Sharḥ Riyāḍ al-Ṣāliḥīn - Ibn al-'Uthaymin - (3/12)

Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

when you took it up on your tongues and voiced with your mouths something about which you had no knowledge, thinking it a trivial matter, whereas in the sight of Allah it was tremendous.” ⦗al-Nūr 24:14–15⦘

“(When you took it up on your tongues)”—that is, without reflection, without any evidence, and without certainty. “and you voiced with your mouths what you had no knowledge of, and you thought it a trivial matter, whereas in the sight of Allah it was tremendous,” because it was a slander against the purest woman on the face of the earth—and against her fellow wives of the Messenger of Allah, may Allah bless him and grant him peace. The affair was therefore both grave and momentous.

It was also a defilement of the Messenger of Allah himself, for Allah the Exalted says: “Impure women are for impure men, and impure men for impure women; whereas pure women are for pure men, and pure men for pure women.” ⦗al-Nūr 24:26⦘

Thus, were such a thing—far be it from her—attributed to ʿĀʾishah, Mother of the Believers and wife of the Messenger of Allah, it would imply, God forbid, that her husband was impure, for the impure are matched with the impure. But she, may Allah be pleased with her, is pure and her husband is pure—her husband is Muhammad, the Messenger of Allah—and she is the truthful one, daughter of the truthful one, may Allah be pleased with her and with her father.

For this reason Allah says: “You thought it a trivial matter, whereas in the sight of Allah it is tremendous.” ⦗al-Nūr 24:15⦘ Then He says: “If only, when you heard it, you had said, ‘It is not for us to speak of this. Glory be to You! This is a monstrous slander.’ ” ⦗al-Nūr 24:16⦘ This is what was required of you: to declare Allah’s transcendence over allowing such a thing to occur to the Prophet’s wife. Hence the words: “Glory be to You! This is a monstrous slander.”

Reflect on how this expression, which exalts Allah—Mighty and Majestic—appears here, for it does not befit His wisdom, His mercy, His grace, or His beneficence that something of this kind should befall the wife of His Messenger

تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّناً وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ) [النور: ١٤، ١٥] . (إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ) من غير روِيهّ، ومن غير بينة، ومن غير يقين، (وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّناً وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ) لأنه قذف لأطهر امرأة على وجه الأرض، هي وصاحباتها زوجات رسول الله ﷺ، فالأمر صعب وعظيم. وفي ذلك أيضا تدنيس لرسول الله ﷺ؛ لأن الله تعالى يقول: (الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ) [النور: ٢٦] . فإذا كانت عائشة أم المؤمنين زوج رسول الله ﷺ يحصل منها هذا الأمر ـ وحاشاها منه ـ فإن ذلك يدل على خبث زوجها والعياذ بالله؛ لأن الخبيثات للخبيثين، ولكنها ﵂ طيبة وزوجها طيب، فزوجها محمد رسول الله ﷺ، وهي الصديقة بنت الصديق ﵂ وعن أبيها. ولهذا يقول تعالى: (وَتَحْسَبُونَهُ هَيِّناً وَهُوَ عِنْدَ اللَّهِ) [النور: ١٥] ، ثم قال تعالى: (وَلَوْلا إِذْ سَمِعْتُمُوهُ) يعني: هلا إذ سمعتموه (قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ) [النور: ١٦] ، وهذا هو الواجب عليك؛ أن تنزه الله أن يقع مثل هذا من زوج النبي ﷺ، ولهذا قال: (سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ) . وتأمل كيف جاءت هذه الكلمة التي تتضمن تنزيه الله ﷿، إذ أنه لا يليق بحكمة الله ورحمته وفضله وإحسانه أن يقع مثل هذا من زوج رسول