Tafsir Al-Jalalayn: An-Noor, Ayah 11
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Tafsir
(Lo! they who spread the slander) those who spread the lie (are a gang among you) this was revealed about 'Abdullah Ibn Ubayy Ibn Salul, the hypocrite, and Hassan Ibn Thabit al-Ansari, and Mistah Ibn Uthathah, the cousin of Abu Bakr al-Siddiq, and 'Ubadah Ibn 'Abd al-Muttalib and Hamnah Bint Jahsh al-Asadiyyah who slandered 'A'ishah and Safwan Ibn al-Mu'attal. (Deem it not) deem not the slandering of 'A'ishah and Safwan (a bad thing for you) in the Hereafter; (say, it is good for you) in terms of reward. (Unto every man of them) who engaged in slandering 'A'ishah and Safwan Ibn al-Mu'attal (will be paid that which he hath earned of the sin) in accordance to his engagement in the slander; (and as for him among them who had the greater share therein) the one who spread the matter and uttered abominable things concerning this matter, i.e. 'Abdullah Ibn Ubayy (his will be an awful doom) in this worldly life by imposing the legal punishment on him and in the Hereafter by being cast in hell.
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Al-Jalalayn Commentary
Truly those who initiated the slander the worst calumny against ‘Ā’isha — mother of the believers may God be pleased with her — accusing her of fornication are a band from among yourselves a group from among the believers. She said that these were Hassān b. Thābit ‘Abd Allāh b. Ubayy Mistah b. Uthātha and Hamna bt. Jahsh. Do not suppose O you believers other than the mentioned band that it is bad for you; rather it is good for you for God will reward you for it and reveal ‘Ā’isha’s innocence and the innocence of the one who is supposed to have committed it with her namely Safwān b. al-Mu‘attal. She ‘Ā’isha related ‘I accompanied the Prophet s during a raid and this was after the requirement to wear the veil had been revealed. When he was through with it the raid he headed back to the campsite and one night having drawn close to Medina he announced that all should march off home. So I walked a distance away from the campsite and relieved myself. But when I came back to the campsite I realised that my necklace ‘iqd meaning qilāda had snapped. So I went back to look for it. In the meantime they had strapped my litter’ — in which one rides — ‘thinking that I was inside for in those days women were slight and ate very small portions ‘ulqa. Finally I found my necklace but when I went back to where I had been staying overnight they had already departed. I sat in the place where I had camped; I assumed that the group would notice my absence and come back for me. But my eyes were overcome by drowsiness and I fell asleep. Safwān had pitched camp behind the army to rest for some of the night ‘arrasa then set off while it was still night until he reached the site of the camp. He saw what looked like a person sleeping and recognised me when he eventually saw me having seen me on numerous occasions before the requirement of the veil. I woke up to the sound of him saying ‘To God we belong and to Him we shall surely return’ innā li’Llāhi wa-innā ilayhi rāji‘ūn for he had recognised me. So I concealed my face with my gown jilbāb — in other words I covered it up with my wrap mulā’a.