Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/196)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Al-Nasāʾī recorded the report through Aḥmad ibn ʿAlī al-Qāḍī, from Abū Maʿmar, so that an alternate yet higher chain has reached us.

Yahyā ibn Saʿīd al-Qaṭṭān said: Abū Yūnus Ḥātim ibn Abī Ṣaghīrah (1) related to us, from Ibn Abī Mulaykah, from ʿĀʾishah bint Ṭalḥah, from ʿĀʾishah:

She once killed a jinn, whereupon she was addressed in a dream: “By Allah, you have killed a Muslim.” She replied, “Had he been a Muslim, he would not have entered the apartments of the Prophet’s wives ﷺ.” It was then said to her, “Did he ever enter upon you except while you were fully clothed?” She awoke frightened and ordered that twelve thousand dirhams be given in the cause of Allah (2).

ʿAfīf ibn Sālim narrated—from ʿAbd Allah ibn al-Muʾammal—from ʿAbd Allah ibn Abī Mulaykah—from ʿĀʾishah bint Ṭalḥah, who said:

A jinn used to appear before ʿĀʾishah. She put him under solemn warning (3) time after time, yet he persisted in showing himself. So she rushed at him with an iron tool and killed him. Later she was visited in a dream and was told, “Did you kill So-and-so who fought at Badr? He never came in to you bare-headed (4) or uncovered; he only wished to listen to the words of the Messenger of Allah ﷺ.” Fear and remorse overwhelmed her, and she informed her father of what had happened. He said, “Give away twelve thousand dirhams as his blood-money.”

(1) The original manuscript reads: “Yunus narrated to us, from Hatim ibn Abi Saghira,” but this is incorrect, for Abu Yunus is actually Hatim’s kunya, as stated in Tahdhib and its related works. (2) All the transmitters in this chain are trustworthy. (3) The verb is harajat, with an undotted h (hā’), meaning that she told him: “You will be in hardship and distress if you return to us; so do not blame me if I then tighten matters against you by pursuit, expulsion, or even killing.” In the Damascus edition it was mistakenly printed as fakhrajat, with a dotted khā’. (4) One says imra’a hasir (a woman who has uncovered her clothing) without adding the feminine h. The editors al-Afghani and al-Abiari inserted a feminine suffix, but it is absent in the original and unnecessary.

أَخْرَجَهُ: النَّسَائِيُّ، عَنْ أَحْمَدَ بنِ عَلِيٍّ القَاضِي، عَنْ أَبِي مَعْمَرٍ. فَوَقَعَ لَنَا بَدَلاً عَالِياً. يَحْيَى بنُ سَعِيْدٍ القَطَّانُ: حَدَّثَنَا أَبُو يُوْنُسَ حَاتِمُ بنُ أَبِي صَغِيْرَةَ (١) ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ ﵂: أَنَّهَا قَتَلَتْ جَانّاً، فَأُتِيَتْ فِي مَنَامِهَا: وَاللهِ لَقَدْ قَتَلْتِ مُسْلِماً. قَالَتْ: لَوْ كَانَ مُسْلِماً، لَمْ يَدْخُلْ عَلَى أَزْوَاجِ النَّبِيِّ ﷺ. فَقِيْلَ: أَوَكَانَ يَدْخُلُ عَلَيْكِ إِلاَّ وَعَلَيْكِ ثِيَابُكِ؟ فَأَصْبَحَتْ فَزِعَةً، فَأَمَرَتْ بِاثْنَيْ عَشَرَ أَلْفَ دِرْهَمٍ، فَجَعَلَتْهَا فِي سَبِيْلِ اللهِ (٢) . عَفِيْفُ بنُ سَالِمٍ: عَنْ عَبْدِ اللهِ بنِ المُؤَمَّلِ، عَنْ عَبْدِ اللهِ بنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، قَالَتْ: كَانَ جَانٌّ يَطْلُعُ عَلَى عَائِشَةَ، فَحَرَّجَتْ (٣) عَلَيْهِ مَرَّةً بَعْدَ مَرَّةٍ بَعْدَ مَرَّةٍ، فَأَبَى إِلاَّ أَنْ يَظْهَرَ، فَعَدَتْ عَلَيْهِ بِحَدِيْدَةٍ، فَقَتَلَتْهُ. فَأُتِيَتْ فِي مَنَامِهَا، فَقِيْلَ لَهَا: أَقَتَلْتِ فُلاَناً، وَقَدْ شَهِدَ بَدْراً، وَكَانَ لاَ يَطْلُعُ عَلَيْكِ، لاَ حَاسِراً (٤) وَلاَ مُتَجَرِّدَةً، إِلاَّ أَنَّهُ كَانَ يَسْمَعُ حَدِيْثَ رَسُوْلِ اللهِ ﷺ؟ فَأَخَذَهَا مَا تَقَدَّمَ وَمَا تَأَخَّرَ؛ فَذَكَرَتْ ذَلِكَ لأَبِيْهَا. فَقَالَ: تَصَدَّقِي بِاثْنَيْ عَشَرَ أَلْفاً دِيَتَهُ.

(١) في الأصل: حدثنا يونس، عن حاتم بن أبي صغيرة وهو خطأ، فإن أبا يونس كنية حاتم، كما في " التهذيب " وفروعه. (٢) رجاله ثقات. (٣) حرجت بالحاء المهملة، أي: قالت له: أنت في حرج وضيق إن عدت إلينا، فلا تلمني إن عدت إلى أن أضيق عليك بالتتبع والطرد والقتل. وقد تصحفت في مطبوعة دمشق إلى " فخرجت " بالحاء المعجمة. (٤) يقال: امرأة حاسر، بغير هاء إذا حسرت عنها ثيابها، وقد أضاف الاستاذان الأفغاني والابياري إلى الكلمة تاء التأنيث وهي ليست في الأصل، ولا حاجة إليها.