Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/188)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ibn Jurayj related, through ʿAṭāʾ, who said:
“I used to visit ʿĀʾishah together with ʿUbayd ibn ʿUmayr while she was observing devotional seclusion in the heart of Mount Thabir, inside a Turkish pavilion of hers that was curtained off. I once saw her—when I was still a boy—wearing a safflower-dyed tunic.

Sulaymān ibn Bilāl transmitted, from ʿAmr ibn Abī ʿAmr, who heard al-Qāsim say:
ʿĀʾishah would wear ‘the two reds’: gold jewelry and safflower-dyed cloth, even while she was in the state of ihram (1).

Ibn Abī Mulaykah said: I saw her in a garment dyed a deep, vivid red (2).

Muʿallā ibn Asad reported to us from Muʿallā ibn Ziyād, who said:
Bakrah bint ʿUqbah told us that she entered upon ʿĀʾishah while she was sitting dressed in safflower-dyed clothes. Bakrah asked her about henna, and ʿĀʾishah replied, “It is a pleasant tree, and its juice is purifying.”

She then asked her about al-ḥifāf (a form of cosmetic hair removal). ʿĀʾishah said to her, “If you have a husband and you could even pluck out your two eyes and replace them with something more beautiful, then do so (3).”

(1) Its chain of transmission is sound. The report appears in Ibn Saʿd, al-Tabaqāt, 8/70–71, where the word “al-dhahab” (gold) has been mistakenly copied as “al-madhhab”; the present note restores the correct reading. Ibn Saʿd also records it (8/70) through the isnād: al-Qaʿnabi – ʿAbd al-ʿAzīz b. Muḥammad – ʿAmr b. Abī ʿAmr, who said: “I asked al-Qāsim b. Muḥammad, ‘Some people claim that the Messenger of Allah forbade the two red things: the muʿaṣfar (safflower-dyed cloth) and gold.’ He replied, ‘They are lying, by Allah! I saw ʿĀʾisha wearing muʿaṣfar garments and gold rings.’” This isnād is ḥasan. Al-Bukhārī cites it in his Ṣaḥīḥ (10/277) in suspended form. (2) Reported by Ibn Saʿd, 8/70, with an authentic chain. (3) Reported by Ibn Saʿd, 8/70–71; all its transmitters are trustworthy except Bakra bt. ʿUqba, who is unknown. In al-Afghānī’s edition the name “Muʿallā” has been corrupted to “Yaʿlā.” Al-ḥiffāf refers to the removal of facial hair.

ابْنُ جُرَيْجٍ: عَنْ عَطَاءٍ، قَالَ: كُنْتُ آتِي عَائِشَةَ أَنَا وَعُبَيْدُ بنُ عُمَيْرٍ، وَهِيَ مُجَاوِرَةٌ فِي جَوْفِ ثَبِيْرٍ فِي قُبَّةٍ لَهَا تُرْكِيَّةٍ، عَلَيْهَا غِشَاؤُهَا، وَقَدْ رَأَيْتُ عَلَيْهَا - وَأَنَا صَبِيٌّ - دِرْعاً مُعَصْفَراً. وَرَوَى: سُلَيْمَانُ بنُ بِلاَلٍ، عَنْ عَمْرِو بنِ أَبِي عَمْرٍو، سَمِعَ القَاسِمَ يَقُوْلُ: كَانَتْ عَائِشَةُ تَلْبَسُ الأَحْمَرَيْنِ: الذَّهَبَ وَالمُعَصْفَرَ، وَهِيَ مُحْرِمَةٌ (١) . وَقَالَ ابْنُ أَبِي مُلَيْكَةَ: رَأَيْتُ عَلَيْهَا دِرْعاً مُضَرَّجاً (٢) . وَقَالَ مُعَلَّى بنُ أَسَدٍ: حَدَّثَنَا المُعَلَّى بنُ زِيَادٍ، قَالَ: حَدَّثَتْنَا بَكْرَةُ بِنْتُ عُقْبَةَ: أَنَّهَا دَخَلَتْ عَلَى عَائِشَةَ وَهِيَ جَالِسَةٌ فِي مُعَصْفَرَةٍ، فَسَأَلَتْهَا عَنِ الحِنَّاءِ؟ فَقَالَتْ: شَجَرَةٌ طَيِّبَةٌ، وَمَاءٌ طَهُوْرٌ. وَسَأَلَتْهَا عَنِ الحِفَافِ؟ فَقَالَتْ لَهَا: إِنْ كَانَ لَكِ زَوْجٌ، فَاسْتَطَعْتِ أَنْ تَنْزِعِي مُقْلَتَيْكِ، فَتَصْنَعِيْنَهُمَا أَحْسَنَ مِمَّا هُمَا، فَافْعَلِي (٣) .

(١) إسناده صحيح، وهو في " طبقات ابن سعد " ٨ / ٧٠، ٧١، وقد تحرف فيه " الذهب " إلى المذهب، فيصحح من هنا، وأخرجه ابن سعد أيضا ٨ / ٧٠ من طريق القعنبي، عن عبد العزيز بن محمد، عن عمرو بن أبي عمرو قال: سألت القاسم بن محمد، قلت: إن ناسا يزعمون أن رسول الله ﷺ نهى عن الاحمرين المعصفر والذهب، فقال: كذبوا والله لقد رأيت عائشة تلبس المعصفرات، وتلبس خواتم الذهب، وسنده حسن، وعلقه البخاري في صحيحه: ١٠ / ٢٧٧. (٢) أخرجه ابن سعد ٨ / ٧٠ وإسناده صحيح. (٣) أخرجه ابن سعد ٨ / ٧٠، ٧١ ورجاله ثقات خلا بكرة بنت عقبة فإنها لا تعرف. وقد تحرف " معلى " عند الأفغاني إلى " يعلى " والحفاف: إزالة الشعر من الوجه.