Overview (Verses 12 - 14) 

Two Steps for Proof

How could all this have happened in that particular community? Even today, we are surprised that such a flimsy fabrication could have circulated in that Muslim community, producing far-reaching effects and causing much pain to the noblest people on earth.

The whole episode was a battle fought by God’s Messenger (peace be upon him), the Muslim community and Islam. It perhaps was the greatest battle fought by the Prophet. He emerged from it victorious, having controlled his great anguish, maintained his dignity and endured it all patiently. Not a word did he utter to indicate weakness or impatience. Yet he was experiencing the worst pain he ever endured in his life. He further recognized that the risks to which Islam was exposed as a result of this falsehood were among the worst it had to face at any time.

Yet had the Muslims then searched in their own hearts, they would have found the right answer. Had they applied simple natural logic, they would have been rightly guided. The Qur’ān directs all Muslims to follow this proper approach when they face such difficulties. It is the first step in arriving at the right conclusion: “When you heard it, why did not the believers, men and women, think the best of themselves, and say: This is a blatant falsehood.’” (Verse 12)

That would have been much better. Muslims should think well of themselves and realize that they are highly unlikely to sink so low. Their Prophet’s pure wife and their brother who fought for Islam, laying down his life, belonged to them as a community. Hence, to think well of them was the better course of action. What is unbecoming of all Muslims is unbecoming of the Prophet’s wife and of his Companion who was known as a good person. This is indeed what was done by Abū Ayyūb, Khālid ibn Zayd al-Anşārī and his wife. According to Ibn Isĥāq, Abū Ayyūb was asked by his wife: “Have you heard what people are saying about `Ā’ishah?” He replied: “Yes, I have, and it is all lies. Would you have done that, Umm Ayyūb?” She said: “No, by God! I would not.” He said: “And by God, `Ā’ishah is better than you.” A different report is given by al-Zamakhsharī in his commentary on the Qur’ān, suggesting that it was Abū Ayyūb who asked his wife: “Have you heard what is being said?” In reply, she asked him: “Had you been in Şafwān’s place, would you have thought ill of the Prophet’s wife?” He said: “Certainly not.” She said: “And if I were in `Ā’ishah’s place, I would never be unfaithful to the Prophet. Yet `A’ishah is better than me, and Şafwān is better than you.”

Both reports suggest that some Muslims at least searched their own hearts and ruled out the possibility that the false story suggested. They dismissed any notion that `Ā’ishah or the Prophet’s Companion could have committed such a grave sin and been unfaithful to the Prophet, and recognized how utterly flimsy the basis of the whole accusation was. This is the first step in the approach the Qur’ān outlines for dealing with such matters; it seeks evidence from within people’s consciences. The second step is to produce material evidence: “Why did they not produce four witnesses to prove it? Since they have not produced witnesses, then in the sight of God, they were certainly liars.” (Verse 13)

This blatant fabrication targeted the highest position in the Muslim community and the purest people. Hence, it should not have been allowed to circulate casually without supporting evidence. Hence the requirement: “Why did they not produce four witnesses to prove it?” (Verse 13) They certainly did not produce any witnesses. Hence, they were, in God’s judgement, liars. God never alters His verdict or modifies His decision. Thus, this description of those people as liars remains always true of them, and they cannot escape it in any situation.

Thus we have two steps in the Islamic approach: searching in our own hearts and basing our decision on firm and clear evidence. But the Muslim community at the time overlooked both steps, allowing the liars to speak ill of the Prophet and his honour. This was serious indeed and it could have landed the Muslim community in serious trouble, had it not been for God’s grace. Hence, God warns the Muslims never to fall into such a trap again: “Were it not for God’s favour upon you and His grace, in this world and in the life to come, awesome suffering would indeed have afflicted you on account of what you indulged in.” (Verse 14)