Tarikh (al-Tabari) 1301
The Expedition of Banu al-Mustaliq (al-Muraysi')
عَنْ عَائِشَةَ كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ، فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا، خَرَجَ بِهَا مَعَهُ، فَلَمَّا كَانَ غَزْوَةُ بَنِي الْمُصْطَلِقِ أَقْرَعَ بَيْنَ نِسَائِهِ، كَمَا كَانَ يَصْنَعُ، فَخَرَجَ سَهْمِي عَلَيْهِنَّ مَعَهُ، فَخَرَجَ بِي رَسُولُ اللَّهِ ﷺ. قَالَتْ: وَكَانَ النِّسَاءُ إِذْ ذَاكَ يَأْكُلْنَ الْعُلَقَ، لَمْ يُهَبِّجْهُنَّ اللَّحْمُ فَيَثْقُلْنَ، وَكُنْتُ إِذَا رَحَلَ لِي بَعِيرِي جَلَسْتُ فِي هَوْدَجِي، ثُمَّ يَأْتِي الْقَوْمُ الَّذِينَ كَانُوا يُرَحِّلُونَ لِي، وَيَحْمِلُونَنِي فَيَأْخُذُونَ بِأَسْفَلِ الْهَوْدَجِ، فَيَرْفَعُونَهُ فَيَضَعُونَهُ عَلَى ظَهْرِ الْبَعِيرِ، فَيَشُدُّونَهُ بِحِبَالِهِ، ثُمَّ يَأْخُذُونَ بِرَأْسِ الْبَعِيرِ فَيَنْطَلِقُونَ بِهِ. قَالَتْ: فَلَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ سَفَرِهِ ذَلِكَ، وَجَّهَ قَافِلًا، حَتَّى إِذَا كَانَ قَرِيبًا مِنَ الْمَدِينَةِ نَزَلَ مَنْزِلًا، فَبَاتَ بِهِ بَعْضَ اللَّيْلِ، ثُمَّ أَذَّنَ فِي النَّاسِ بِالرَّحِيلِ، فَارْتَحَلَ النَّاسُ، وَخَرَجْتُ لِبَعْضِ حَاجَتِي، وَفِي عُنُقِي عِقْدٌ لِي، فِيهِ جَزْعُ ظَفَارٍ، فَلَمَّا فَرَغْتُ انْسَلَّ مِنْ عُنُقِي، وَلَا أَدْرِي فَلَمَّا رَجَعْتُ إِلَى الرَّحْلِ ذَهَبْتُ أَلْتَمِسُهُ فِي عُنُقِي، فَلَمْ أَجِدْهُ، وَقَدْ أَخَذَ النَّاسُ فِي الرَّحِيلِ، فَرَجَعْتُ إِلَى مَكَانِي الَّذِي ذَهَبْتُ إِلَيْهِ، فَالْتَمَسْتُهُ حَتَّى وَجَدْتُهُ، وَجَاءَ الْقَوْمُ خِلَافِي، الَّذِينَ كَانُوا يُرَحِّلُونَ لِيَ الْبَعِيرَ، وَقَدْ كَانُوا فَرَغُوا مَنْ رِحْلَتِهِ، فَأَخَذُوا الْهَوْدَجَ وَهُمْ يَظُنُّونَ أَنِّي فِيهِ، كَمَا كُنْتُ أَصْنَعُ، فَاحْتَمَلُوهُ فَشَدُّوهُ عَلَى الْبَعِيرِ، وَلَمْ يَشُكُّوا أَنِّي فِيهِ، ثُمَّ أَخَذُوا بِرَأْسِ الْبَعِيرِ فَانْطَلَقُوا بِهِ، فَرَجَعْتُ إِلَى الْعَسْكَرِ، وَمَا فِيهِ دَاعٍ وَلَا مُجِيبٌ، قَدِ انْطَلَقَ النَّاسُ. قَالَتْ: فَتَلَفَّفْتُ بِجِلْبَابِي، ثُمَّ اضْطَجَعْتُ فِي مَكَانِي، وَعَرَفْتُ أَنْ لَوِ افْتُقِدْتُ لَرُجِعَ إِلَيَّ. قَالَتْ: فَوَاللَّهِ إِنِّي لَمُضْطَجِعَةٌ إِذْ مَرَّ بِي صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ، وَقَدْ كَانَ قَدْ تَخَلَّفَ عَنِ الْعَسْكَرِ لِبَعْضِ حَاجَتِهِ، فَلَمْ يَبِتْ مَعَ النَّاسِ، فَرَأَى سَوَادِي فَأَقْبَلَ حَتَّى وَقَفَ عَلَيَّ، وَقَدْ كَانَ يَرَانِي قَبْلَ أَنْ يُضْرَبَ عَلَيْنَا الْحِجَابُ، فَلَمَّا رَآنِي قَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، ظَعِينَةُ رَسُولِ اللَّهِ ﷺ ! وَأَنَا مُتَلَفِّفَةٌ فِي ثِيَابِي. قَالَ: مَا خَلَّفَكِ، يَرْحَمُكِ اللَّهُ ؟ قَالَتْ: فَمَا كَلَّمْتُهُ. ثُمَّ قَرَّبَ إِلَيَّ الْبَعِيرَ، فَقَالَ: ارْكَبِي. وَاسْتَأْخَرَ عَنِّي. قَالَتْ: فَرَكِبْتُ، وَأَخَذَ بِرَأْسِ الْبَعِيرِ، فَانْطَلَقَ سَرِيعًا يَطْلُبُ النَّاسَ، فَوَاللَّهِ مَا أَدْرَكْنَا النَّاسَ، وَمَا افْتُقِدْتُ حَتَّى أَصْبَحْتُ، وَنَزَلَ النَّاسُ، فَلَمَّا اطْمَأَنُّوا طَلَعَ الرَّجُلُ يَقُودُ بِي، فَقَالَ أَهْلُ الْإِفْكِ مَا قَالُوا، وَارْتَجَّ الْعَسْكَرُ، وَوَاللَّهِ مَا أَعْلَمُ بِشَيْءٍ مِنْ ذَلِكَ، ثُمَّ قَدِمْنَا الْمَدِينَةَ، فَلَمْ أَلْبَثْ أَنِ اشْتَكَيْتُ شَكْوَى شَدِيدَةً، لَا يَبْلُغُنِي مِنْ ذَلِكَ شَيْءٌ، وَقَدِ انْتَهَى الْحَدِيثُ إِلَى رَسُولِ اللَّهِ ﷺ وَإِلَى أَبَوَيَّ، لَا يَذْكُرُونَ لِي مِنْهُ قَلِيلًا وَلَا كَثِيرًا، إِلَّا أَنِّي قَدْ أَنْكَرْتُ مِنْ رَسُولِ اللَّهِ ﷺ بَعْضَ لُطْفِهِ بِي؛ كُنْتُ إِذَا اشْتَكَيْتُ رَحِمَنِي، وَلَطَفَ بِي، فَلَمْ يَفْعَلْ ذَلِكَ بِي فِي شَكْوَايَ تِلْكَ، فَأَنْكَرْتُ ذَلِكَ مِنْهُ، كَانَ إِذَا دَخَلَ عَلَيَّ وَعِنْدِي أُمِّي تُمَرِّضُنِي قَالَ: كَيْفَ تِيكُمْ ؟ لَا يَزِيدُ عَلَى ذَلِكَ. قَالَتْ: حَتَّى وَجَدْتُ فِي نَفْسِي فَقُلْتُ: يَا رَسُولَ اللَّهِ - حِينَ رَأَيْتُ مَا رَأَيْتُ مِنْ جَفَائِهِ لِي - لَوْ أَذِنْتَ لِي فَانْتَقَلْتُ إِلَى أُمِّي فَمَرَّضَتْنِي ؟ قَالَ: " لَا عَلَيْكِ ". قَالَتْ: فَانْتَقَلْتُ إِلَى أُمِّي، وَلَا عِلْمَ لِي بِشَيْءٍ مِمَّا كَانَ، حَتَّى نَقِهْتُ مِنْ وَجَعِي بَعْدَ بِضْعٍ وَعِشْرِينَ لَيْلَةً، وَكُنَّا قَوْمًا عَرَبًا، لَا نَتَّخِذُ فِي بُيُوتِنَا هَذِهِ الْكُنُفَ الَّتِي تَتَّخِذُهَا الْأَعَاجِمُ، نَعَافُهَا وَنَكْرَهُهَا، إِنَّمَا كُنَّا نَخْرُجُ فِي فُسَحِ الْمَدِينَةِ، وَإِنَّمَا كَانَتِ النِّسَاءُ يَخْرُجْنَ فِي كُلِّ لَيْلَةٍ فِي حَوَائِجِهِنَّ، فَخَرَجْتُ لَيْلَةً لِبَعْضِ حَاجَتِي وَمَعِيَ أُمُّ مِسْطَحٍ، ابْنَةُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، وَكَانَتْ أُمُّهَا بِنْتَ صَخْرِ بْنِ عَامِرِ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمٍ، خَالَةَ أَبِي بَكْرٍ الصِّدِّيقِ. قَالَتْ: فَوَاللَّهِ إِنَّهَا لَتَمْشِي مَعِي، إِذْ عَثَرَتْ فِي مِرْطِهَا فَقَالَتْ: تَعِسَ مِسْطَحٌ. وَمِسْطَحٌ لَقَبٌ، وَاسْمُهُ عَوْفٌ. قَالَتْ: فَقُلْتُ: بِئْسَ لَعَمْرُ اللَّهِ مَا قُلْتِ لِرَجُلٍ مِنَ الْمُهَاجِرِينَ، وَقَدْ شَهِدَ بَدْرًا. قَالَتْ: أَوَمَا بَلَغَكِ الْخَبَرُ يَا بِنْتَ أَبِي بَكْرٍ ؟ ! قَالَتْ: قُلْتُ: وَمَا الْخَبَرُ ؟ فَأَخْبَرَتْنِي بِالَّذِي كَانَ مِنْ قَوْلِ أَهْلِ الْإِفْكِ. قُلْتُ: أَوَقَدْ كَانَ هَذَا ؟! قَالَتْ: نَعَمْ وَاللَّهِ لَقَدْ كَانَ. قَالَتْ: فَوَاللَّهِ مَا قَدَرْتُ عَلَى أَنْ أَقْضِيَ حَاجَتِي، وَرَجَعْتُ، فَوَاللَّهِ مَا زِلْتُ أَبْكِي حَتَّى ظَنَنْتُ أَنَّ الْبُكَاءَ سَيَصْدَعُ كَبِدِي . قَالَتْ: وَقُلْتُ: لِأُمِّي: يَغْفِرُ اللَّهُ لَكِ، تَحَدَّثَ النَّاسُ بِمَا تَحَدَّثُوا بِهِ وَلَا تَذْكُرِينَ لِي مِنْ ذَلِكَ شَيْئًا ؟! قَالَتْ: أَيْ بُنَيَّةُ، خَفِّضِي عَلَيْكِ الشَّأْنَ، فَوَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ حَسْنَاءُ عِنْدَ رَجُلٍ يُحِبُّهَا، لَهَا ضَرَائِرُ، إِلَّا كَثَّرْنَ، وَكَثَّرَ النَّاسُ عَلَيْهَا. قَالَتْ: وَقَدْ قَامَ رَسُولُ اللَّهِ ﷺ فَخَطَبَهُمْ، وَلَا أَعْلَمُ بِذَلِكَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: " أَيُّهَا النَّاسُ مَا بَالُ رِجَالٍ يُؤْذُونَنِي فِي أَهْلِي، وَيَقُولُونَ عَلَيْهِمْ غَيْرَ الْحَقِّ، وَاللَّهِ مَا عَلِمْتُ عَلَيْهِمْ إِلَّا خَيْرًا وَيَقُولُونَ ذَلِكَ لِرَجُلٍ؛ وَاللَّهِ مَا عَلِمْتُ مِنْهُ إِلَّا خَيْرًا، وَلَا يَدْخُلُ بَيْتًا مِنْ بُيُوتِي إِلَّا وَهُوَ مَعِي ". قَالَتْ: وَكَانَ كِبْرُ ذَلِكَ عِنْدَ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ، فِي رِجَالٍ مِنَ الْخَزْرَجِ، مَعَ الَّذِي قَالَ مِسْطَحٌ، وَحَمْنَةُ بِنْتُ جَحْشٍ؛ وَذَلِكَ أَنَّ أُخْتَهَا زَيْنَبَ بِنْتَ جَحْشٍ كَانَتْ عِنْدَ رَسُولِ اللَّهِ ﷺ، وَلَمْ تَكُنِ امْرَأَةٌ مِنْ نِسَائِهِ تُنَاصِينِي فِي الْمَنْزِلَةِ عِنْدَهُ غَيْرُهَا، فَأَمَّا زَيْنَبُ فَعَصَمَهَا اللَّهُ بِدِينِهَا فَلَمْ تَقُلْ إِلَّا خَيْرًا، وَأَمَّا حَمْنَةُ فَأَشَاعَتْ مِنْ ذَلِكَ مَا أَشَاعَتْ، تُضَادُّنِي لِأُخْتِهَا، فَشَقِيَتْ بِذَلِكَ، فَلَمَّا قَالَ رَسُولُ اللَّهِ ﷺ تِلْكَ الْمَقَالَةَ قَالَ أُسَيْدُ بْنُ حُضَيْرٍ: يَا رَسُولَ اللَّهِ، إِنْ يَكُونُوا مِنَ الْأَوْسِ نَكْفِكَهُمْ، وَإِنْ يَكُونُوا مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ، فَمُرْنَا أَمْرَكَ، فَوَاللَّهِ إِنَّهُمْ لَأَهْلٌ أَنْ تُضْرَبَ أَعْنَاقُهُمْ. قَالَتْ: فَقَامَ سَعْدُ بْنُ عُبَادَةَ، وَكَانَ قَبْلَ ذَلِكَ يُرَى رَجُلًا صَالِحًا، فَقَالَ: كَذَبْتَ، لَعَمْرُ اللَّهِ، لَا تَضْرِبُ أَعْنَاقَهُمْ، أَمَا وَاللَّهِ مَا قُلْتَ هَذِهِ الْمَقَالَةَ إِلَّا أَنَّكَ قَدْ عَرَفْتَ أَنَّهُمْ مِنَ الْخَزْرَجِ، وَلَوْ كَانُوا مِنْ قَوْمِكَ مَا قُلْتَ هَذَا. فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ: كَذَبْتَ لَعَمْرُ اللَّهِ، وَلَكِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ، قَالَتْ: وَتَسَاوَرَ النَّاسُ، حَتَّى كَادَ يَكُونُ بَيْنَ هَذَيْنِ الْحَيَّيْنِ مِنَ الْأَوْسِ وَالْخَزْرَجِ شَرٌّ، وَنَزَلَ رَسُولُ اللَّهِ ﷺ فَدَخَلَ عَلَيَّ. قَالَتْ: فَدَعَا عَلِيَّ بْنَ أَبِي طَالِبٍ، وَأُسَامَةَ بْنَ زَيْدٍ فَاسْتَشَارَهُمَا، فَأَمَّا أُسَامَةُ فَأَثْنَى خَيْرًا وَقَالَهُ، ثُمَّ قَالَ: يَا رَسُولَ اللَّهِ أَهْلُكَ وَمَا نَعْلَمُ مِنْهُمْ إِلَّا خَيْرًا، وَهَذَا الْكَذِبُ وَالْبَاطِلُ. وَأَمَّا عَلِيٌّ فَإِنَّهُ قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ النِّسَاءَ لَكَثِيرٌ، وَإِنَّكَ لَقَادِرٌ عَلَى أَنْ تَسْتَخْلِفَ، وَسَلِ الْجَارِيَةَ فَإِنَّهَا سَتَصْدُقُكَ. فَدَعَا رَسُولُ اللَّهِ ﷺ بَرِيرَةَ لِيَسْأَلَهَا. قَالَتْ: فَقَامَ إِلَيْهَا عَلِيٌّ فَضَرَبَهَا ضَرْبًا شَدِيدًا، وَيَقُولُ: اصْدُقِي رَسُولَ اللَّهِ ﷺ. قَالَتْ: فَتَقُولُ: وَاللَّهِ مَا أَعْلَمُ إِلَّا خَيْرًا، وَمَا كُنْتُ أَعِيبُ عَلَى عَائِشَةَ شَيْئًا، إِلَّا أَنِّي كُنْتُ أَعْجِنُ عَجِينِي، فَآمُرُهَا أَنْ تَحْفَظَهُ، فَتَنَامُ عَنْهُ، فَتَأْتِي الشَّاةُ فَتَأْكُلُهُ. قَالَتْ: ثُمَّ دَخَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ وَعِنْدِي أَبَوَايَ، وَعِنْدِي امْرَأَةٌ مِنَ الْأَنْصَارِ، وَأَنَا أَبْكِي وَهِيَ تَبْكِي، فَجَلَسَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: يَا عَائِشَةُ، إِنَّهُ قَدْ كَانَ مَا بَلَغَكِ مِنْ قَوْلِ النَّاسِ، فَاتَّقِي اللَّهَ، وَإِنْ كُنْتِ قَدْ قَارَفْتِ سُوءًا مِمَّا يَقُولُ النَّاسُ، فَتُوبِي إِلَى اللَّهِ؛ فَإِنَّ اللَّهَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ. قَالَتْ: فَوَاللَّهِ إِنْ هُوَ إِلَّا أَنْ قَالَ لِي ذَلِكَ، فَقَلَصَ دَمْعِي، حَتَّى مَا أُحِسُّ مِنْهُ شَيْئًا، وَانْتَظَرْتُ أَبَوَيَّ أَنْ يُجِيبَا عَنِّي رَسُولَ اللَّهِ ﷺ، فَلَمْ يَتَكَلَّمَا. قَالَتْ: وَايْمُ اللَّهِ لَأَنَا كُنْتُ أَحْقَرَ فِي نَفْسِي، وَأَصْغَرَ شَأْنًا مِنْ أَنْ يُنَزِّلَ اللَّهُ فِيَّ قُرْآنًا يُقْرَأُ بِهِ وَيُصَلَّى بِهِ، وَلَكِنِّي كُنْتُ أَرْجُو أَنْ يَرَى النَّبِيُّ ﷺ فِي نَوْمِهِ شَيْئًا يُكَذِّبُ بِهِ اللَّهُ عَنِّي؛ لِمَا يَعْلَمُ مِنْ بَرَاءَتِي، أَوْ يُخْبِرُ خَبَرًا، وَأَمَّا قُرْآنًا يَنْزِلُ فِيَّ، فَوَاللَّهِ لَنَفْسِي كَانَتْ أَحْقَرَ عِنْدِي مِنْ ذَلِكَ. قَالَتْ: فَلَمَّا لَمْ أَرَ أَبَوَيَّ يَتَكَلَّمَانِ، قُلْتُ لَهُمَا: أَلَا تُجِيبَانِ رَسُولَ اللَّهِ ﷺ ؟ فَقَالَا: وَاللَّهِ مَا نَدْرِي بِمَاذَا نُجِيبُهُ. قَالَتْ: وَوَاللَّهِ مَا أَعْلَمُ أَهْلَ بَيْتٍ دَخَلَ عَلَيْهِمْ مَا دَخَلَ عَلَى آلِ أَبِي بَكْرٍ فِي تِلْكَ الْأَيَّامِ. قَالَتْ: فَلَمَّا اسْتَعْجَمَا عَلَيَّ، اسْتَعْبَرْتُ فَبَكَيْتُ، ثُمَّ قُلْتُ: وَاللَّهِ لَا أَتُوبُ إِلَى اللَّهِ مِمَّا ذَكَرْتَ أَبَدًا، وَاللَّهِ إِنِّي لَأَعْلَمُ لَئِنْ أَقْرَرْتُ بِمَا يَقُولُ النَّاسُ، وَاللَّهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ، لَأَقُولَنَّ مَا لَمْ يَكُنْ، وَلَئِنْ أَنَا أَنْكَرْتُ مَا يَقُولُونَ، لَا تُصَدِّقُونَنِي قَالَتْ: ثُمَّ الْتَمَسْتُ اسْمَ يَعْقُوبَ، فَمَا أَذْكُرُهُ، فَقُلْتُ: وَلَكِنْ سَأَقُولُ كَمَا قَالَ أَبُو يُوسُفَ: فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ ( يُوسُفَ: 18 ) قَالَتْ: فَوَاللَّهِ مَا بَرِحَ رَسُولُ اللَّهِ ﷺ مَجْلِسَهُ حَتَّى تَغَشَّاهُ مِنَ اللَّهِ مَا كَانَ يَتَغَشَّاهُ، فَسُجِّيَ بِثَوْبِهِ، وَوُضِعَتْ وِسَادَةً مِنْ أَدَمٍ تَحْتَ رَأْسِهِ، فَأَمَّا أَنَا حِينَ رَأَيْتُ مِنْ ذَلِكَ مَا رَأَيْتُ، فَوَاللَّهِ مَا فَزِعْتُ وَمَا بَالَيْتُ، قَدْ عَرَفْتُ أَنِّي بَرِيئَةٌ، وَأَنَّ اللَّهَ غَيْرُ ظَالِمِي، وَأَمَّا أَبَوَايَ فَوَالَّذِي نَفْسُ عَائِشَةَ بِيَدِهِ، مَا سُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ، حَتَّى ظَنَنْتُ لَتَخْرُجَنَّ أَنْفُسُهُمَا؛ فَرَقًا مِنْ أَنْ يَأْتِيَ مِنَ اللَّهِ تَحْقِيقُ مَا قَالَ النَّاسُ. قَالَتْ: ثُمَّ سُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ، فَجَلَسَ وَإِنَّهُ لَيَتَحَدَّرُ مِنْ وَجْهِهِ مِثْلُ الْجُمَانِ فِي يَوْمٍ شَاتٍ، فَجَعَلَ يَمْسَحُ الْعَرَقَ عَنْ جَبِينِهِ وَيَقُولُ: أَبْشِرِي يَا عَائِشَةُ، قَدْ أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ بَرَاءَتَكِ . قَالَتْ: قُلْتُ: الْحَمْدُ لِلَّهِ. ثُمَّ خَرَجَ إِلَى النَّاسِ فَخَطَبَهُمْ وَتَلَا عَلَيْهِمْ مَا أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ مِنَ الْقُرْآنِ فِي ذَلِكَ، ثُمَّ أَمَرَ بِمِسْطَحِ بْنِ أُثَاثَةَ، وَحَسَّانَ بْنِ ثَابِتٍ، وَحَمْنَةَ بِنْتِ جَحْشٍ، وَكَانُوا مِمَّنْ أَفْصَحَ بِالْفَاحِشَةِ، فَضُرِبُوا حَدَّهُمْ . فائدة حديثية حول حديث الإفك في البخاري قال ابن القيم رحمه الله تعالى: فَصْلٌ وَمِمَّا وَقَعَ فِي حَدِيثِ الْإِفْكِ أَنَّ فِي بَعْضِ طُرُقِ الْبُخَارِيِّ عَنْ أبي وائل عَنْ مسروق، قَالَ: سَأَلْتُ أم رومان عَنْ حَدِيثِ الْإِفْكِ فَحَدَّثَتْنِي. قَالَ غَيْرُ وَاحِدٍ: وَهَذَا غَلَطٌ ظَاهِرٌ، فَإِنَّ أم رومان مَاتَتْ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ، وَنَزَلَ رَسُولُ اللَّهِ ﷺ فِي قَبْرِهَا، وَقَالَ: ( مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى امْرَأَةٍ مِنَ الْحُورِ الْعِينِ فَلْيَنْظُرْ إِلَى هَذِهِ )، قَالُوا: وَلَوْ كَانَ مسروق قَدِمَ الْمَدِينَةَ فِي حَيَاتِهَا، وَسَأَلَهَا لَلَقِيَ رَسُولَ اللَّهِ ﷺ وَسَمِعَ مِنْهُ، ومسروق إنَّمَا قَدِمَ الْمَدِينَةَ بَعْدَ مَوْتِ رَسُولِ اللَّهِ ﷺ. قَالُوا: وَقَدْ رَوَى مسروق عَنْ أم رومان حَدِيثًا غَيْرَ هَذَا فَأَرْسَلَ الرِّوَايَةَ عَنْهَا، فَظَنَّ بَعْضُ الرُّوَاةِ أَنَّهُ سَمِعَ مِنْهَا، فَحَمَلَ هَذَا الْحَدِيثَ عَلَى السَّمَاعِ، قَالُوا: وَلَعَلَّ مسروقا قَالَ: سُئِلَتْ أم رومان، فَتَصَحَّفَتْ عَلَى بَعْضِهِمْ: سَأَلَتْ، لِأَنَّ مِنَ النَّاسِ مَنْ يَكْتُبُ الْهَمْزَةَ بِالْأَلْفِ عَلَى كُلِّ حَالٍ. وَقَالَ آخَرُونَ: كُلُّ هَذَا لَا يَرُدُّ الرِّوَايَةَ الصَّحِيحَةَ الَّتِي أَدْخَلَهَا الْبُخَارِيُّ فِي " صَحِيحِهِ " وَقَدْ قَالَ إبْرَاهِيمُ الْحَرْبِيُّ وَغَيْرُهُ: إنَّ مسروقا سَأَلَهَا وَلَهُ خَمْسَ عَشْرَةَ سَنَةً، وَمَاتَ وَلَهُ ثَمَانٍ وَسَبْعُونَ سَنَةً، وأم رومان أَقْدَمُ مَنْ حَدَّثَ عَنْهُ، قَالُوا: وَأَمَّا حَدِيثُ مَوْتِهَا فِي حَيَاةِ رَسُولِ اللَّهِ ﷺ، وَنُزُولِهِ فِي قَبْرِهَا، فَحَدِيثٌ لَا يَصِحُّ، وَفِيهِ عِلَّتَانِ تَمْنَعَانِ صِحَّتَهُ، إحْدَاهُمَا: رِوَايَةُ عَلِيُّ بْنِ زَيْدِ بْنِ جُدْعَانَ لَهُ، وَهُوَ ضَعِيفُ الْحَدِيثِ لَا يُحْتَجُّ بِحَدِيثِهِ، وَالثَّانِيَةُ: أَنَّهُ رَوَاهُ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍّ عَنِ النَّبِيِّ ﷺ، والقاسم لَمْ يُدْرِكْ زَمَنَ رَسُولِ اللَّهِ ﷺ، فَكَيْفَ يُقَدَّمُ هَذَا عَلَى حَدِيثٍ إسْنَادُهُ كَالشَّمْسِ يَرْوِيهِ الْبُخَارِيُّ فِي " صَحِيحِهِ "، وَيَقُولُ فِيهِ مسروق: سَأَلْتُ أم رومان فَحَدَّثَتْنِي، وَهَذَا يَرُدُّ أَنْ يَكُونَ اللَّفْظُ: سُئِلَتْ. وَقَدْ قَالَ أبو نعيم فِي كِتَابِ " مَعْرِفَةِ الصَّحَابَةِ ": قَدْ قِيلَ: إنَّ أم رومان تُوُفِّيَتْ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ وَهُوَ وَهْمٌ. فائدة في وقت نزول الرخصة بالتيمم قال ابن القيم: وَذَكَرَ الطَّبَرَانِيُّ فِي " مُعْجَمِهِ " مِنْ حَدِيثِ محمد بن إسحاق عَنْ يحيى بن عباد بن عبد الله بن الزبير عَنْ أَبِيهِ عَنْ عائشة قَالَتْ: ( وَلَمَّا كَانَ مِنْ أَمْرِ عِقْدِي مَا كَانَ، قَالَ أَهْلُ الْإِفْكِ مَا قَالُوا، فَخَرَجْتُ مَعَ النَّبِيِّ ﷺ فِي غَزَاةٍ أُخْرَى، فَسَقَطَ أَيْضًا عِقْدِي حَتَّى حَبَسَ الْتِمَاسُهُ النَّاسَ، وَلَقِيتُ مِنْ أبي بكر مَا شَاءَ اللَّهُ، وَقَالَ لِي: يَا بُنَيَّةُ فِي كُلِّ سَفَرٍ تَكُونِينَ عَنَاءً وَبَلَاءً، وَلَيْسَ مَعَ النَّاسِ مَاءٌ، فَأَنْزَلَ اللَّهُ الرُّخْصَةَ فِي التَّيَمُّمِ )، وَهَذَا يَدُلُّ عَلَى أَنَّ قِصَّةَ الْعِقْدِ الَّتِي نَزَلَ التَّيَمُّمُ لِأَجْلِهَا بَعْدَ هَذِهِ الْغَزْوَةِ، وَهُوَ الظَّاهِرُ، وَلَكِنْ فِيهَا كَانَتْ قِصَّةُ الْإِفْكِ بِسَبَبِ فَقْدِ الْعِقْدِ وَالْتِمَاسِهِ، فَالْتَبَسَ عَلَى بَعْضِهِمْ إحْدَى الْقِصَّتَيْنِ بِالْأُخْرَى
Translation
✧ From ʿĀʾishah: The Messenger of Allah ﷺ, when he intended a journey, would draw lots among his wives; whichever of them came out by lot, he would take her with him. When it was the expedition of Banū al-Muṣṭaliq, he drew lots among his wives as he used to do, and my lot came out over them with him, so the Messenger of Allah ﷺ set out with me. She said: The women at that time ate only light morsels; meat had not filled them out so as to make them heavy. When my camel was made ready for me, I would sit in my howdah; then the people who were tasked with readying my mount would come and lift me up, taking the bottom of the howdah, raising it and placing it on the camel's back, then fastening it with its ropes; then they would take the camel's head and lead it away. She said: When the Messenger of Allah ﷺ had finished that journey of his, he turned homeward. When he was near Madinah, he stopped at a halting place and spent part of the night there. Then he announced to the people to depart, and the people departed. I went out for some need of mine, and on my neck was a necklace of mine containing Ẓafārī onyx. When I had finished, it slipped from my neck without my knowing. When I returned to the camp, I went to feel for it on my neck and did not find it. The people had already begun to depart, so I went back to the place where I had gone and searched for it until I found it. The people who used to ready my camel came behind me; they had already finished loading it. They took up the howdah, thinking I was inside it as I used to be, lifted it, fastened it onto the camel, not doubting that I was in it; then they took the camel's head and went off with it. I returned to the army, and there was no caller or answerer in it; the people had gone. She said: So I wrapped myself in my outer garment, then lay down in my place, knowing that if I were missed, they would come back to me. She said: By Allah, while I was lying down, Ṣafwān b. al-Muʿaṭṭal al-Sulamī passed by me. He had lagged behind the army for some need of his and had not spent the night with the people. He saw my dark figure, came forward, and stood over me. He had seen me before the veil was imposed upon us. When he saw me, he said: "Indeed we belong to Allah, and indeed to Him we return. The wife of the Messenger of Allah ﷺ!"—and I was wrapped in my garments. He said: "What made you stay behind, may Allah have mercy on you?" She said: I did not speak to him. Then he brought the camel near to me and said: "Mount," and he kept back from me. She said: So I mounted, and he took the camel's head and departed quickly in search of the people. By Allah, we did not catch up with the people, and I was not missed until morning, when the people halted. When they had settled, the man appeared leading me. The people of the slander said what they said, and the army was thrown into commotion. By Allah, I knew nothing of any of that. Then we arrived in Madinah, and I had hardly stayed there before I fell severely ill, so that none of that reached me. The talk had reached the Messenger of Allah ﷺ and my parents, yet they did not mention any of it to me, little or much, except that I noticed some lack of his usual kindness to me from the Messenger of Allah ﷺ. When I was ill, he used to show me compassion and be gentle with me, but he did not do that during that illness of mine, so I felt that from him. When he would enter upon me while my mother was nursing me, he would say: "How is that one of yours?"—not adding anything more. She said: Until I felt it in myself and said: "O Messenger of Allah, when I saw what I saw of his coolness toward me, if you would permit me, I would move to my mother so she could nurse me." He said: "No harm upon you." She said: So I moved to my mother, having no knowledge of anything that had happened, until I recovered from my illness after twenty-some nights. We were an Arab people; we did not have in our houses these latrines that the non-Arabs adopt; we loathed and disliked them. We would go out only to the open spaces of Madinah. The women used to go out every night for their needs. I went out one night for some need of mine, and with me was Umm Misṭaḥ, daughter of Abū Ruhm b. al-Muṭṭalib b. ʿAbd Manāf. Her mother was the daughter of Ṣakhr b. ʿĀmir b. Kaʿb b. Saʿd b. Taym, the maternal aunt of Abū Bakr al-Ṣiddīq. She said: By Allah, while she was walking with me, she tripped on her cloak and said: "May Misṭaḥ perish!"—and Misṭaḥ is a nickname; his name is ʿAwf. She said: So I said: "What an evil thing you have said, by the life of Allah, about a man among the Emigrants who witnessed Badr!" She said: "Has the news not reached you, O daughter of Abū Bakr?!" She said: I said: "What news?" So she told me what had come from the words of the people of the slander. I said: "Has this really happened?!" She said: "Yes, by Allah, it has." She said: By Allah, I was not able to finish my need, and I returned. By Allah, I did not stop weeping until I thought that weeping would split my liver. She said: I said to my mother: "May Allah forgive you! The people have spoken what they have spoken, and you do not mention any of that to me?!" She said: "O my little daughter, lighten the matter upon yourself. By Allah, seldom has there been a beautiful woman loved by a man who has co-wives, except that they speak much against her, and the people also speak much against her." She said: The Messenger of Allah ﷺ had stood up and addressed them, and I did not know that. He praised Allah and extolled Him, then said: "O people, what is the matter with men who harm me concerning my family and say about them other than the truth? By Allah, I have known nothing of them but good. And they say that about a man; by Allah, I have known nothing of him but good, and he does not enter any of my houses except while he is with me." She said: The brunt of that was upon ʿAbd Allāh b. Ubayy b. Salūl, along with men of the Khazraj, together with what Misṭaḥ said and Ḥamnah bt. Jaḥsh. That was because her sister Zaynab bt. Jaḥsh was married to the Messenger of Allah ﷺ, and no woman among his wives rivaled me in standing with him except her. As for Zaynab, Allah protected her through her religion, so she said nothing but good. As for Ḥamnah, she spread of that what she spread, opposing me on account of her sister, and so she became wretched through that. When the Messenger of Allah ﷺ said that statement, Usayd b. Ḥuḍayr said: "O Messenger of Allah, if they are from the Aws, we will deal with them for you; and if they are from our brothers of the Khazraj, then command us your command. By Allah, they are people whose necks deserve to be struck." She said: Then Saʿd b. ʿUbādah stood up—and before that he was regarded as a righteous man—and said: "You have lied, by the life of Allah! You will not strike their necks. By Allah, you did not say this statement except because you knew they were from the Khazraj. Had they been from your own people, you would not have said this." Usayd b. Ḥuḍayr said: "You have lied, by the life of Allah! Rather, you are a hypocrite arguing on behalf of the hypocrites." She said: The people rose against one another until evil almost broke out between these two tribes, the Aws and the Khazraj. The Messenger of Allah ﷺ descended and entered upon me. She said: He called ʿAlī b. Abī Ṭālib and Usāmah b. Zayd and consulted them. As for Usāmah, he spoke well and said good, then said: "O Messenger of Allah, they are your family, and we know nothing of them but good, and this is falsehood and vanity." As for ʿAlī, he said: "O Messenger of Allah, women are many, and you are able to take another in her place. Ask the slave girl, for she will tell you the truth." So the Messenger of Allah ﷺ called Barīrah to question her. She said: ʿAlī stood up to her and struck her a severe blow, saying: "Tell the truth to the Messenger of Allah ﷺ." She said: She said: "By Allah, I know nothing but good, and I used not to find fault with ʿĀʾishah in anything, except that I would knead my dough and ask her to watch it, and she would fall asleep over it, and the sheep would come and eat it." She said: Then the Messenger of Allah ﷺ entered upon me, with my parents and a woman of the Anṣār present, and I was weeping and she was weeping. He sat down, praised Allah and extolled Him, then said: "O ʿĀʾishah, what has reached you of the people's talk has occurred, so fear Allah. If you have committed some evil of what the people say, then repent to Allah, for Allah accepts repentance from His servants." She said: By Allah, no sooner had he said that to me than my tears stopped, so that I felt none of them, and I waited for my parents to answer the Messenger of Allah ﷺ on my behalf, but they did not speak. She said: By the oath of Allah, I considered myself too insignificant and of too little consequence for Allah to send down Qurʾān concerning me that would be recited and prayed with. But I hoped that the Prophet ﷺ would see something in his sleep by which Allah would refute them on my behalf, because He knew my innocence, or that he would be given some report. As for Qurʾān being sent down concerning me, by Allah, my self was more insignificant to me than that. She said: When I did not see my parents speaking, I said to them: "Will you not answer the Messenger of Allah ﷺ?" They said: "By Allah, we do not know what to answer him." She said: By Allah, I know no household upon whom entered what entered upon the family of Abū Bakr during those days. She said: When they both failed me, I wept, then said: "By Allah, I will never repent to Allah of what you have mentioned. By Allah, I know that if I confessed to what the people say, while Allah knows that I am innocent of it, I would be saying what did not happen. And if I denied what they say, you would not believe me." She said: Then I tried to recall the name of Yaʿqūb, but I could not remember it, so I said: "But I will say as the father of Yūsuf said: 'So patience is most fitting, and Allah is the One sought for help against what you describe' (Yūsuf: 18)." She said: By Allah, the Messenger of Allah ﷺ had not left his seat before he was covered by what used to cover him from Allah. He was wrapped in his garment, and a leather cushion was placed under his head. As for me, when I saw what I saw, by Allah I was not frightened nor did I care, for I knew that I was innocent and that Allah would not wrong me. As for my parents, by the One in whose hand is ʿĀʾishah's soul, the Messenger of Allah ﷺ had not been relieved before I thought their souls would depart—out of fear that confirmation from Allah of what the people said would come. She said: Then the Messenger of Allah ﷺ was relieved, and he sat up, with sweat dripping from his face like pearls on a cold day. He began wiping the sweat from his forehead and saying: "Rejoice, O ʿĀʾishah! Allah, Mighty and Majestic, has sent down your innocence." She said: I said: "Praise be to Allah." Then he went out to the people, addressed them, and recited to them what Allah, Mighty and Majestic, had sent down of the Qurʾān concerning that. Then he ordered that Misṭaḥ b. Uthāthah, Ḥassān b. Thābit, and Ḥamnah bt. Jaḥsh—and they were among those who spoke openly the obscenity—be given their prescribed punishment. A ḥadīth-related benefit concerning the ḥadīth of the slander in al-Bukhārī. Ibn al-Qayyim, may Allah have mercy on him, said: A section. Among what occurred in the ḥadīth of the slander is that in some transmissions of al-Bukhārī from Abū Wāʾil from Masrūq, he said: "I asked Umm Rūmān about the ḥadīth of the slander, and she narrated to me." More than one has said: This is an obvious error, for Umm Rūmān died during the lifetime of the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ descended into her grave and said: "Whoever would like to look at a woman of the ḥūr al-ʿīn, let him look at this one." They said: Had Masrūq come to Madinah during her lifetime and asked her, he would have met the Messenger of Allah ﷺ and heard from him. Masrūq came to Madinah only after the death of the Messenger of Allah ﷺ. They said: Masrūq narrated from Umm Rūmān a ḥadīth other than this one, but he transmitted it mursal from her, so some transmitters thought he had heard it from her, and they took this ḥadīth as being based on direct hearing. They said: Perhaps Masrūq said: "Umm Rūmān was asked," and it was miscopied by some as "I asked," because some people write the hamzah as an alif in every case. Others said: All of this does not refute the sound transmission that al-Bukhārī included in his "Ṣaḥīḥ." Ibrāhīm al-Ḥarbī and others said: Masrūq asked her when he was fifteen years old, and he died at seventy-eight, and Umm Rūmān is the earliest of those from whom he narrated. They said: As for the ḥadīth of her death during the lifetime of the Messenger of Allah ﷺ and his descending into her grave, it is a ḥadīth that is not sound, and it has two defects that prevent its soundness: first, that ʿAlī b. Zayd b. Judʿān narrated it, and he is weak in ḥadīth; his ḥadīth is not used as proof. Second, that he narrated it from al-Qāsim b. Muḥammad from the Prophet ﷺ, and al-Qāsim did not live in the time of the Messenger of Allah ﷺ. How can this be given precedence over a ḥadīth whose chain is like the sun, narrated by al-Bukhārī in his "Ṣaḥīḥ," in which Masrūq says: "I asked Umm Rūmān, and she narrated to me"—and this refutes the idea that the wording is "she was asked." Abū Nuʿaym said in the book "Maʿrifat al-Ṣaḥābah": "It has been said that Umm Rūmān died during the era of the Messenger of Allah ﷺ, and that is a delusion." A benefit concerning the time of the revelation of the concession for tayammum. Ibn al-Qayyim said: Al-Ṭabarānī mentioned in his "Muʿjam" from the ḥadīth of Muḥammad b. Isḥāq from Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr from his father from ʿĀʾishah, she said: "When what happened concerning my necklace happened, the people of the slander said what they said. Then I went out with the Prophet ﷺ on another expedition, and my necklace also fell, so that searching for it held up the people. I met from Abū Bakr what Allah willed, and he said to me: 'O my little daughter, in every journey you are a burden and a trial?' There was no water with the people, so Allah sent down the concession for tayammum." This indicates that the story of the necklace for which tayammum was sent down occurred after this expedition, and that is what is apparent. But in that earlier episode, the story of the slander occurred because of the loss of the necklace and the search for it. Thus, some people confused one story with the other.
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