Azami 6614

Narrated by Muslim (1496), Nasai (3469), and Ahmad (12450), and Ibn Hibban graded it sahih (4451). All of them narrate it from the hadith of Hisham bin Hassan, from Ibn Sirin, from Anas, as mentioned. The wording given is that of Nasai, while the version in Ahmad is abridged.Uwaymar is Ibn Abyad Ajlani Ansari. Asim bin Adi is Ibn Haritha Ajlani Ansari. The woman's name was Khawla bint Asim bin Adi Ajlani. It is also said that she was Khawla bint Qays, the daughter of Asim bin Adi's brother.Hilal bin Umaya Ansari Waqifi, from Banu Waqif, was present at Badr, and was one of the three men who stayed behind from the expedition to Tabuk, concerning whom the Quran was revealed, namely the words of Allah Most High, "And on the three who were left behind" [Tawbah 9:118].The majority of scholars hold that the reason for the revelation of the verse of lian was the story of Hilal bin Umaya. They said that the story of Hilal bin Umaya came before the story of Ajlani, and this is indicated by his words ﷺ, "Allah has revealed something concerning you and your companion," meaning what was revealed in the story of Hilal, because that was a general ruling applying to all people. Those who held it was Uwaymar were mistaken, for it was Uwaymar who accused his wife with Sharik bin Sahma, and what is found in the Sahihayn is more reliable. Sharik bin Sahma was Uwaymar's paternal cousin.The lian took place in the ninth year, though it is also said to have occurred in the year the Messenger of Allah ﷺ died.If the husband refuses to perform the lian, the punishment for false accusation is carried out against him. If he performs the lian, the punishment is dropped from him. Permanent prohibition of marriage results from the lian, even if he does not divorce her, because of the statement of the Prophet ﷺ, "You have no claim over her." However, Abu Hanifa held a different view, saying that the lian constitutes a single, irrevocable divorce, and if the man retracts his own statement, he is punished, she becomes lawful for him again, and the child is attributed to him.If a man accuses his wife of adultery with a man he names, and that man demands the punishment, then the husband is punished with the penalty for false accusation. In this story, no such demand was made.As for what is reported from Ibn Abbas in a lengthy hadith, it is daif. Its text is as follows.When the verse "And those who accuse chaste women and then do not bring four witnesses, flog them with eighty lashes and never accept their testimony again" [Nur 24:4] was revealed, Saad bin Ubada, who was the chief of the Ansar, said, "Is it really revealed this way, Messenger of Allah?" The Messenger of Allah ﷺ said, "O assembly of the Ansar, do you not hear what your chief is saying?" They said, "Messenger of Allah, do not blame him, for he is a jealous man. By Allah, he has never married a woman except as a virgin, and he has never divorced a wife of his. So out of the intensity of his jealousy, if a man among us dared to marry one of his former wives, it would provoke him." Saad said, "By Allah, Messenger of Allah, I know that it is true and that it is from Allah, but I was simply astonished, for if I found a worthless woman being taken by a man, I would not be allowed to move against him or disturb him until I brought four witnesses. By Allah, I would not be able to bring them until he had finished what he was doing."He said, they had not waited long when Hilal bin Umaya came, one of the three whose repentance was later accepted. He had come from his land in the evening and found a man with his family. He saw with his own eyes and heard with his own ears, but he did not confront him until morning. Then he went to the Messenger of Allah ﷺ and said, "Messenger of Allah, I came to my family in the evening and found a man with her. I saw with my eyes and heard with my ears." The Messenger of Allah ﷺ was displeased by what he brought, and it weighed heavily on him. The Ansar gathered and said, "We have now been struck by what Saad bin Ubada spoke of. Now the Messenger of Allah ﷺ will flog Hilal bin Umaya and nullify his testimony among the Muslims forever." Hilal said, "By Allah, I hope Allah will grant me a way out of this." He said, "Messenger of Allah, I see how heavily what I have brought weighs upon you, but Allah knows that I am truthful."By Allah, the Messenger of Allah ﷺ was about to order that he be flogged, when revelation came down upon him. Whenever revelation came down upon him, they would recognize it by a change in the color of his skin. So they held back from him until he had finished receiving the revelation. Then the verse was revealed, "And those who accuse their wives and have no witnesses except themselves, then the testimony of one of them" [Nur 24:6], the entire verse. The Messenger of Allah ﷺ was relieved, and he said, "Rejoice, Hilal, Allah has granted you relief and a way out." Hilal said, "I had hoped for that from my Lord."The Messenger of Allah ﷺ said, "Send for her." So they sent for her, and she came. The Messenger of Allah ﷺ recited the verse to both of them, admonished them, and told them that the punishment of the afterlife is more severe than the punishment of this world. Hilal said, "By Allah, Messenger of Allah, I have told the truth about her." She said, "He has lied."The Messenger of Allah ﷺ said, "Let them perform the lian between them." Hilal was told, "Testify." So he testified four times by Allah that he was truthful. When it came to the fifth time, he was told, "Hilal, fear Allah, for the punishment of this world is lighter than the punishment of the afterlife, and this fifth oath is the one that seals the punishment upon you." He said, "No, by Allah, Allah will not punish me for it, just as he did not have me flogged for it." So he testified the fifth time that the curse of Allah would be upon him if he were among the liars.Then she was told, "Testify four times by Allah that he is among the liars." When it came to the fifth time, she was told, "Fear Allah, for the punishment of this world is lighter than the punishment of the afterlife, and this fifth oath is the one that seals the punishment upon you." She hesitated for a moment, then said, "By Allah, I will not disgrace my people." So she testified the fifth time that the wrath of Allah would be upon her if he were among the truthful.The Messenger of Allah ﷺ then separated them, and ruled that her child would not be attributed to any father, that she would not be accused because of him, that her child would not be accused, and that whoever accused her or her child would be subject to the punishment for false accusation. He also ruled that she had no right to housing or maintenance from him, because they were separating without a divorce, a death, or a widowhood.He said, "If she gives birth to a child who is dark reddish brown, with thin legs, then he belongs to Hilal, but if she gives birth to a child who is tawny, curly-haired, heavily built, with plump legs and full buttocks, then he belongs to the man she was accused of." She gave birth to a child who was tawny, curly-haired, heavily built, with plump legs and full buttocks.The Messenger of Allah ﷺ said, "Were it not for the oaths, there would have been a matter between me and her." Ikrima said, that child later became governor over one of the districts of Egypt, and he was known by his mother's name, never attributed to a father.Narrated by Abu Dawud (2256) and Imam Ahmad (2131), both from the hadith of Yazid bin Harun, from Abbad bin Mansur, from Ikrima, from Ibn Abbas, as mentioned.It was also narrated by Abu Dawud Tayalisi (2667), and from him Bayhaqi (7/394), from Abbad bin Mansur, who said, Ikrima narrated to me, as mentioned. At the end of it, Abbad added, "I heard Ikrima say, I saw him as governor of one of the districts, and it was not known who his father was."Its chain of transmission is daif, for Abbad bin Mansur is daif and was accused of tadlis, though he did explicitly state that he heard directly in the narration of Abu Dawud Tayalisi. However, the majority consider him daif because of the abundance of his unusual and rejected narrations.Yahya bin Saeed Qattan said, "I asked Abbad bin Mansur, from whom did you take the hadith of lian? He said, Ibrahim bin Abu Yahya Aslami narrated it to me, from Dawud bin Husayn, from Ikrima, from Ibn Abbas." Ibn Hibban said, "Everything he reports from Ikrima, he actually heard from Ibrahim bin Abu Yahya, from Dawud, from Ikrima." This Ibrahim is a well-known liar.Likewise, what is reported from Ibn Abbas is not sound, where he said, a man from the Ansar, from Banu Ajlan, married a woman and consummated the marriage, spending the night with her. When morning came, he said, "I did not find her a virgin." He said, the matter was raised to the Messenger of Allah ﷺ, who summoned the young woman and questioned her. She said, "No, I was indeed a virgin." He said, the Messenger of Allah ﷺ then ordered them, and they performed the lian, and he gave her the dowry.Narrated by Ibn Majah (2070) and Ahmad (2367), both from the hadith of Yaqub bin Ibrahim, my father narrated to me, from Ibn Ishaq, who said, Talha bin Nafi mentioned, from Saeed bin Jubayr, from Ibn Abbas, who said, as mentioned. This chain contains Muhammad bin Ishaq, who was known for tadlis, and he did not explicitly state that he heard it directly. It also contains an unusual matter that no one else mentioned.Also in this chapter is what is reported from Huzaifa, who said, the Messenger of Allah ﷺ said to Abu Bakr, "If you found a man with Umm Ruman, what would you do to him?" He said, "I would do something terrible to him." He said, "And you, Umar?" He said, "By Allah, I would kill him. I would say, may Allah curse the weak one, for he is vile." He said, then the verse was revealed, "And those who accuse their wives and have no witnesses except themselves..." [Nur 24:6].Narrated by Bazzar in his Musnad (7/343), from Ishaq bin Dayf, who said, Nadr bin Shumayl informed us, who said, Yunus bin Abu Ishaq informed us, from his father, from Zayd bin Yathi, from Huzaifa, as mentioned. It was also narrated by Tahawi in his Mushkil (948) through another route from Nadr bin Shumayl, with an addition, "And you, Suhayl bin Bayda?" He said, "I would say, or I would say as one saying, may Allah curse the farthest one, may Allah curse those who are distant, and may the first of the three be cursed." He was informed of this. The Messenger of Allah ﷺ said, "You have interpreted the Quran, son of Bayda, "And those who accuse their wives..." [Nur 24:6]Bazzar said, "We know of no one who traced this hadith with a full chain except Nadr bin Shumayl, from Yunus." He then also narrated it, as did Abdul-Razzaq (12364), both through the route of Sufyan Thawri, from Abu Ishaq, from Zayd bin Yashi, who said, the Prophet ﷺ said, and he mentioned the hadith.Sufyan Thawri is among the earlier companions of Abu Ishaq, so the mursal version is closer to being correct. The text also contains something unusual, for it is not known that the Prophet ﷺ would engage in such an exchange with his companions.Abu Hatim was asked about this hadith, and another chain for it was mentioned to him, and he said, it is mursal, and that is closer to being correct. Ilal (1/445).