bin Jubayr said: (Allah Almighty says:) "Indeed, those who accuse chaste women." This means: those who make accusations of zina against women who are pure with regard to their private parts, that is, chaste, "who are unaware", that is, unaware of indecencies; this refers to Sayyidah Aishah Siddiqah (may Allah be pleased with her), "who are believers", that is, those who affirm the truth, "they are cursed", that is, they will be flogged eighty lashes, "in this world and the Hereafter." This refers to Abdullah bin Ubayy bin Salul, who will be punished with the Fire in the Hereafter because he is a hypocrite, "and for them is a great punishment." The narrator said: The Prophet (peace and blessings be upon him) had Sayyiduna Hassan bin Thabit (may Allah be pleased with him), Abdullah bin Ubayy, Sayyiduna Mistah (may Allah be pleased with him) and Sayyidah Hamnah bint Jahsh (may Allah be pleased with her) flogged, eighty lashes each, for accusing Sayyidah Aishah (may Allah be pleased with her). After that, all of them repented except Abdullah bin Ubayy, the chief of the hypocrites, and he died upon his hypocrisy.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness, and the rest of its narrators are the narrators of the Sahih.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness, and the rest of its narrators are the narrators of the Sahih.
وَعَنْ مُعَاوِيَةَ بْنِ حَيْدَةَ قَالَ : رَأَيْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَمْسَحُ يَدَهُ عَلَى فَخِذِهِ وَيَقُولُ : يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ عَوْنُ بْنُ ذَكْوَانَ وَثَّقَهُ ابْنُ حِبَّانَ وَقَالَ : يُخْطِئُ وَيُخَالِفُ ، وَبَقِيَّةُ رِجَالِهِ ثِقَاتٌ .
Sayyiduna Mu'awiyah bin Haydah (may Allah be pleased with him) said: I saw the Prophet (peace and blessings be upon him) pass his hand over his thigh and say: "On that Day, Allah Almighty will pay them in full the recompense of their deeds that they deserve, and they will know that Allah Almighty is the Truth, the One who makes (the truth) manifest."
Al-Tabarani recorded it; its chain contains Awn bin Dhakwan, whom Ibn Hibban declared thiqah (trustworthy), and he said: He makes mistakes and contradicts others. The rest of its narrators are thiqat (trustworthy).
Al-Tabarani recorded it; its chain contains Awn bin Dhakwan, whom Ibn Hibban declared thiqah (trustworthy), and he said: He makes mistakes and contradicts others. The rest of its narrators are thiqat (trustworthy).
وَعَنْ قَتَادَةَ فِي قَوْلِهِ يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ أَهْلَ الْحَقِّ حَقَّهُمْ وَأَهْلَ الْبَاطِلِ بَاطِلَهُمْ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ . رَوَاهُ الطَّبَرَانِيُّ ، وَإِسْنَادُهُ جَيِّدٌ .
Qatadah, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "On that Day, Allah Almighty will pay them their recompense in full according to what is due." This means that He will recompense the people of truth according to their truth and the people of falsehood according to their falsehood. "And they will know that Allah Almighty is the Truth, and He is the One who makes the truth manifest."
Al-Tabarani recorded it, and its chain is jayyid (good).
Al-Tabarani recorded it, and its chain is jayyid (good).
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ يَوْمَئِذٍ فِي الْآخِرَةِ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ حِسَابَهُمُ الْعَدْلَ لَا يَظْلِمُهُمْ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ يَعْنِي الْعَدْلَ الْمُبِينَ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ .
Sa'id bin Jubayr said: "On that Day", that is, in the Hereafter, "Allah Almighty will pay them their recompense according to what is due", that is, He will take their account with justice and will not wrong them. "And they will know that Allah Almighty is the Manifest Truth", that is, manifestly just.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness.
وَبِسَنَدِهِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ الْخَبِيثَاتُ لِلْخَبِيثِينِ يَعْنِي السَّيِّئَ مِنَ الْكَلَامِ قَذْفَ عَائِشَةَ وَنَحْوَهُ لِلْخَبِيثِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ ، يَعْنِي الَّذِينَ قَذَفُوهَا ، وَالْخَبِيثُونَ يَعْنِي مِنَ الرِّجَالِ وَالنِّسَاءِ لِلْخَبِيثَاتِ يَعْنِي السَّيِّئَ مِنَ الْكَلَامِ لِأَنَّهُ يَلِيقُ بِهِمُ الْكَلَامُ السَّيِّئُ . ثُمَّ قَالَ وَالطَّيِّبَاتُ يَعْنِي الْحَسَنَ مِنَ الْكَلَامِ لِأَنَّهُ يَلِيقُ بِهِمُ الْكَلَامُ الْحَسَنُ .
With this chain it is reported from Sa'id bin Jubayr (that he said: Allah Almighty says:) "Evil things are for evil people." This refers to evil speech, such as the slander against Sayyidah Aishah (may Allah be pleased with her) and the like; it is for evil men and women, that is, those who accused Sayyidah Aishah (may Allah be pleased with her). And evil people, that is, evil people from among men and women, are for evil things, that is, for evil speech, because evil speech befits them. Then Allah Almighty said: good things, that is, good speech, are for good people, that is, men and women, meaning those who thought well of the believing men and the believing women; and good people, that is, people from among men and women, are for good things, that is, fine speech, because only good speech befits them and they alone are worthy of good speech.
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ فِي قَوْلِهِ الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ قَالَ : نَزَلَتْ فِي عَائِشَةَ حِينَ رَمَاهَا الْمُنَافِقُ بِالْبُهْتَانِ وَالْفِرْيَةِ ، فَبَرَّأَهَا اللَّهُ مِنْ ذَلِكَ ، وَكَانَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ هُوَ خَبِيثًا فَكَانَ هُوَ أَوْلَى بِأَنْ تَكُونَ لَهُ الْخَبِيثَةُ وَيَكُونَ لَهَا ، وَكَانَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - طَيِّبًا وَكَانَ أَوْلَى أَنْ تَكُونَ لَهُ الطَّيِّبَةُ ، وَكَانَتْ عَائِشَةُ الطَّيِّبَةَ وَكَانَتْ أَوْلَى أَنْ يَكُونَ لَهَا الطَّيِّبُ . رَوَاهُ الطَّبَرَانِيُّ ، وَرِجَالُهُ ثِقَاتٌ إِلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ .
Abd al-Rahman bin Zayd bin Aslam, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "Evil women are for evil men, and evil men are for evil women; and good women are for good men, and good men are for good women." Abd al-Rahman bin Zayd said: This verse was revealed concerning Sayyidah Aishah (may Allah be pleased with her) when the hypocrites accused her with slander and falsehood, and Allah Almighty declared Sayyidah Aishah (may Allah be pleased with her) innocent of it. Abdullah bin Ubayy was an evil person, so he was more deserving that evil should be for him and that he should be for evil; and the Prophet (peace and blessings be upon him) was pure, and it befitted his station that he should have a pure (wife). Sayyidah Aishah (may Allah be pleased with her) was pure, and Sayyidah Aishah (may Allah be pleased with her) was more deserving that she should have a pure (husband).
Al-Tabarani recorded it, and its narrators up to Abd al-Rahman bin Zayd bin Aslam are thiqat (trustworthy).
Al-Tabarani recorded it, and its narrators up to Abd al-Rahman bin Zayd bin Aslam are thiqat (trustworthy).
وَعَنْ مُجَاهِدٍ فِي قَوْلِهِ الْخَبِيثَاتُ لِلْخَبِيثِينِ قَالَ : الْخَبِيثَاتُ مِنَ الْكَلَامِ لِلْخَبِيثِينَ مِنَ النَّاسِ وَالْخَبِيثُونَ مِنَ النَّاسِ لِلْخَبِيثَاتِ مِنَ الْكَلَامِ ، وَالطَّيِّبَاتُ مِنَ الْكَلَامِ لِلطَّيِّبِينَ مِنَ النَّاسِ وَالطَّيِّبُونَ مِنَ النَّاسِ لِلطَّيِّبَاتِ مِنَ الْكَلَامِ . رَوَاهُ الطَّبَرَانِيُّ بِإِسْنَادَيْنِ رِجَالُ هَذَا ثِقَاتٌ .
Mujahid, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "Evil things are for evil people." Mujahid said: This means that evil speech is specific to evil people and evil people are specific to evil speech, and good speech is specific to good people and good people are specific to good speech.
Al-Tabarani recorded it with two chains, and the narrators of this narration are thiqat (trustworthy).
Al-Tabarani recorded it with two chains, and the narrators of this narration are thiqat (trustworthy).
وَزَادَ فِي الرِّوَايَةِ الْأُخْرَى : فَالْقَوْلُ الْحَسَنُ لِلْمُؤْمِنِينَ وَالْقَوْلُ السَّيِّئُ لِلْكَافِرِينَ .
In another narration these words are added: "So good speech is specific to the believers, and evil speech is specific to the disbelievers."
وَعَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ يَقُولُ : الْخَبِيثَاتُ مِنَ الْقَوْلِ لِلْخَبِيثِينَ مِنَ الرِّجَالِ وَالْخَبِيثُونَ مِنَ الرِّجَالِ لِلْخَبِيثَاتِ مِنَ الْقَوْلِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ يَقُولُ : وَالطَّيِّبَاتُ مِنَ الْقَوْلِ لِلطَّيِّبِينَ مِنَ الرِّجَالِ ، نَزَلَتْ فِي الَّذِينَ قَالُوا فِي زَوْجِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مَا قَالُوا مِنَ الْبُهْتَانِ ، وَيُقَالُ : الْخَبِيثَاتُ لِلْخَبِيثِينَ : الْأَعْمَالُ الْخَبِيثَةُ تَكُونُ لِلْخَبِيثِينَ ، وَالطَّيِّبَاتُ مِنَ الْأَعْمَالِ تَكُونُ لِلطَّيِّبِينَ . رَوَاهُ الطَّبَرَانِيُّ بِأَسَانِيدَ ، وَكُلُّ إِسْنَادٍ مِنْهَا فِيهِ ضَعِيفٌ لَا يُحْتَجُّ بِهِ ، وَرَوَاهُ مَوْقُوفًا عَنْ سَعِيدِ بْنِ جُبَيْرٍ بِإِسْنَادَيْنِ رِجَالُ أَحَدِهِمَا رِجَالُ الصَّحِيحِ . وَرَوَى نَحْوَهُ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ ، وَفِيهِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ سَعِيدِ بْنِ أَبِي مَرْيَمَ وَهُوَ ضَعِيفٌ .
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both), regarding this statement of Allah Almighty, said: "Evil things are specific to evil people, and evil people are specific to evil things." Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: That is, evil speech is specific to evil men, and evil people are specific to evil sayings. "And good things are for good people." Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: That is, good speech is specific to good people. This verse was revealed concerning those who uttered slander about the honoured wife of the Prophet (peace and blessings be upon him). It has also been said: evil things are for evil people, meaning evil deeds will also be for evil people, and good deeds will be for good people.
Al-Tabarani recorded it with several chains, each of which contains a weak narrator who cannot be used as evidence.
He also recorded it as mawquf from Sa'id bin Jubayr (his own statement) with two chains, the narrators of one of which are the narrators of the Sahih. He recorded something similar from al-Dahhak bin Muzahim, whose chain contains Abdullah bin Muhammad bin Sa'id bin Abi Maryam, who is da'if (weak).
Al-Tabarani recorded it with several chains, each of which contains a weak narrator who cannot be used as evidence.
He also recorded it as mawquf from Sa'id bin Jubayr (his own statement) with two chains, the narrators of one of which are the narrators of the Sahih. He recorded something similar from al-Dahhak bin Muzahim, whose chain contains Abdullah bin Muhammad bin Sa'id bin Abi Maryam, who is da'if (weak).
وَعَنْ قَتَادَةَ فِي قَوْلِهِ الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ مِنَ الْقَوْلِ وَالْعَمَلِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ مِنَ الْقَوْلِ وَالْعَمَلِ . رَوَاهُ الطَّبَرَانِيُّ وَإِسْنَادُهُ جَيِّدٌ .
Qatadah stated regarding this statement of Allah Almighty: (Allah Almighty says:) "Evil things are for evil people, and evil people are specific to evil things." Qatadah said: This refers to speech and deeds. "And good things are for good people, and good people are specific to good things." Qatadah said: This too refers to speech and deeds.
Al-Tabarani recorded it, and its chain is jayyid (good).
Al-Tabarani recorded it, and its chain is jayyid (good).
وَعَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ : لَمَّا خَاضَ النَّاسُ فِي أَمْرِ عَائِشَةَ أَرْسَلَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إِلَى عَائِشَةَ قَالَتْ : فَجِئْتُ وَأَنَا أَنْتَفِضُ مِنْ غَيْرِ حُمَّى ، فَقَالَ : " يَا عَائِشَةُ مَا يَقُولُ النَّاسُ ؟ " ، فَقَالَتْ : لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ لَا أَعْتَذِرُ مِنْ شَيْءٍ قَالُوهُ حَتَّى يَنْزِلَ عُذْرِي مِنَ السَّمَاءِ . فَأَنْزَلَ اللَّهُ فِيهَا خَمْسَ عَشْرَةَ آيَةً مِنْ سُورَةِ النُّورِ . ثُمَّ قَرَأَ الْحُكْمَ حَتَّى بَلَغَ الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ قَالَ : فَالْخَبِيثَاتُ مِنَ النِّسَاءِ لِلْخَبِيثِينَ مِنَ الرِّجَالِ ، وَالْخَبِيثُونَ مِنَ الرِّجَالِ لِلْخَبِيثَاتِ مِنَ النِّسَاءِ ، وَالطَّيِّبَاتُ مِنَ النِّسَاءِ لِلطَّيِّبِينَ مِنَ الرِّجَالِ ، وَالطَّيِّبُونَ مِنَ الرِّجَالِ لِلطَّيِّبَاتِ مِنَ النِّسَاءِ . رَوَاهُ الطَّبَرَانِيُّ مُرْسَلًا ، وَرِجَالُهُ رِجَالُ الصَّحِيحِ ، إِنْ كَانَ سُلَيْمَانُ الْمُبْهَمُ سُلَيْمَانَ بْنَ عَبْدِ الرَّحْمَنِ الدِّمَشْقِيَّ ، وَالظَّاهِرُ أَنَّهُ هُوَ .
Al-Hakam bin Utaybah said: When people began talking about the matter of Sayyidah Aishah (may Allah be pleased with her), the Prophet (peace and blessings be upon him) sent for Sayyidah Aishah (may Allah be pleased with her). Sayyidah Aishah (may Allah be pleased with her) said: I came, and I had no fever, yet I was in distress (or: I was trembling). The Prophet (peace and blessings be upon him) asked: O Aishah, what are the people saying? Sayyidah Aishah (may Allah be pleased with her) said: I said: By the One who sent you with the truth, I will not offer any excuse regarding what the people are saying until the declaration of my innocence is revealed from heaven. So Allah Almighty revealed fifteen verses of Surah al-Nur concerning Sayyidah Aishah (may Allah be pleased with her). Then the narrator al-Hakam recited these verses until he reached this point: "Evil women are for evil men, and evil men are for evil women; and good women are for good men, and good men are specific to good women." Al-Hakam said: This means that evil women are for evil men and evil men are for evil women, and good women are for good men and good men are for good women.
Al-Tabarani recorded it as mursal, and its narrators are the narrators of the Sahih, if the unspecified narrator named Sulayman is Sulayman bin Abd al-Rahman al-Dimashqi, and apparently it is he.
Al-Tabarani recorded it as mursal, and its narrators are the narrators of the Sahih, if the unspecified narrator named Sulayman is Sulayman bin Abd al-Rahman al-Dimashqi, and apparently it is he.
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ أُولَئِكَ يَعْنِي الطَّيِّبِينَ مِنَ الرِّجَالِ مُبَرَّؤُونَ مِمَّا يَقُولُونَ [ يَعْنِي : مِمَّا يَقُولُ هَؤُلَاءِ الْقَاذِفُونَ الَّذِينَ قَذَفُوا عَائِشَةَ : هُمْ بَرَاءٌ مِنَ الْكَلَامِ السَّيِّءِ ، ثُمَّ قَالَ ] لَهُمْ مَغْفِرَةٌ يَعْنِي لِذُنُوبِهِمْ وَرِزْقٌ كَرِيمٌ يَعْنِي حَسَنًا فِي الْجَنَّةِ . فَلَمَّا نَزَلَ عُذْرُ عَائِشَةَ ضَمَّهَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - إِلَى نَفْسِهِ وَهِيَ مِنْ أَزْوَاجِهِ فِي الْجَنَّةِ . رَوَاهُ الطَّبَرَانِيُّ ، وَفِيهِ ابْنُ لَهِيعَةَ وَفِيهِ ضَعْفٌ ، وَبَقِيَّةُ رِجَالِهِ ثِقَاتٌ .
Sa'id bin Jubayr said: (Allah Almighty says:) "Those people", that is, the good men, "are innocent of what they say", that is, of what the accusers say, those who accused Sayyidah Aishah (may Allah be pleased with her); so those good people are innocent of that evil speech. Then Allah Almighty said: "For them is forgiveness." This means: there is forgiveness of their sins, and they will be given noble provision, that is, good things will be given to them in Paradise. When the ruling declaring the innocence of Sayyidah Aishah (may Allah be pleased with her) was revealed, the Prophet (peace and blessings be upon him) drew her close to himself, and she will be one of his wives in Paradise as well.
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness, and the rest of its narrators are thiqat (trustworthy).
Al-Tabarani recorded it; its chain contains Ibn Lahi'ah, in whom there is weakness, and the rest of its narrators are thiqat (trustworthy).
وَعَنْ مُجَاهِدٍ فِي قَوْلِهِ أُولَئِكَ مُبَرَّؤُونَ مِمَّا يَقُولُونَ فَمَنْ كَانَ طَيِّبًا فَهُوَ مُبَرَّأٌ مِنْ كُلِّ قَوْلٍ خَبِيثٍ يَقُولُهُ بِمَغْفِرَةِ اللَّهِ لَهُ ، وَمَنْ كَانَ خَبِيثًا فَهُوَ مُبَرَّأٌ مِنْ كُلِّ قَوْلٍ صَالِحٍ قَالَهُ يَرُدُّهُ اللَّهُ عَلَيْهِ لَا يُقْبَلُ مِنْهُ . رَوَاهُ الطَّبَرَانِيُّ ، وَرِجَالُهُ ثِقَاتٌ .
Mujahid, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "Those people are innocent of what they (the others) say." (Mujahid said:) So whoever is good will be free of every evil word, and the forgiveness of Allah Almighty will be granted to him; and whoever is evil will be free of every good word, and Allah Almighty will turn it back upon him and will not accept good speech from him.
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy).
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy).
وَعَنْ مُجَاهِدٍ فِي قَوْلِهِ أُولَئِكَ مُبَرَّؤُونَ مِمَّا يَقُولُونَ وَذَلِكَ أَنَّهُمْ مَا قَالَ الْكَافِرُ مِنْ كَلِمَةٍ طَيِّبَةٍ فَهِيَ لِلْمُؤْمِنِينَ ، وَمَا قَالَ الْمُؤْمِنُ مِنْ كَلِمَةٍ خَبِيثَةٍ فَهِيَ لِلْكَافِرِينَ ، بَرِيءٌ كُلٌّ مِمَّا لَيْسَ لَهُ بِحَقٍّ مِنَ الْكَلَامِ . رَوَاهُ الطَّبَرَانِيُّ ، وَرِجَالُهُ ثِقَاتٌ ، وَلَهُ إِسْنَادٌ آخَرُ ضَعِيفٌ .
Mujahid, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "Those people are innocent of what they (the others) say." Mujahid said: The reason for this is that whatever good word a disbeliever says will be specific to the believers, and whatever evil word a believer says will be specific to the disbelievers; and each of them will be counted as free of whatever speech is not rightfully his.
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy); it also has another chain that is da'if (weak).
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy); it also has another chain that is da'if (weak).
وَعَنْ قَتَادَةَ فِي قَوْلِهِ أُولَئِكَ مُبَرَّؤُونَ مِمَّا يَقُولُونَ قَالَ : مِنَ الْقَوْلِ وَالْعَمَلِ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ مَغْفِرَةٌ لِذُنُوبِهِمْ وَهِيَ الْجَنَّةُ . رَوَاهُ الطَّبَرَانِيُّ ، وَرِجَالُهُ ثِقَاتٌ .
Qatadah, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "Those people are innocent of what they (the others) say." Qatadah said: This relates to speech and deeds. (Allah Almighty says:) "And for them is forgiveness and noble provision." This means that their sins will be forgiven and they will be given noble provision, which is Paradise.
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy).
Al-Tabarani recorded it, and its narrators are thiqat (trustworthy).
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ فِي قَوْلِهِ أُولَئِكَ مُبَرَّؤُونَ مِمَّا يَقُولُونَ قَالَ : هَاهُنَا بَرِئَتْ عَائِشَةُ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ . رَوَاهُ الطَّبَرَانِيُّ ، وَرِجَالُهُ ثِقَاتٌ إِلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ .
Abd al-Rahman bin Zayd bin Aslam, regarding this statement of Allah Almighty, said: (Allah Almighty says:) "Those people are innocent of what they (the others) say." Abd al-Rahman said: Here the innocence of Sayyidah Aishah (may Allah be pleased with her) becomes manifest. (Allah Almighty says:) "For them is forgiveness and noble provision."
Al-Tabarani recorded it, and its narrators up to Abd al-Rahman bin Zayd bin Aslam are thiqat (trustworthy).
Al-Tabarani recorded it, and its narrators up to Abd al-Rahman bin Zayd bin Aslam are thiqat (trustworthy).
