Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/141)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

in a piece of green silk and said, “This is your wife in this world and the Hereafter.” (1)

Al-Tirmidhi graded the report ḥasan and remarked, “We know it only through the narration of ʿAbd Allah.” ʿAbd al-Raḥmān ibn Mahdī also transmitted it from him in a mursal form.

Bishr ibn al-Walīd the judge related: ʿUmar ibn ʿAbd al-Raḥmān told us, from Sulaymān (2) al-Shaybānī, from ʿAlī ibn Zayd ibn Judʿān, from his grandmother, from ʿĀʾishah, who said:

“I have been granted nine distinctions that no woman after Mary daughter of ʿImrān has been given:
• Gabriel descended carrying my image in his palm until he ordered the Messenger of Allah ﷺ to marry me;
• he married me while I was a virgin, and he married no other virgin besides me;
• he passed away with his head resting in my lap;
• I buried him in my own house;
• the angels surrounded my house;
• revelation would come down upon him while I was with him under the same blanket;
• I am the daughter of his khalīfah and loyal friend;
• my vindication was sent down from heaven;
• I was created pure and joined to one who is pure, and I have been promised forgiveness and a generous provision.”

It was narrated by Abū Bakr al-Ājurrī through Aḥmad ibn Yaḥyā al-Ḥulwānī (3). Its chain of transmission is sound (4), and another route (5) will be mentioned later.

The Prophet ﷺ married her soon after the death of Khadījah: he contracted marriage with her and with Sawdah at the same time, consummated the marriage with Sawdah, and lived with her alone for three years, until he cohabited with ʿĀʾishah in Shawwāl, after

(1) Reported by al-Tirmidhi, no. 3880, in the chapter on the merits of Aisha. All the transmitters are trustworthy; Ibn Abi Husayn is Umar ibn Sa id ibn Husayn al-Nawfali. (2) In the Damascus edition the name is wrongly printed as “Salman.” (3) In the Damascus edition the name is wrongly printed as “al-Khawlani.” (4) This claim is untenable, for the chain contains Ali ibn Zayd ibn Jad an, who is weak, and his grandmother is unknown. (5) Professor al-Afghani replaced the word with “turuk” (routes), justifying his change with an unsound argument; see pp. 147 and 190.

فِي خِرْقَةِ حَرِيْرٍ خَضْرَاءَ إِلَى النَّبِيِّ ﷺ فَقَالَ: هَذِهِ زَوْجَتُكَ فِي الدُّنْيَا وَالآخِرَةِ (١) . حَسَّنَهُ: التِّرْمِذِيُّ، وَقَالَ: لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيْثِ عَبْدِ اللهِ. وَرَوَاهُ: عَبْدُ الرَّحْمَنِ بنُ مَهْدِي عَنْهُ مُرْسَلاً. بِشْرُ بنُ الوَلِيْدِ القَاضِي: حَدَّثَنَا عُمَرُ بنُ عَبْدِ الرَّحْمَنِ، عَنْ سُلَيْمَانَ (٢) الشَّيْبَانِيِّ، عَنْ عَلِيِّ بنِ زَيْدٍ بنِ جُدْعَانَ، عَنْ جَدَّتِهِ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: لَقَدْ أُعْطِيْتُ تِسْعاً مَا أُعْطِيَتْهَا امْرَأَةٌ بَعْدَ مَرْيَمَ بِنْتِ عِمْرَانَ: لَقَدْ نَزَلَ جِبْرِيْلُ بِصُوْرَتِي فِي رَاحَتِهِ حَتَّى أَمَرَ رَسُوْلَ اللهِ ﷺ أَنْ يَتَزَوَّجَنِي، وَلَقَدْ تَزَوَّجَنِي بِكْراً، وَمَا تَزَوَّجَ بِكْراً غَيْرِي، وَلَقَدْ قُبِضَ وَرَأْسُهُ فِي حَجْرِي، وَلَقَدْ قَبَرْتُهُ فِي بَيْتِي، وَلَقَدْ حَفَّتِ الملاَئكَةُ بِبَيْتِي، وَإِنْ كَانَ الوَحْيُ لَيَنْزِلُ عَلَيْهِ وَإِنِّي لَمَعَهُ فِي لِحَافِهِ، وَإِنِّي لابْنَةُ خَلِيْفَتِهِ وَصِدِّيْقِهِ، وَلَقَدْ نَزَلَ عُذْرِي مِنَ السَّمَاءِ، وَلَقَدْ خُلِقْتُ طَيِّبَةً عِنْدَ طَيِّبٍ، وَلَقَدْ وُعِدْتُ مَغْفِرَةً وَرِزْقاً كَرِيْماً. رَوَاهُ: أَبُو بَكْرٍ الآجُرِّيُّ، عَنْ أَحْمَدَ بنِ يَحْيَى الحُلْوَانِيِّ (٣) ، عَنْهُ. وَإِسْنَادُهُ جَيِّدٌ (٤) ، وَلَهُ طَرِيْقٌ (٥) آخَرُ سَيَأْتِي. وَكَانَ تَزْوِيْجُهُ ﷺ بِهَا إِثْرَ وَفَاةِ خَدِيْجَةَ، فَتَزَوَّجَ بِهَا وَبِسَوْدَةَ فِي وَقْتٍ وَاحِدٍ، ثُمَّ دَخَلَ بِسَوْدَةَ، فَتَفَرَّدَ بِهَا ثَلاَثَةَ أَعْوَامٍ حَتَّى بَنَى بِعَائِشَةَ فِي شَوَّالٍ، بَعْدَ

(١) أخرجه الترمذي (٣٨٨٠) في المناقب: باب فضل عائشة ﵂، ورجاله ثقات، وابن أبي حسين: هو عمر بن سعيد بن حسين النوفلي. (٢) تحرف في مطبوعة دمشق إلى " سلمان ". (٣) تحرف في مطبوعة دمشق إلى " الخولاني ". (٤) كيف وفي سنده علي بن زيد بن جدعان "، وهو ضعيف، وجدته لا تعرف. (٥) أبدلها الأستاذ الأفغاني إلى " طرق " معللا صنيعه بما لا يصح، وانظر صفحة ١٤٧ و١٩٠.