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ship-u. w. b.-repeated his former words, to which A'li replied: This story is but a fiction and a lie of the hypocrites. The proof of my assertion is, that one day we were at prayers with thee, during which thou hadst removed thy sandals from thy feet, and we imitated thy example. After our devotions were terminated, thou hadst asked why we bared our feet, and we replied that we had done so to imitate thee, whereon thou hadst said: "I put away the sandals because Jebrâil had informed me that they were prayerless." Now, if God the Most High has sent thee a revelation that thy sandals are prayerless, He would surely have informed thee of this matter also, had it been true. Keep, therefore, thy exalted mind at ease, because the Most High will cause the innocence of A'ayshah to become manifest.' All these utterances so gladdened the heart of his lordship that he immediately went to the house of Ssidiqah.

Ssidiqah says: 'I was sitting in the house of my parents, and was weeping, when a certain Anssâri woman entered and kept me company in crying; both my parents were also sitting with us, when all of a sudden the apostle of God honoured us with his noble presence, opened his mouth, after sitting down, in praise of God the Most High, uttered both the professions,301 and said: "After the usual salutations, I inform thee, O A'ayshah, that if thou art free of this crime God the Most High will soon satisfy thee. But if thou be guilty, then repent, ask forgiveness from, and return to the obedience of God; because if a servant falls into sin, but confesses and repents, the Most High accepts his contrition, and grants him pardon." A'ayshah says: When the apostle of Allah had done speaking, my tears also ceased to flow, and I said to my father: "Reply to his lordship the apostle." But my father answered: “By Allah! I do not know what to reply to him. During the time of ignorance we were idolaters, and did not know the religion. Nobody ever uttered such words with regard to

301 The first profession is that there is no God but Allah; and the second is that Muhammad is His prophet.

our family, and now, when our house is illuminated by the light of Islam, and the caskets of our hearts are brightened by the light of monotheism, people are holding such speeches about us, what am I to say to the apostle of God?" Then I said to my mother: "Reply for me." But my mother rejoined: "I am also at a loss what to answer.” Accordingly I was under the necessity of doing so myself, as follows: "I swear by God that if I say I am innocent of what you have heard about me, and of what you believe, you will place no faith in my words; but if I confess to have committed what I have not, you will believe me. By Allah! in the matter between you and me I cannot find a better resemblance than the words of Yusuf [Joseph 302]-peace be on him-who said: Verily patience is best, and God will defeat their insinuations.'' And on account of the great fear and trouble I was in, the words of Y'aqub [Jacob] with reference to Yusuf might have been applied to me.'

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In some books it is recorded that Ssidiqah said: 'I exclaimed, "I swear by God that I cannot find a better consolation for me than the words of Yusuf: Verily patience is best,'" etc., and though I tried much to speak about Y'aqûb, iny memory failed me; so I turned my face away after uttering these words, and reclined. And, by Allah! as I was innocent, I knew that his lordship would absolve me from all blame. I had, however, no idea that with reference to me a verse of the Quran would be revealed, to be read in mosques and places of prayer till the day of the resurrection, because I was aware of the greatness and magnificence of the Lord of Glory, and considering my own abject and helpless condition, I thought myself too mean that the Lord God should speak about me. Nevertheless, I hoped that his holy and prophetic lordship-u. w. b.— would dream a dream which would convince him of my innocence. But I swear by Allah that his lordship had not yet risen from the assembly, nor had anyone as yet left

302 For the Moslem version of the story of Jacob, Joseph and his brethren, see Part I., vol. i., p. 198, of this work.

the house, when the signs of Divine revelation began to manifest themselves upon his lordship; and whenever the signs of revelation appeared, the people who were with him. became aware thereof.'

Ssidiqah continues: On that occasion my mother placed a cushion of perfumed goat-leather under his lordship's head, and covered him with a Yemeni cloak, which he removed from his face as soon as the Divine inspiration developed itself. From his blessed countenance drops of perspiration began to trickle like so many brilliant pearls ; he smiled, and the first words he uttered were these: "Glad tidings to thee, O A'ayshah! God the Most High has exculpated thee, and borne witness to thy purity." My mother then said: "A'ayshah, rise! Go to the apostle -u. w. b.—and wait upon him." I replied: “By Allah, I shall not! In this matter I do not wish to incur obligation to anyone except to God, nor shall I praise and laud anyone except Him who has sent my justification.”

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With reference to the purity of A'ayshah, ten verses have been revealed, which begin with the words, '[As to] the party among you who have published the falsehood [concerning A'ayshah],' 303 and end with the following, The wicked women [should be joined] to the wicked men, and the wicked men to the wicked women; but the good women [should be married] to the good men, and the good men to the good women. These shall be cleared from [the calumnies] which they [i.e., the slanderers] speak [of them]; they shall obtain pardon, and an honourable provision.' 304 It is said that before the verses justifying A'ayshah had been revealed, the wife of Abu Ayûb the Anssâri said to him: Hast thou heard what people are speaking about A'ayshah?' Abu Ayûb replied: It is not for us to talk of this matter. God forbid! It is a great slander.' These words were approved in the Court of Unity; and accordingly the blessed verse, 'It belongeth not unto us that we should talk of this [matter]. Allah forbid! This is a grievous calumny!'05 was revealed.

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305 Ibid., 15.

It is related that Mosattah B. Asâmah was a relative of Abu Bakr, not blessed with any worldly goods, and that Ssidyq supplied him with all the necessaries of life despite his own poverty. It has been narrated above that, in this matter, Mosattah B. Asâmah sided with the hypocrites, and when the verse of justification was revealed, Abu Bakr swore that he would no longer give anything to Mosattah; and on that occasion God the Most High and Magnificent revealed the following verse: Let not those among you who possess abundance [of wealth] and [have] ability swear that they will not give unto [their] kindred and the poor, and those who have fled their country for the sake of Allah's true religion; but let them forgive, and act with benevolence [towards them]. Do ye not desire that Allah should pardon you? And Allah is gracious [and] merciful.'306 When Ssidyq heard this verse, he said: 'Indeed I want God the Most High to forgive me'; whereon he provided food and raiment for Mosattah as of yore, and swore to continue to do so to the end of his life.

In the Khulassatu-s-seyr it is recorded that when the verses exculpating A'ayshah were revealed, his holy and prophetic lordship punished four persons, each of whom received eighty lashes with a whip; they were A'bdullah B. Abu Salûl the hypocrite, and Hasan B. Thabet, and Mosattah B. Asâmah, and Juhnah, the sister of Zaynab, daughter of Hajash, Zaynab being one of the mothers of the Believers [i.e., one of the wives of the prophet].

Some relaters of traditions state that during this journey [or Ghazwah of the Bani Mosttalaq] the verse 'to complete was revealed, which happened as follows: When the victorious banners of his holy and prophetic lordship

,307

306 Quran, ch. xxiv. 22.

307 The words 'to complete' occur only towards the end of the verse, but it is necessary to give the whole of it here, for the sake of perspicuity, as follows: But if ye be sick, or on a journey, or any of you cometh from the privy, or [if] you have touched women, and ye find no water, take fine clean sand, and rub your faces and your hands therewith. Allah would not put a difficulty upon you; but He desireth to purify you, and to complete His favour upon you, that ye may give thanks.'-Quran, ch. v. 9.

u. w. b.-had arrived near Madinah, the necklace of A'ayshah was lost, and his lordship the apostle halted in a place until the lost article should be found. As, however, in that locality the companions were unable to obtain any water, their prayers would be of no effect. Therefore some Musalmâns went to Ssidyq and grumbled that on account of the loss of his daughter A'ayshah's necklace the apostle of God-u. w. b.—was remaining in a waterless place like this, and that the time for prayers had nearly expired. Abu Bakr accordingly entered the tent of A'ayshah, where he found the apostle-u. w. b.-asleep with his blessed head in her lap. Abu Bakr reproached his daughter, and spoke sharply to her. When his lordship the apostle awoke from sleep and found no water for the ablution required before prayers, God the Most High and Glorious revealed in His boundless mercy the verse to complete';308 and there is a tradition of A'ayshah that, when they caused the camel to get up, they found the necklace under it.

THE GHAZWAH OF THE DITCH, CALLED ALSO THE
GHAZWAH OF THE CONFEDERATES.

When the apostle-u. w. b.-had driven the Bani Annatzyr away from the vicinity of Mekkah, they dispersed in the country. A number of them, such as Hay B. Akhttâb and Sollam B. Al-tahyq and Kenanah B. Rabyi', with their adherents, went to Khayber, where they settled. They were, however, day and night meditating how they might avenge themselves upon the Musalmâns, till at last about twenty individuals of them went with Abu A'amer the monk to Mekkah, and invited the Qoraish idolaters to wage war against the professors of Islâm. They also informed Abu Sofyân of the object of their visit, saying: 'We have come to make an alliance with you to extirpate and to annihilate Muhammad, and to confirm our intention by a treaty.' Sofyân replied: You are welcome. We

308 See preceding footnote.

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