D'après Abdoullah bin Oumar : le Messager d'Allah (ﷺ) et Ubai bin Ka`b Al-Ansari se rendirent au jardin
où Ibn Saiyad vivait. Lorsque le Messager d'Allah (ﷺ) entra (dans le jardin), il (ç-a-d. le Messager d'Allah (ﷺ))
commença à se cacher derrière les dattiers, car il voulait entendre secrètement ce qui disait Ibn Saiyad avant de
se présenter à lui. Ibn Saiyad entouré d'un drap décoré léger était étendu sur son lit à murmurer. La mère de Ibn
Saiyad vit le Prophète caché derrière les tiges des dattiers. Elle s'adressa à Ibn Saiyad en disant, Oh Saf,
c'est Mohammed. Entendant que Ibn Saiyad avait arrêté de murmurer (ou avait fait
attention), le Prophète (ﷺ) dit : Si elle ne l'avait pas dérangé, il aurait révélé la réalitén1Voir Hadith n° 290, Vol. 4 pour les détails.
حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ سَالِمٌ سَمِعْتُ عَبْدَ
اللَّهِ بْنَ عُمَرَ ـ رضى الله عنهما ـ يَقُولُ انْطَلَقَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأُبَىُّ بْنُ كَعْبٍ
الأَنْصَارِيُّ يَؤُمَّانِ النَّخْلَ الَّتِي فِيهَا ابْنُ صَيَّادٍ حَتَّى إِذَا دَخَلَ رَسُولُ اللَّهِ صلى الله
عليه وسلم طَفِقَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَتَّقِي بِجُذُوعِ النَّخْلِ، وَهْوَ يَخْتِلُ أَنْ يَسْمَعَ
مِنِ ابْنِ صَيَّادٍ شَيْئًا قَبْلَ أَنْ يَرَاهُ، وَابْنُ صَيَّادٍ مُضْطَجِعٌ عَلَى فِرَاشِهِ فِي قَطِيفَةٍ لَهُ
فِيهَا رَمْرَمَةٌ ـ أَوْ زَمْزَمَةٌ ـ فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ النَّبِيَّ صلى الله عليه وسلم وَهْوَ يَتَّقِي
بِجُذُوعِ النَّخْلِ، فَقَالَتْ لاِبْنِ صَيَّادِ أَىْ صَافِ، هَذَا مُحَمَّدٌ. فَتَنَاهَى ابْنُ صَيَّادٍ، قَالَ
رَسُولُ اللَّهِ صلى الله عليه وسلم " لَوْ تَرَكَتْهُ بَيَّنَ ".
Narrated `Abdullah bin `Umar: Allah's Messenger (ﷺ) and Ubai bin Ka`b Al-Ansari went to the garden
where Ibn Saiyad used to live. When Allah's Messenger (ﷺ) entered (the garden), he (i.e. Allah's Messenger (ﷺ) )
started hiding himself behind the date palms as he wanted to hear secretly the talk of Ibn Saiyad before the
latter saw him. Ibn Saiyad wrapped with a soft decorated sheet was lying on his bed murmuring. Ibn Saiyad's mother
saw the Prophet hiding behind the stems of the date-palms. She addressed Ibn Saiyad saying, "O Saf, this is
Muhammad." Hearing that Ibn Saiyad stopped murmuring (or got cautious), the Prophet (ﷺ) said, "If she had left him
undisturbed, he would have revealed his reality." (See Hadith No. 290, Vol 4 for details)
D’après ‘Abdallah Ibn ‘Otba, ‘Omar Ibn Al Khattab (que Dieu l’agrée) a dit : Certes des gens, à
l’époque du Prophète (que la prière d’Allah et Son salut soient sur lui), étaient jugés par la révélation, mais la
révélation s’est arrêtée. Certes, nous vous jugeons maintenant par ce qui nous apparaît de vos actes. Celui qui
nous montre du bien, nous lui faisons confiance, nous le rapprochons et ce qu’il y a dans son for intérieur ne
nous concerne pas. C’est Dieu qui le jugera sur son for intérieur. Par contre, celui qui nous montre du mal, nous
ne lui faisons pas confiance, nous ne le rendons pas véridique même s’il dit que son for intérieur est bon.
عن عبدالله بن عتبة قال عمر بن الخطاب رضي الله عنه : إن أناسا كانوا يؤخذون بالوحي في عهد رسول الله صلى
الله عليه وسلم وإن الوحي قد انقطع وإنما نأخذكم الآن بما ظهر لنا من أعمالكم فمن أظهر لنا خيرا أمناه وقربناه وليس
إلينا من سريرته شيء الله يحاسبه في سريرته ومن أظهر لنا سوءا لم نأمنه ولم نصدقه وإن قال : إن سريرته حسنة
Narrated `Umar bin Al-Khattab: People were (sometimes) judged by the revealing of a Divine Inspiration
during the lifetime of Allah's Apostle but now there is no longer anymore (new revelation). Now we judge you by
the deeds you practice publicly, so we will trust and favor the one who does good deeds in front of us, and we
will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we
will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were
good.
D'après Anas : une procession funéraire passa devant le Prophète (ﷺ) et les gens louèrent le défunt. le
Prophète (ﷺ) dit, Cela a été affirmé (Paradis). Puis une autre procession funéraire passa devant et les
gens parlèrent mal du défunt. le Prophète (ﷺ) dit, Cela a été affirmé (Enfer). On demanda au Messager de
Dieu (ﷺ), Oh Messager de Dieu (ﷺ) ! Tu dis que cela a été affirmé pour les deux ? Le Prophète (ﷺ) dit, Le
témoignage des gens (est accepté), (car) les croyants sont les témoins de Dieu sur la Terre.
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ ـ رضى
الله عنه ـ قَالَ مُرَّ عَلَى النَّبِيِّ صلى الله عليه وسلم بِجَنَازَةٍ، فَأَثْنَوْا عَلَيْهَا خَيْرًا فَقَالَ "
وَجَبَتْ ". ثُمَّ مُرَّ بِأُخْرَى فَأَثْنَوْا عَلَيْهَا شَرًّا ـ أَوْ قَالَ غَيْرَ ذَلِكَ ـ فَقَالَ "
وَجَبَتْ ". فَقِيلَ يَا رَسُولَ اللَّهِ، قُلْتَ لِهَذَا وَجَبَتْ، وَلِهَذَا وَجَبَتْ، قَالَ " شَهَادَةُ
الْقَوْمِ، الْمُؤْمِنُونَ شُهَدَاءُ اللَّهِ فِي الأَرْضِ ".
Narrated Anas: A funeral procession passed in front of the Prophet (ﷺ) and the people praised the
deceased. The Prophet (ﷺ) said, "It has been affirmed (Paradise)." Then another funeral procession passed by and
the people talked badly of the deceased. The Prophet (ﷺ) said, "It has been affirmed (Hell)." Allah's Messenger
(ﷺ) was asked, "O Allah's Messenger (ﷺ)! You said it has been affirmed for both?" The Prophet (ﷺ) said, "The
testimony of the people (is accepted), (for) the believer are Allah's witnesses on the earth."
D’après Abou Al Aswad : Je me suis rendu à Médine alors qu’une épidémie
avait touché la ville. Je me suis assis auprès de ‘Omar (que Dieu l’agrée) et un convoi funéraire est passé. Les
gens ont fait les éloges du défunt alors ‘Omar (que Dieu l’agrée) a dit : Il est obligatoire. Puis un autre convoi
funéraire est passé et les gens ont fait les éloges du défunt alors ‘Omar (que Dieu l'agrée) a dit : Il est
obligatoire. Enfin un troisième convoi funéraire est passé, les gens ont parlé en mal du défunt alors ‘Omar (que
Dieu l'agrée) a dit : Il est obligatoire. J’ai dit : Qu’est-ce qui est obligatoire ô chef des croyants ? ‘Omar
(que Dieu l’agrée) a dit : J'ai dit comme a dit le Prophète (que la prière de Dieu et Son salut soient sur lui) :
Tout musulman en faveur de qui quatre personnes témoignent en bien Allah le fait rentrer dans le paradis.
Nous avons dit : Et trois ? Le Prophète (que la prière de Dieu et Son salut soient sur lui) a dit : Et
trois. Nous avons dit : Et deux ? Le Prophète (que la prière d’Allah et Son salut soient sur lui) a dit :
Et deuxn2C'est-à-dire que ce bienfait est atteint par la personne même s’il n’y a que trois personnes ou deux qui disent du bien de lui et témoignent en sa faveur.
De plus, la chose est la même si les gens parlent en mal de cette personne. S’ils témoignent du fait qu’elle était mauvaise alors c’est le feu qui lui est obligatoire.
Puis, nous ne l’avons pas interrogé sur une seule personne.
عن أبي الأسود قال : أتيت المدينة وقد وقع بها مرض فجلست إلى عمر رضي الله عنه فمرت جنازة فأثني خيرا فقال
عمر رضي الله عنه : وجبت ثم مر بأخرى فأثني خيرا فقال : وجبت ثم مر بالثالثة فأثني شرا فقال : وجبت فقلت : ما وجبت يا
أمير المؤمنين ؟ قال : قلت كما قال النبي صلى الله عليه وسلم : أيما مسلم شهد له أربعة بخير أدخله الله الجنة قلنا :
وثلاثة ؟ قال النبي صلى الله عليه وسلم : وثلاثة قلنا : واثنان ؟ قال النبي صلى الله عليه وسلم : واثنان ثم لم نسأله
عن الواحد
Narrated Abu Al-Aswad: Once I went to Medina where there was an outbreak of disease and the people were
dying rapidly. I was sitting with `Umar and a funeral procession passed by. The people praised the deceased. `Umar
said, "It has been affirmed" (Paradise). Then another funeral procession passed by. The people praised the
deceased. `Umar said, "It has been affirmed." (Paradise). Then another funeral procession passed by. The people
praised the deceased. `Umar said, "It has been affirmed (Paradise)." Then a third funeral procession passed by and
the people talked badly of the deceased. `Umar said, "It has been affirmed (Hell)." I asked `Umar, "O chief of the
believers! What has been affirmed?" He said, "I have said what the Prophet (ﷺ) said. He said, 'Allah will admit
into paradise any Muslim whose good character is attested by four persons.' We asked the Prophet, 'If there were
three witnesses only?' He said, 'Even three.' We asked, 'If there were two only?' He said, 'Even two.' But we did
not ask him about one witness."
D'après Abdallah : Le Prophète (ﷺ) a dit : Les meilleurs des gens sont ma génération, puis ceux qui
les suivent, et ceux qui suivent ces derniers. Puis, il viendra un temps où des gens attesteront (en témoins)
avant qu'on leur demande de le faire. Ibrahim (un sous-narrateur) dit, On nous battait lorsque nous
prêtions serment en disant : "Je suis témoin au Nom d'Allah ou par l'Alliance d'Allah.
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ
عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " خَيْرُ النَّاسِ
قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ أَقْوَامٌ تَسْبِقُ شَهَادَةُ
أَحَدِهِمْ يَمِينَهُ، وَيَمِينُهُ شَهَادَتَهُ ". قَالَ إِبْرَاهِيمُ وَكَانُوا يَضْرِبُونَنَا عَلَى
الشَّهَادَةِ وَالْعَهْدِ.
Narrated `Abdullah: The Prophet (ﷺ) said, "The people of my generation are the best, then those who
follow them, and then whose who follow the latter. After that there will come some people whose witness will go
ahead of their oaths, and their oaths will go ahead of their witness." Ibrahim (a sub-narrator) said, "We used to
be beaten for taking oaths by saying, 'I bear witness by the Name of Allah or by the Covenant of Allah."
D'après Abu Sa`id Al-Khudri : Le Prophète (ﷺ) dit, Le témoignage d'une femme ne vaut-il pas la
moitié de celui d'un homme ? La femme répondit, Oui. He said, C'est à cause de la déficience de la
pensée des femmes.
حَدَّثَنَا ابْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ أَخْبَرَنِي زَيْدٌ، عَنْ
عِيَاضِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم
قَالَ " أَلَيْسَ شَهَادَةُ الْمَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ ". قُلْنَا بَلَى. قَالَ "
فَذَلِكَ مِنْ نُقْصَانِ عَقْلِهَا ".
Narrated Abu Sa`id Al-Khudri: The Prophet (ﷺ) said, Isn't the witness of a woman equal to half of
that of a man? The women said, Yes. He said, This is because of the deficiency of a woman's
mind.
Rapporté par ʿĀʾisha (qu’Allah l’agrée) : Lorsque le Prophète ﷺ voulait entreprendre un voyage, il
tirait au sort parmi ses épouses, et celle dont le nom sortait l’accompagnait. Lors d’une expédition, le sort me
désigna, et je partis avec lui après qu’Allah avait révélé le commandement du voile. On me transportait dans un
hawdaj (litière sur un chameau). Une nuit, je sortis pour faire mes besoins. Quand je revins, je remarquai que mon
collier avait disparu. Je repartis le chercher et fus retardée. Entre-temps, les hommes chargés de mon hawdaj,
croyant que j’étais dedans (car j’étais alors une jeune fille légère et frêle), le placèrent sur le chameau et
partirent avec l’armée. Quand je revins, le camp était vide. Je m’assis et je finis par m’endormir. C’est alors
que Ṣafwān ibn al-Muʿaṭṭal, qui suivait l’armée, m’aperçut et me reconnut (car il m’avait vue avant la révélation
du voile). Il dit : Inna lillāhi wa innā ilayhi rājiʿūn. Il fit agenouiller son chameau, et je montai
dessus. Il me conduisit à pied jusqu’au camp. Quand les gens nous virent revenir ensemble, certains mal
intentionnés répandirent une accusation contre moi. Le principal instigateur était ʿAbd Allāh ibn Ubayy ibn Salūl
(chef des hypocrites). Je tombai malade et restai alitée un mois, sans savoir ce que l’on disait. Le Prophète ﷺ me
visitait, mais sans la tendresse habituelle. Quand j’appris enfin les rumeurs, ma peine fut immense. Je demandai à
aller chez mes parents pour vérifier. Ma mère tenta de me rassurer en disant : Il n’y a pas une femme aimée de
son mari et ayant des coépouses sans que des médisances ne soient proférées contre elle. Le Prophète ﷺ
consulta ses compagnons : Ousāma ibn Zaïd le pressa de me garder, affirmant mon innocence. ʿAlī ibn Abī Ṭālib
dit :
Allah n’a pas restreint tes choix, il y a d’autres femmes. Interroge sa servante. Celle-ci témoigna : Par
Allah, je n’ai rien vu de répréhensible chez elle, sinon qu’étant jeune, elle s’endort parfois et laisse la pâte
se faire manger par les chèvres. Finalement, le Prophète ﷺ monta en chaire et demanda qu’on l’aide à punir
l’homme qui avait offensé sa famille. Cela provoqua des tensions entre Aws et Khazraj. Un jour, alors que j’étais
encore en pleurs, le Prophète ﷺ me dit : Ô ʿAicha, si tu es innocente, Allah fera
apparaître ton innocence. Si tu as commis une faute, demande pardon à Allah. J’ai répondu : Je sais que
vous ne croirez pas mon innocence même si je l’affirme, et si j’avouais à tort, vous y croiriez. Je n’ai
d’exemple que celui de Jacob qui dit : La patience est de mise, et Allah est mon seul recours. Alors,
une révélation descendit. Le Prophète ﷺ, transpirant comme à chaque inspiration divine, s’illumina et dit en
souriant : Ô Aicha, remercie Allah, Il t’a déclaré innocente. Puis furent révélés les versets du
Coran (Sourate an-Nūr 24:11-20) innocentant Aicha et condamnant les calomniateurs.
Narrated Aisha: (the wife of the Prophet) "Whenever Allah's Messenger (ﷺ) intended to go on a journey,
he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of
his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of
the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Allah's
Messenger (ﷺ) was through with his Ghazwa and returned home, and we approached the city of Medina, Allah's
Messenger (ﷺ) ordered us to proceed at night. When the order of setting off was given, I walked till I was past
the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and
suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed
because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the
camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use
to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and
they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found
my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used
to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt
sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the
morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I
heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his
camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and
sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take
rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely)
and the leader of the false accusers was `Abdullah bin Ubai bin Salul. After that we returned to Medina, and I
became ill for one month while the people were spreading the forged statements of the false accusers. I was
feeling during my ailment as if I were not receiving the usual kindness from the Prophet (ﷺ) which I used to
receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything
of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to
answer the call of nature, and we used not to go to answer the call of nature except from night to night and that
was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs
in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled
because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why
are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what
they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned
home, Allah's Messenger (ﷺ) came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow
me to go to my parents. I wanted then to be sure of the news through them I Allah's Messenger (ﷺ) allowed me, and
I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't
worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives,
but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this
matter?' That night I kept on weeping and could not sleep till morning. In the morning Allah's Messenger (ﷺ)
called `Ali bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about
divorcing his wife (i.e. `Aisha). Usama bin Zaid said what he knew of the good reputation of his wives and added,
'O Allah's Messenger (ﷺ)! Keep you wife, for, by Allah, we know nothing about her but good.' `Ali bin Abu Talib
said, 'O Allah's Messenger (ﷺ)! Allah has no imposed restrictions on you, and there are many women other than she,
yet you may ask the woman-servant who will tell you the truth.' On that Allah's Messenger (ﷺ) called Barirah and
said, 'O Barirah. Did you ever see anything which roused your suspicions about her?' Barirah said, 'No, by Allah
Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature
age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Allah's Messenger (ﷺ) ascended
the pulpit and requested that somebody support him in punishing `Abdullah bin Ubai bin Salul. Allah's Apostle
said, 'Who will support me to punish that person (`Abdullah bin Ubai bin Salul) who has hurt me by slandering the
reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about
whom I know nothing except good, and he never entered my house except in my company.' Sa`d bin Mu`adh got up and
said, 'O Allah's Messenger (ﷺ)! by Allah, I will relieve you from him. If that man is from the tribe of the Aus,
then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill
your order.' On that Sa`d bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man,
got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you
will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Sa`d bin 'Ubada), 'By Allah! you
are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes
of Aus and Khazraj got excited and were about to fight each other, while Allah's Messenger (ﷺ) was standing on the
pulpit. He got down and quieted them till they became silent and he kept quiet. On that day I kept on weeping so
much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept
for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I
was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started
weeping with me. While we were in this state, Allah's Messenger (ﷺ) came and sat down and he had never sat with me
since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited
Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O
`Aisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your
innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person
confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Allah's Messenger (ﷺ)
finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my
father to reply to Allah's Messenger (ﷺ) on my behalf. My father said, By Allah, I do not know what to say to
Allah's Messenger (ﷺ).' I said to my mother, 'Talk to Allah's Messenger (ﷺ) on my behalf.' She said, 'By Allah, I
do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Qur'an. I
said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds
and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you
would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you
would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e.
Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose
help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By
Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior
to be talked of in the Holy Qur'an. I had hoped that Allah's Messenger (ﷺ) might have a dream in which Allah would
prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine
Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he
used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping
like pearls though it was a (cold) wintry day. When that state of Allah's Messenger (ﷺ) was over, he was smiling
and the first word he said, `Aisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go
to Allah's Messenger (ﷺ) . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah
revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration
of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I
will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And
let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left
their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you?
Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that
Allah should forgive me,' and resumed helping Mistah whom he used to help before. Allah's Messenger (ﷺ) also asked
Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied,
'O Allah's Messenger (ﷺ)! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know
nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the
Prophet's love), yet Allah protected her (from being malicious), for she had piety."
D’après Abou Bakra (que Dieu l’agrée) : Un homme a fait les éloges d’un autre auprès du Prophète (que
la prière de Dieu et Son salut soient sur lui), alors il a dit : Malheur à toi ! Tu as coupé le cou de ton
compagnon, tu as coupé le cou de ton compagnon, il a répété cela plusieurs fois. Puis il a dit : Celui
d’entre vous qui fait les éloges de son frère, qu’il dise : - Je pense qu’untel est comme cela, c’est Allah qui
est son juge et je ne fais les éloges de personne auprès d’Allah. Je pense qu’il est comme cela et comme cela-
s’il sait cela de son frère.n3Le fait de garder une certaine réserve lorsque l’on fait les éloges de quelqu’un
Narrated Abu Bakra: A man praised another man in front of the Prophet (ﷺ) . The Prophet (ﷺ) said to
him, Woe to you, you have cut off your companion's neck, you have cut off your companion's neck, repeating
it several times and then added, Whoever amongst you has to praise his brother should say, 'I think that he is
so and so, and Allah knows exactly the truth, and I do not confirm anybody's good conduct before Allah, but I
think him so and so,' if he really knows what he says about him.