CHAPTER 2: WIVES – THE STORY OF AL-IFK
The story of Al-Ifk:
This was a harsh and difficult trial which ‘Aa’ishah went through and many things took place until Allah exonerated her and revealed what proved her innocence from above the seven heavens.
‘Aa’ishah narrated:
“Whenever the Messenger of Allah, sallallahu ‘alayhi wa sallam, intended to set out on a journey he cast lots amongst his wives and he, sallallahu ‘alayhi wa sallam, took the one with him in whose favour the lot was cast. It so happened that he cast lots amongst us while setting out on a battle and it was cast in my favour, so I set out along with the Messenger of Allah, sallallahu ‘alayhi wa sallam. This relates to the period when the revelation concerning the commands of veil had been made. I was carried in a Hawdaj (a cabinet that is usually placed on the back of the camel to carry women) and I was brought down where we alighted for rest.
In short, when we set out on the return journey from the expedition and our caravan was near Madinah, the Messenger of Allah, sallallahu ‘alayhi wa sallam, commanded one night to march forward. I also got up when the command for the march was given and moved on until I went out of the encampments of the army and after relieving myself, I came back to my place. I touched my chest and found that my necklace, which was made of the stones from Thafaar (a place in Yemen), was broken and lost. I retraced my steps and tried to search for my necklace and this delayed me there.
The group of people who saddled my ride and placed my Hawdaj carrying me upon the camels marched on. They were under the impression that I was in it. The women in those days were light of weight and they were not fleshy, as they ate less food; so they did not perceive the weight of my Hawdaj as they placed it upon the camel as I was a young girl at that time. So they drove the camel and set out.
I found my necklace after the army had marched, and I came to my place and there was none to call and none to respond (to the call). I waited in my place (where I was before they had left) under the impression that when the people would not find me they would come back. So I kept sitting at my place and then I was overpowered by sleep and I slept.
Safwaan ibn Mu’attal As-Sulami, who had lagged behind the army because of taking rest came to my place walking in the latter part of the night and he saw the body of a person who was asleep. He came to me and recognized me as he had seen me before it was enjoined to observe veil. I got up by his voice as he recited ‘Inna lillaahi wa inna ilayhi raaji’oon’ [To Allah we belong and to Him we have to return] and I covered my face with my veil. By Allah, he did not speak to me a word and I did not hear a word from him except ‘Inna lillaahi wa inna ilayhi raaji’oon’.
He made his camel kneel down and I mounted the camel as he pressed the camel’s foreleg and he moved on leaning the camel by the nose string on which I was riding until we came to the army where it had encamped for rest because of extreme heat.
Woe be upon those who harboured doubts about me and the most notorious among them was ‘Abdullaah ibn Ubayy, the head of the hypocrites.
We came to Madinah and I fell sick for a month. The people had been deliberating over the statements of those who had brought these false accusations against me. I was absolutely unaware of anything concerning that.
I did not see the Messenger of Allah, sallallahu ‘alayhi wa sallam, treating me with the kindness with which he treated me before I fell ill, and this caused me to feel something was not right. The Prophet of Allah, sallallahu ‘alayhi wa sallam, would come and greet me with ‘Assalamu ‘Alaikum’ and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil that was taking place.
After my health became a little better, I went outside (to relieve myself) and Umm Mistah accompanied me. Something got into the headdress of Umm Mistah and she exclaimed in annoyance: ‘Woe be upon Mistah’! And I said: ‘Woe be upon what you say! Do you curse a person who had participated in the battle of Badr?’ She said: ‘Naive woman, have you not heard what he said?’ I said: ‘What did he say?’ She conveyed to me the statement of those who had brought false allegations against me, and as a result my illness was aggravated.
I went back to my house and the Messenger of Allah, sallallahu ‘alayhi wa sallam, came to me and he greeted me and then said: “How is that woman [referring to her]?” I said: ‘Do you permit me to go to the (house) of my parents?’ and I had at that time made up my mind to confirm this news from them (my parents). The Messenger of Allah, sallallahu ‘alayhi wa sallam, permitted me.
So I came to (the house of) my parents and said to my mother, ‘Mother, do you know what the people are talking about?’ She said: ‘My daughter, you should not worry. By Allah, if there is an attractive woman who is loved by her husband and he has co-wives also, they would talk many things about her.’ I said: ‘Subhaan Allah! What are the people talking about?’ I wept the whole night until it was morning without sleeping and I wept even in the morning.’
As the revelation was delayed (in regard to this matter), the Messenger of Allah, sallallahu ‘alayhi wa sallam, called ‘Ali ibn Abu Taalib and Usaamah ibn Zayd in order to seek their advice with regard to the separation of his wife (‘Aa’ishah). Usaamah ibn Zayd told the Messenger of Allah, sallallahu ‘alayhi wa sallam, about the innocence of his wife (‘Aa’ishah) and what he knew about his love for her. He said: ‘O Messenger of Allah, she is your wife and we know nothing else about her but goodness.’ And as for ‘Ali ibn Abu Taalib, he said: ‘Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her. However, ask her maidservant (Bareerah) she will tell you the truth.’
So, the Messenger of Allah, sallallahu ‘alayhi wa sallam, called Bareerah and said: “O Bareerah, did you see anything [suspicious] about ‘Aa’ishah which can cause doubt about her?”
Bareerah said: ‘By Him Who sent you with the truth, I have seen nothing objectionable in her except this much that she is a young girl and she goes to sleep while kneading the flour and the lamb comes and eats that.’
The Messenger of Allah, sallallahu ‘alayhi wa sallam, asked Zaynab bint Jahsh, the wife of the Messenger of Allah, sallallahu ‘alayhi wa sallam, about me and what she knew or what she had seen in me, and she said: ‘O Messenger of Allah, I shall not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in her but goodness.’ She (Zaynab) said so while she was the only lady who amongst the wives of the Messenger of Allah, sallallahu ‘alayhi wa sallam, who used to vie with me in rank with the Messenger of Allah, sallallahu ‘alayhi wa sallam. However, Allah saved her in bringing false allegations against me because of her consciousness of Allah and piety.
Thereupon the Messenger of Allah, sallallahu ‘alayhi wa sallam, mounted the pulpit and sought vengeance against ‘Abdullaah ibn Ubayy ibn Salool, and he said: “Who would support me to punish a person who has hurt by falsely slandering the reputation of my wife? I swear by Allah, I know nothing about my wife but good. He has also accused a person whom I know very well for his virtue, and he never entered my house except in my company.”
Sa’d ibn Mu’adh stood up and said: ‘O Messenger of Allah, I defend your honour against him. If he belongs to our tribe Al-Aws we would strike his neck, and if he belongs to the tribe of our brothers from the tribe of Al-Khazraj then order us, and we would comply with your order.’
‘The two tribes of Al-Aws and Al-Khazraj became so angry, until they were about to fight each other. The Messenger of Allah, sallallahu ‘alayhi wa sallam, remained standing on the pulpit and tried to subside their anger until they became silent.’
‘Aa’ishah further narrated:
‘I spent the whole day weeping and even the night and could not sleep the next night as well. My parents thought that this constant weeping of mine would break my heart. I wept and they sat beside me.
Meanwhile a woman from Ansaar came to see me. I permitted her to see me and she also began to weep. And as we were in this very state, the Messenger of Allah, sallallahu ‘alayhi wa sallam, came and he greeted me and then sat down. He, sallallahu ‘alayhi wa sallam, had not sat with me over the past month when this false allegation was spread, and there was no revelation (to clarify) my case.
The Messenger of Allah, sallallahu ‘alayhi wa sallam, recited Tashahhud (i.e. to testify that there is none worthy of worship but Allah and that Muhammad is His Messenger) and then said: “Coming to the point, O ‘Aa’ishah, this is what has reached me about you; if you are innocent, then Allah would Himself vindicate your honour, and if accidentally there has been a lapse on your part, then seek forgiveness of Allah; He will pardon you, for when a servant makes a confession of his fault and turns [to Allah] remorsefully, Allah also turns to him [Mercifully] accepting his repentance.”
When the Messenger of Allah, sallallahu ‘alayhi wa sallam, spoke, my tears dried up and not even a single drop of tear rolled out of my eyes. I said to my father: ‘You give a reply to the Messenger of Allah, sallallahu ‘alayhi wa sallam, on my behalf.’ He said: ‘By Allah, I do not know what I should say to the Messenger of Allah, sallallahu ‘alayhi wa sallam.’ I then said to my mother: ‘Give a reply to the Messenger of Allah, sallallahu ‘alayhi wa sallam, on my behalf.’ But she said: ‘By Allah, I do not know what I should say to the Messenger of Allah, sallallahu ‘alayhi wa sallam.’
I was a young girl at that time and I had not memorised much of the Quran (but I said): ‘By Allah, I perceive that you have heard about this and it has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent – and Allah knows that I am innocent – you would never believe me to be true. And if I confess to (the alleged) lapse before you, whereas Allah knows that I am completely innocent and I have not committed this sin at all, in that case you will take me to be true. By Allah, I, therefore, find no other alternative for me and for you except that what the father of (prophet) Joseph said (what means): «…So patience is most fitting. And Allah is The One sought for help against that which you describe.» [Quran: 12:18].’
After this, I turned my face to the other side and lay down on my bed. By Allah, I was fully aware that I was innocent but I did not expect that Allah would send down a revelation in the form of Quranic verses to prove my innocence, as I did not think myself so important that Allah, The Exalted and Glorious, would speak in this matter in words to be recited. I only hoped that Allah would, in a vision, give an indication of my innocence to the Messenger of Allah, sallallahu ‘alayhi wa sallam, during his sleep.
By Allah, the Messenger of Allah, sallallahu ‘alayhi wa sallam, had not moved an inch from where he had been sitting and none from the members of my family had gone, that Allah The Exalted and Glorious, descended revelation upon the Messenger of Allah, sallallahu ‘alayhi wa sallam, there and then, and he felt the burden which he, sallallahu ‘alayhi wa sallam, used to feel at the time of receiving revelation.
He, sallallahu ‘alayhi wa sallam, began to perspire because of the load of the words of Allah as they descended upon him, even during the winter season and drops of his sweat fell like silvery beads. When this state of receiving revelation was over, the Messenger of Allah, sallallahu ‘alayhi wa sallam, smiled and the first words which he spoke to me were that he said: “O ‘Aa’ishah, glad tidings for you. Verily, Allah has vindicated your honour.”
My mother who had been standing by me said: ‘Get up (and thank the Holy Prophet).’ I said: ‘By Allah, I shall not thank him and laud him, but Allah Who has descended revelation vindicating my honour.’
‘Aa’ishah continued:
Allah, The Exalted and Glorious, revealed the verses (which mean): «Verily, those who spread the slander are a group among you…» and ten subsequent verses about my innocence [Quran: 24:11-20].’(Reported by Al-Bukhari (2661) and Muslim (2770).)
There are many things one can benefit from the way the Messenger of Allah, sallallahu ‘alayhi wa sallam, dealt with his wife in the story of Al-Ifk:
1. The method of prudence and assertion: The Prophet of Allah, sallallahu ‘alayhi wa sallam, followed the method of assertion to confirm facts and find out what the truth was regarding the false allegations against his wife before judging her. The Prophet of Allah, sallallahu ‘alayhi wa sallam, did not rush to conclusions so that his judgement would be a fair one. A full month had passed without him, sallallahu ‘alayhi wa sallam, addressing the issue with ‘Aa’ishah so that he would do all the needed investigations in order to reach a fair judgement.
2. The method of changing the way of treatment: The Prophet of Allah, sallallahu ‘alayhi wa sallam, changed the way he treated ‘Aa’ishah. He, sallallahu ‘alayhi wa sallam, did not sit with her as much as he used to before, and he was not as warm with her during her illness as he used to be. This method reflects his wisdom, sallallahu ‘alayhi wa sallam, as he did not desert her, because had he done so, then it would be a punishment for something he had no proof for and which was not yet confirmed. He, sallallahu ‘alayhi wa sallam, would still go and check on her and ask how she was.
On the other hand, he, sallallahu ‘alayhi wa sallam, did not show the full love he used to in order to make her realise that something was wrong.
Ibn Hajar said: “This story confirms that the husband must treat his wife kindly, and if it reaches him that she had done something wrong, then he should ascertain the truth. It also guides men to the method of changing the type of treatment so as to make her realise that something had gone wrong, and then she would confess if she was truly guilty.” (Fat-h Al-Baari (479/2).)
An-Nawawi said: “From the benefits one learns from this story is that the husband should change the way he treats his wife so that she realises that something is wrong and thus ask about it and clear herself from guilt and defend herself.”(The explanation of An-Nawawi on the book of Muslim (117/17).)
3. The method of seeking opinion and advice: The Messenger of Allah, sallallahu ‘alayhi wa sallam, investigated the matter to find out the reality of the rumour. He, sallallahu ‘alayhi wa sallam, was asking about the manners of ‘Aa’ishah in secrecy without making her feel that he was checking on her conduct and manners. He, sallallahu ‘alayhi wa sallam, asked Usaamah ibn Zayd, ‘Ali ibn Abu Taalib, Zaynab bint Jahsh and the maid of ‘Aa’ishah. The Messenger of Allah, sallallahu ‘alayhi wa sallam, selected those whom he asked for a reason. For example, ‘Ali and Usaamah were two people very close to the household of the Messenger of Allah, sallallahu ‘alayhi wa sallam.
Ibn Hajar said: “The reason he, sallallahu ‘alayhi wa sallam, selected these people to ask and seek advice from is that ‘Ali for example, was brought up in his house, and after he married Faatimah he became even more connected and closer to the house of the Prophet of Allah, sallallahu ‘alayhi wa sallam, and would be more exposed than others to what takes place in his house. Usaamah also lived long with the Prophet of Allah, sallallahu ‘alayhi wa sallam, and was one of the most beloved companions to him. Moreover, both ‘Ali and Usaamah were young and would thus be gutsy and would speak out, whereas older people would balance matters and would judge consequences before talking. This could lead an older person not to say what he knows.”(Fat-h Al-Baari (469/8).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, selected two from amongst the women to ask about ‘Aa’ishah:
The first was from within the household of the Prophet of Allah, sallallahu ‘alayhi wa sallam, namely his wife (who was also his cousin). The second was the maid, since she was the closest to ‘Aa’ishah and aware of all her affairs.
There is no doubt that this choice reflects the wisdom of the Prophet of Allah, sallallahu ‘alayhi wa sallam, and the perfect manner he dealt with an issue that touches the honour of individuals.
After the Prophet of Allah, sallallahu ‘alayhi wa sallam, did this secretive investigation which was an indicator to the resulting ruling on the matter, he, sallallahu ‘alayhi wa sallam, ascended the pulpit and exposed the reality of the one who was behind these false allegations, namely the head of hypocrites, ‘Abdullaah ibn Ubayy, saying: “Who would support me to punish a person who has hurt by falsely slandering the reputation of my wife?”
The Prophet of Allah, sallallahu ‘alayhi wa sallam, then directly defended his wife in front of all people saying: “I swear by Allah, I know nothing about my wife but good.” The Prophet of Allah, sallallahu ‘alayhi wa sallam, was certain of his wife’s innocence, but he was waiting for divine revelation to absolutely confirm her innocence.
The delay of revelation reflects perfect wisdom, and importantly that Allah wanted to teach the Muslim Nation through this incident how to deal with such sensitive situations in order to preserve families from breaking up.
4. The method he dealt with ‘Aa’ishah: The Prophet of Allah, sallallahu ‘alayhi wa sallam, openly and clearly asked her about the allegation in order to find a solution for the problem and so that facts would become exposed and hearts would get comforted.
5. Tolerating her behaviour after discovering the truth: Her reaction to her mother’s words when she told her: ‘Get up (and thank the Holy Prophet).’ She replied, ‘By Allah, I shall not thank him and laud him, but Allah Who has descended revelation vindicating my honour.’
An-Nawawi said: “The innocence of ‘Aa’ishah from the incident of Al-Ifk is confirmed by the Quran, and thus anyone who doubts her innocence becomes a non-believer and apostates according the consensus of all Muslim scholars.” (The explanation of An-Nawawi on the book of Muslim (117/17).)
By Muhammad Saalih Al-Munajjid
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