In other words, he only permitted the poor to enter these grazing fields and instructed the affluent to prepare their separate fields; only civic livestock would be permitted to graze there. This grazing field was maintained throughout the Khilafat of Hazrat Abu Bakr^(ra), Hazrat Umar^(ra) and Hazrat Uthman^(ra). However, due to the increase in the number of horses and camels, the location was later changed. (Dairah Ma’arif Sirat Muhammad Rasool^(sa) Allah, Vol. 7, Bazam-i-Iqbal, Lahore, pp. 282-282)

The Holy Prophet^(sa) made great efforts to keep the Companions alert and fresh. From time to time, the Holy Prophet^(sa) would organise such sporting competitions between them, which focused on courage, physicality, faith and striving [in the cause of Allah]. Such games would greatly elevate their determination, courage, fervour and valour. In short, sporting competitions would be organised. On the return from Banu Mustaliq, when the Holy Prophet^(sa) reached Naqi’, he organised a horse and camel race on the same day between the Companions. The camel of the Holy Prophet^(sa), Qaswah, which was being ridden by Hazrat Bilal bin Rabah^(ra), ran ahead of the other camels and his horse ran ahead of all the other horses. The Holy Prophet^(sa) had two horses. One was called Lizaz and the other was called Zarib. That day, Zarib took part in the competition. Hazrat Abu Sa’eed^(ra) was riding the horse and it came first. (Subul al-Huda wa al-Rashad, Vol. 4, Beirut, Lebanon: Dar al-Kotob al-Ilmiyah, p. 353; Sirat Encyclopaedia, Vol. 7, Riyadh: Darussalam, p. 197)

In the same place, we also find mention of the Holy Prophet^(sa) racing Hazrat Aisha^(ra). In the book “Imta’ al-Asma’” it is recorded that during this expedition, i.e., the [return] journey from Banu Mustaliq, the Holy Prophet^(sa) raced Hazrat Aisha^(ra). She folded in her clothes and the Holy Prophet^(sa) also folded his garment and they raced. The Holy Prophet^(sa) ran ahead of her and said, “This settles the score for when you outran me!”

The Holy Prophet^(sa) referred to an incident of the past with this phrase. He once visited the house of Hazrat Abu Bakr^(ra) and saw something in the hand of Hazrat Aisha^(ra). He asked if he could see it, but she refused and ran from there. The Holy Prophet^(sa) also ran towards her but was unable to catch her. These were the incidents that he would recall at home in order to maintain a pleasant atmosphere therein. He set an example for us in everything, and this is also an example for those who treat their wives very harshly.

Allamah Ibn Jawzi has relayed a narration of Hazrat Aisha^(ra). She states, “I once went on a journey with the Holy Prophet^(sa). At the time, I was young and of slim build. The Holy Prophet^(sa) told the people to have a race, and so they all began to do so. The Holy Prophet^(sa) then said to me, ‘Come, let us race. Let us take part in the race.’ We then raced and I won.” The first narration that was presented may well have been from another incident, and thus, such incidents of good treatment took place on a regular basis. She then says, “Then, quite some time passed, during which I gained weight. I once again went on a journey with the Holy Prophet^(sa). On this occasion as well, he told the people to race and they all did so. Thereafter, the Holy Prophet^(sa) said to me, ‘Come and take part in the race.’ The race then took place and this time, he outran me. He was laughing at the time and said that this was to make up for the last race.’” (Al-Sirah al-Halabiyyah, Vol. 2, Beirut, Lebanon: Dar al-Kotob al-Ilmiyah, p. 393)

Hazrat Musleh-e-Maud^(ra) has narrated this incident as follows:

“The Holy Prophet^(sa) would also go on leisurely excursions with his wives. On one occasion, the Holy Prophet^(sa) and Hazrat Aisha^(ra) raced in front of the army. (They did not run in private but in front of the army.) The Holy Prophet^(sa) lost, leaving Hazrat Aisha^(ra) as the winner. When they raced on another occasion, the Holy Prophet^(sa) won and Hazrat Aisha^(ra) lost as she had gained some weight. Upon this, the Holy Prophet^(sa) stated:

یَا عَائِشَۃ تِلْکَ بِتِلْکَ

‘O Aisha, this loss of yours makes up for the previous time.’ Hence, the Holy Prophet^(sa) did not deem it inappropriate to go about with his wives, and that which Islam has permitted cannot be considered unbecoming.” (Khutbat-e-Mahmud, Vol. 33, Friday Sermon 5 September 1952, pp. 269-270)

In olden times, and even today, there are some people who maintain a great distance with their wives [in public], and they are needlessly embarrassed and would walk ahead, with their wives behind, or walk at a distance. If there are still such people nowadays, then this is an example for them. This is the excellent treatment of women that Islam has taught, and the example of which the Holy Prophet^(sa) set.

It is mentioned that the incident of the great calumny (ifk) took place during this journey. The details of this are as follows:

During the return from the expedition of Banu Mustaliq, another mischievous ordeal was stirred up by the hypocrites, which was the false accusation against the mother of the believers, Hazrat Aisha^(ra), also known as the Incident of Ifk (slander). First, there was the mention of the incident involving water, when Abdullah bin Ubayy tried to cause a dispute; this is another incident.

According to the narration in Sahih al-Bukhari, Hazrat Aisha^(ra), while narrating the details of the Incident of Ifk, says that:

“It was a custom of the Holy Prophet^(sa) that when he intended to embark on a journey, he used to draw lots amongst his wives, then he would take along with him the one on whom the lot fell.” Hazrat Aisha^(ra) states, “On one occasion, before a Ghazwah, he drew lots in the same manner and the lot fell on me. Thus, the Holy Prophet^(sa) took me along. This was the time when injunctions on purdah [veil] had already been revealed. (It means that this incident took place after the command of veiling was revealed.) Hence, during this journey, I would sit in a litter, and it would be placed on the back of a camel. Wherever a halt was made, it would be placed on the ground. When the Holy Prophet^(sa) setback after having finished from his Ghazwah, and we approached near the city of Medina, one night, the Holy Prophet^(sa) ordered a departure. When I heard this announcement, I left to one side, away from the army.” She left to attend the call of nature.

She says, “When I returned to my camel, I found that my necklace had been lost.” It was made of the beads of Zafaar. Zafaar is a mountain or town near Sanaa in Yemen. Their beads were famous. She says they broke somewhere and had fallen. [She says], “I went back in search of it and was delayed a short while.” She says, “In the meantime, those who had been appointed to lift the litter I was travelling in and place it on the back of the camel arrived, and assuming that I was in the litter, lifted it and placed it on the camel, and marched on with the army.

“In that era, women were light in weight and did not put on much weight, as they used to eat only a little food, due to difficult times. The attendants, therefore, did not suspect that I was not already in the litter. Then, at the time, I was still a young girl. In any case, when I returned after finding my necklace, lo and behold, the army had left (meaning they had left, but she found the necklace after looking for it. And she says), so I returned to the area of their camp, but there was neither anyone to call out nor to answer. They had all departed, and I could not see anyone. I then set off from where I was (i.e., I went to the place where my tent was), thinking that when people realised that I had been left behind, they would surely return. Therefore, I sat on my spot and was soon overcome by sleep. Now, it so happened that Safwan bin Mu‘attal Sulami Dhakwanira was a Companion whose duty was to stay behind the army (so that fallen items, etc., could be safeguarded). When he arrived from behind the army and reached my resting place just before dawn, he found me sleeping there alone. Since he had already seen me prior to the revelation of injunctions relevant to purdah, he recognised me immediately, upon which he said:

اِنَّا لِلّٰہ

“[‘Surely, to Allah we belong...’]

“I was awakened by his voice, and upon seeing him, immediately veiled my face with my head cover. By God, we did not say a word, nor did I hear any words from him except those just mentioned. After this, he dismounted his camel and made it kneel close to me. Then he placed his foot upon its legs. I got up and went to the camel to mount it, and Safwan began to walk ahead, leading it by its halter, until the afternoon, in the scorching heat, we finally reached the place where the Muslim army had set up camp.”

Hazrat Aisha^(ra) states, “The one destroyed was destroyed, and he who shouldered the greater part of the calumny was Abdullah bin Ubayy bin Sulool.”

Urwah relates, “I have heard that rumours used to be spread in his circles, and people would mention these rumours in his presence. He would verify these rumours and listen carefully while praying for details himself. This is why no one’s name was specifically mentioned as the spreaders of this rumour, except Hassan bin Thabit, Mistah bin Uthathah, Hamnah bint Jahsh, and perhaps some others whose names I don’t know.” The one narrating this incident has said, “However, it was a particular group of people who did this, as God Almighty has said. The one responsible for the majority of the calumny was Abdullah bin Ubayy bin Sulool.” Urwah explained that “Hazrat A’ishah^(ra) disliked anyone speaking ill of Hazrat Hassan^(ra); she used to say, ‘He is the one who said that his father, his father’s father, and my honour is a shield protecting the honour of the Holy Prophet^(sa).’ He possessed very pure thinking and a relationship of great sincerity and devotion to the Holy Prophet^(sa), which is why she never tolerated hearing anything negative said about him.”

Hazrat Aisha^(ra) goes on to explain, “For a month after we arrived in Medina, I remained sick.” She says, “Once we arrived and the caravan departed from there – meaning when they arrived in Medina – from that point onward, I fell ill. The people were occupied in talking about what the accuser had claimed, but I was completely unaware of this. I was sick at home and knew nothing of this. What made me truly anxious during this sickness was that I did not see the level of compassionate love from the Messenger^(sa) of Allah that I usually would. During this sickness, the Holy Prophet^(sa) would approach me, greet me, ask how I was doing, and leave. That was it. There was no kind treatment beyond that, which caused me great agitation.

“I was not aware of the evil [rumours] until I started feeling somewhat better and began going outside with Umm Mistah to attend the call of nature in a designated area. We would not leave except during the hours of the night. This was before bathrooms were built in our own homes.” To attend the call of nature, women used to go outside at night. They did not have bathrooms in their homes at the time. She explains, “At that time, we followed the Arab custom. It was customary to go to the wilderness to answer the call of nature, as we were not comfortable with having a place in our own house for it.” Eventually, this became commonplace, and bathrooms started being built in people’s homes.

She says, “I went with Umm Mistah – and she was the daughter of Abu Ruhm bin Muttalib bin Abd Manaf. Her mother was the daughter of Sakhr bin Amir, the maternal aunt of Hazrat Abu Bakr Siddiq^(ra), and her son’s name was Mistah bin Uthathah bin Ubadah bin Muttalib. As Umm Mistah and I were returning to our homes after completing our tasks, Umm Mistah got caught in her cloak, stumbled, and said, ‘Woe unto Mistah.’ I said to her, ‘What you’ve said is not good. Do you speak ill of one who partook in the Battle of Badr?’ She replied, ‘O innocent and naïve girl, have you not heard what he’s said?’ I asked her, ‘What has he said?’ So she related to me the rumours that the slanderers were spreading.” Hazrat Aisha^(ra) relates, “After hearing this, I became even more unwell.”

In another narration, this incident of the women going to answer the call of nature is described in the following manner: Hazrat Aisha^(ra) relates, “I went outside to answer the call of nature and Hazrat Umm Mistah was with me. She stumbled and blurted out, ‘May Mistah be ruined.’ I asked her, ‘Are you really cursing your own son?’ At this, Umm Mistah fell silent.”

She then stumbled for a second time and then said, “Curse be on Mistah!” I said to her, “You are cursing your own son?” She then stumbled for a third time and said, “May Mistah be ruined!” I then scolded her. Perhaps it was on her mind, and owing to being absent-minded, she was stumbling over. Nonetheless, she states, “When I scolded her, she said, ‘I do not curse him except for you.’ (I am only cursing him for your sake. He comes to mind and so I say it.) I asked her, ‘Why for my sake?’”

Hazrat Aisha^(ra) states, “She then informed me about the entire incident. (She informed Hazrat Aisha^(ra) about the matter.) I asked her, ‘Is this really what the people are saying?’ She said, ‘Yes, I swear by Allah.’ After this, I returned home. The purpose for which I left the house was vanquished and I did not need anything. When I returned home, the Holy Prophet^(sa) came to me. He greeted me and said, ‘How are you feeling?’ I asked the Holy Prophet^(sa), ‘Do you permit me to go to my parents’ house?’ (She says) I wanted to ascertain the truthfulness of this news.”

Ibn Hisham has narrated that when Hazrat Aisha^(ra) went to her parents’ house, she was unaware of the allegation and the incident with Umm Mistah took place after Hazrat Aisha^(ra) went to her parents’ house. Nonetheless, both narrations can be found. She states, “The Holy Prophet^(sa) granted me permission.”

In another narration, Hazrat Aisha^(ra) states, “The Holy Prophet^(sa) sent a helper with me. When I reached home, my mother, Umm Rumman, was downstairs whilst my father was on the upper floor reading the Qur’an.” This is a narration of Sahih al-Bukhari.

Hazrat Aisha^(ra) states, “I said to my mother, ‘My dear mother, what are people saying?’” Her mother, replied, “O my daughter! Take no notice of it, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives would find fault with her.” Hazrat Aisha^(ra) said, “Holy is Allah! Are people actually saying these things about me?”

In another narration, Hazrat Aisha^(ra) states, “Hazrat Abu Bakr^(ra) heard my voice and he was on the upper floor reading the Quran. He came downstairs and said to my mother, ‘What is the matter with her?’ She said, ‘She has heard the news that is being spread about her.’ Upon this, Hazrat Abu Bakr’s^(ra) eyes began to fill with tears. He said, ‘My dear daughter! I tell you on oath that you should return to your house.’” And so Hazrat Aisha^(ra) says that she returned home.

Hazrat Aisha^(ra) says, “Then I began to weep all night. It was morning but my tears would not stop. I did not sleep all night. At dawn, I was still weeping.” Hazrat Aisha^(ra) says, “When there was a delay in revelation being sent down, the Holy Prophet^(sa) called Ali bin Abi Talib^(ra) and Usamah bin Zaid^(ra) to seek their counsel. He asked both of them about whether he should leave his wife. (i.e., to leave Hazrat Aisha^(ra)) As for Usamah bin Zaid^(ra), he advised the Holy Prophet^(sa) that in a manner that absolved his wife from all such allegations and the Holy Prophet^(sa) also knew about this. Hazrat Usamah^(ra) said, ‘She is your noble wife and we do not know anything but good from her.’ (We have only known goodness about her, so you should not think about leaving her.)”

According to one narration, Hazrat Usamah bin Zaid^(ra) said, “This is absolutely false and baseless.” As for Hazrat Ali^(ra), he said, “O Messenger^(as) of Allah! Allah the Exalted has not put you in difficulty, and there are plenty of women other than Aisha^(ra). Nonetheless, enquire of the household maid; perhaps she knows something and may be able to tell the actual truth.” Hazrat Ali^(ra) expressed his concern about the matter. The Holy Prophet^(sa) called Barirah, who was the household maid and he asked her, “Have you ever seen anything in Aisha^(ra) that may be considered suspicious?” Barirah responded, “I swear by the One Who has sent you with the truth, I have never seen anything evil about her, except that on account of her young age, she is a bit careless. It often happens that she leaves the dough exposed and falls asleep, while the goats come and consume it.” I.e., she falls asleep and is a bit careless, but other than that, she did not see any evil in her.

In another narration it is mentioned that one of the Companions of the Holy Prophet^(sa) admonished the household maid and told her to tell the truth to the Holy Prophet^(sa) and they thoroughly interrogated her regarding this matter. She responded, “Holy is Allah! By Allah, I know only as much as a goldsmith knows about pure gold. I have always found goodness in her.”

In another narration, it is mentioned that the Holy Prophet^(sa) also enquired about Hazrat Aisha^(ra) from Umm Aiman. She replied, “I keep my ears and eyes safeguarded. I have always thought good of A’ishah and found goodness in her.”

Hazrat Aisha^(ra) relates, “The Holy Prophet^(sa) also enquired about me from his noble wife Hazrat Zainab bint Jahsh^(ra). The Holy Prophet^(sa) asked Hazrat Zainab^(ra), ‘What do you know about what is being said, or what is your view on the matter?’ She submitted, ‘O Messenger^(sa) of Allah! I keep my ears and eyes protected in that my senses are intact, and I can see and hear very well. By Allah, I have no knowledge except for goodness. I have only witnessed goodness in her.’”

Hazrat Aisha^(ra) relates, “This was despite the fact that from among all the wives of the Holy Prophet^(sa), Zainab was the only one who competed with me and acted as my rival. However, due to her virtue, Allah the Exalted saved her from this [i.e., taking part in this calumny.]”

Hazrat Aisha^(ra) further narrates, “Her sister, Hamnah, would fight for them and perished along with others who also perished.” In other words, she did not have a good end.

Hazrat Aisha^(ra) relates, “By Allah, the person regarding whom allegations were levelled, i.e., Safwan bin Mu’attal said, ‘Holy is Allah, by Allah in Whose hands is my life, I have never removed the cloth from a woman.’” I.e. he had never had a physical relationship with any woman.

Hazrat Aisha^(ra) related, “Later he attained martyrdom in the way of Allah.” I.e. he was such a virtuous, pious individual that he attained the station of martyrdom.

Allamah ibn Ishaq states that Umm Ayyub, the wife of Hazrat Abu Ayyub Khalid bin Zaid Ansari^(ra), said to him, “O Abu Ayyub! Have you heard what people are saying about Aisha?” Abu Ayyub replied, “I have indeed heard it and it is all a lie. O Umm Ayyub, would you commit such an act?” Umm Ayyub responded, “By God, I could never commit such an act.” Abu Ayyub stated, “Then Aisha is far superior and better than you. How could she then commit such an act?”

It is mentioned in Sahih al-Bukhari that on this occasion an individual from among the Ansar stated, “O Allah, Holy art Thou. It is not for us to mention this. O Allah, Holy art Thou, this is such a huge calumny.” This is also a narration from Bukhari.

The commentator of Bukhari, Allamah Ibn Hajar states that Hazrat Abu Ayyub Ansari^(ra) said this statement and Hazrat Ubayy bin Ka’b narrates that this was said by him to his wife, Hazrat Umm Tufail^(ra). Hazrat Aisha^(ra) relates that on the same day, the Holy Prophet^(sa) stood up on the pulpit and expressed his displeasure for Abdullah bin Ubayy bin Sulool. The Holy Prophet^(sa) stated, “O Muslims, I have been given great grief with respect to my family. Is there anyone from among you who can put an end to this? By God, I know nothing of my household except piety and goodness. Moreover, I also consider the man who has been mentioned, i.e., Safwan bin Mu’attal to be pious.” In other words, the Holy Prophet^(sa) also testified in favour of the man as well. “He only comes to my family in my presence and he has accompanied me in all my journeys.”

Hazrat Aisha^(ra) relates, “Upon this, Hazrat Sa’d bin Mua’dh^(ra), who was from among the Bani Abd Ash’al, stood up. According to some, it was Hazrat Usaid bin Hudair^(ra). He said, ‘O Messenger^(sa) of Allah! I shall protect you from this.’”

When the Holy Prophet^(sa) expressed his grief and concern in front of the people, he stood up and stated that he would seek to protect the Holy Prophet^(sa) from this false allegation and from the grief he was being given on account of his family. He said, “If he is from among the Aus, I will sever his head. And if he is from among our brethren, the Khazraj, even then we are ready to do as you command.”

Hazrat Aisha^(ra) states, “An individual from among the Khazraj stood up, and the mother of Hassan, who was from one of the branches of this tribe, was his paternal sister. This individual was Sa’d bin Ubadah^(ra) and he was chief of the Khazraj tribe.”

Hazrat Aisha^(ra) states, “He was a righteous man, but at the time he was overcome by indignation and in response to Sa’d^(ra), he said to him, ‘By Allah, You have spoken a lie. You shall not kill him, nor do you possess the power to do so. If such a person had been from among your tribe, you would have been displeased at his killing.’ Hazrat Usaid bin Hudair^{ra, who was the paternal cousin of Sa’dra,} stood up and said to Sa’d bin Ubadah^(ra), ‘You have spoken a lie. By Allah, we shall certainly kill him. You are a hypocrite, for you are arguing on behalf of the hypocrites.’”

Hazrat Aisha^(ra) continues, “A dispute broke out among the companions over this matter. She narrates that the tribes of Aus and Khazraj became so agitated that they were ready to fight one another while the Holy Prophet^(sa) was standing on the pulpit.” Hazrat Aisha^(ra) [further] said, “The Holy Prophet^(sa) continued to calm them down until they finally became silent, and then he too became silent.” Hazrat Aisha^(ra) said, “I continued to cry throughout that entire day. My tears would not stop, and I could not sleep. My parents stayed by my side, and I cried for two nights and one day, with ceaseless tears, in a sleepless state, until I felt that my heart might burst from the sorrow. During this ordeal, my parents were sitting with me while I wept, and an Ansari woman sought permission to visit me. I granted permission, and the woman sat down and began to weep alongside me.” Hazrat Aisha^(ra) continues, “Whilst we were in this state, the Holy Prophet^(sa) came to visit me. He greeted us and then sat down.” Hazrat Aisha^(ra) continues, “Ever since the rumour had been spread, the Holy Prophet^(sa) had not sat with me.” In other words, ever since this incident transpired, he would greet her from a distance, enquire about her well-being, and then leave. Hazrat Aisha^(ra) continues, “The Holy Prophet^(sa) remained like this for a month and he did not receive divine relation regarding me.”

Hazrat Aisha^(ra) continues, “The Holy Prophet^(sa) recited the tashahhud after sitting down and then said, ‘O Aisha, I have heard this and that about you. If you are innocent, Allah will surely vindicate you. But if you have committed any wrongdoing, then seek forgiveness from Allah and repent to Him, for when a servant confesses and repents, Allah turns to them in mercy.’”

Hazrat Aisha^(ra) narrates, “When the Prophet^(sa) finished speaking, my tears stopped upon hearing this and I no longer felt even a single drop of them. I then addressed my father, Hazrat Abu Bakr^(ra), ‘Respond to the Holy Prophet^(sa) about what he has said about me on my behalf.’ My father replied, ‘By Allah, I do not know what to say to the Holy Prophet^(sa).’ (He did not understand what he should say.) I then asked my mother to respond to what the Holy Prophet^(sa) had said, but her mother also said, ‘By Allah, I do not know what to say to the Holy Prophet^(sa).’ (She also gave the same response). Then, I myself said, ‘I was a young girl and did not know much of the Quran. By Allah, I know that what you have heard has settled in your hearts, and you now consider me to be indecent because you believe this [calumny] to be true. If I say that I am innocent and have committed no such thing, you will not believe me, and if I confess to something that Allah knows I undoubtedly did not do, you will believe it and remark that I was at fault and am repenting. So, by Allah, I find no example for myself in response to this except the father of Yusufas when he said:

 فَصَبْرٌ جَمِیْلٌ وَاللّٰہُ الْمُسْتَعَانُ عَلٰى مَا تَصِفُوْنَ

“‘So now comely patience is good for me. And it is Allah alone Whose help is to be sought against what you assert.’ (Surah Yusuf, Ch.12: V.19)

“Having said this, I turned to my side and lay down on my bed. Allah knew that I was innocent, and He was about to absolve me of what I had been accused of. However, by Allah, I never imagined that He would reveal something about me that would be recited.

“I considered myself too unworthy for Allah the Almighty to specifically say something about me, but I hoped that the Holy Prophet^(sa) might have a dream in which Allah the Almighty would prove my innocence.” She knew that Allah the Almighty would declare her innocence, but she had no idea that Allah the Almighty would reveal a Qur’anic verse in this regard. She says, “By Allah, before the Holy Prophet^(sa) had left his seat and before any people of the household left, he received divine revelation and he was overtaken by a fervent state. Despite it being a cold day, sweat was dripping from the Holy Prophet^(sa) like pearls because of the weight of the statement being revealed to him.”

According to Sirat Ibn Hisham, Hazrat Aisha^(ra) said, “The Holy Prophet^(sa) was covered with a blanket and a leather pillow was placed under his blessed head. When I saw this, I was not at all nervous, because I knew that I was innocent. (Hazrat Aisha^(ra) says that she knew God was sending a revelation and she had nothing to worry about because she knew she was innocent. In the case of this revelation, she knew that Allah the Almighty would declare her innocence.) Allah the Almighty would never wrong me. As for my parents, by He in Whose hands is Aisha’s life, as the Holy Prophet^(sa) was still receiving the revelation, I thought that my parents would become unconscious; they were both very afraid. They were worried lest God reveal a verse corroborating what the people had been saying (proving it to be true). Then, when the state of revelation came to an end, the Holy Prophet^(sa) sat up and wiped the sweat from his forehead.”

Hazrat Aisha^(ra) says, “When that state of the Holy Prophet^(sa) was over, he was smiling, and the first words he said were, ‘O Aisha! God has affirmed your innocence!’” Hazrat Aisha^(ra) says, “My mother said to me, ‘Get up and go to the Holy Prophet^(sa).’ I replied, ‘No. By Allah, I will not go to him, for I am thankful to Allah the Exalted alone.’” Hazrat Aisha^(ra) states, “Allah revealed:

اِنَّ الَّذِیْنَ جَآءُوْ بِالْاِفْکِ

“‘Verily, those who brought forth the lie…’

“(There a total of ten verses from Surah an-Nur [Chapter 24], verses 12-21).

“When Allah the Almighty declared my innocence in that revelation, Hazrat Abu Bakr Siddiq^(ra), who would grant regular support to Mistah bin Uthathah due to his kinship and poverty, said, (Mistah was among those who levelled the allegation), ‘By Allah, I will not grant support to Mistah after his slander against Hazrat Aisha.’ Then Allah revealed:

وَ لَا یَاْتَلِ اُولُوا الْفَضْلِ مِنْکُمْ وَ السَّعَۃِ

“‘And let not those who possess wealth and plenty among you swear.’

“The entire verse was revealed up until, ‘And Allah is Most Forgiving, Merciful.’

“Upon this, after having said that he would no longer render his support, Hazrat Abu Bakr Siddiq^(ra) said, ‘Yes, by Allah, I would like that Allah covers my faults.’ and he went on giving Mistah the money he used to give him before. He also added, ‘By Allah, I will never stop supporting him.’” (Sahih al-Bukhari, Kitab-ul-Maghazi, Baab Hadith-ul-Ifk, Narration 4141, Kitab-ul-Tafsir Hadith 4750, 4757, Kitab-ul-I’tisam Bi-al-Kitab, Hadith 7370; Al-Sirah al-Halabiyyah, [Beirut, Lebanon: Dar al-Kotob al-Ilmiyah], pp. 675-677; Furhang-e-Sirat, Karachi: Zawar Academy, p. 183; Imta’-ul-Asma, Vol. 1, Beirut, Lebanon: Dar al-Kotob al-Ilmiyah, p. 214; Huda Al-Sari Muqaddamah Fath Al-Bari Sharah Sahih Bukhari, Karachi: Qadeemi Kitab Khana, pp. 498-499)

These were the details of the Great Calumny. The rest will be mentioned in the future, insha-Allah.

Today, once again, I would like to remind you for prayers. Pray for the Ahmadis in Bangladesh; may Allah the Almighty swiftly improve their circumstances.

Also, pray for the Ahmadis in Pakistan; may Allah the Almighty swiftly improve their circumstances.

Pray for the oppressed in Palestine; may Allah the Almighty have mercy on them. May Allah the Almighty grant sense to the leaders of the Muslim world; may they fulfil the rights of their people and not perpetrate cruelties against them because it is due to their oppression that the enemies become emboldened to commit injustices against Muslims, knowing that Muslims themselves are not just to themselves, so how can they call for justice from them? May Allah the Almighty have mercy upon the Muslim ummah.