Panic is defined as the feeling of rush or anxiety that affects a community and leads to disproportionate or thoughtless efforts to maintain safety. In today's societies where the culture of fear is dominant, the concept of moral panic is a particularly topical issue due to its similarity with the concept of lynching. Today, this concept, which is used in media studies, historically appears in different fields. Moral panics vary in intensity, persistence, and social impact. Some are small and ineffective events, while others are big events that cause serious problems in societies. The impact of events varies according to the period, person, and culture. The effect of five elements on the occurrence of moral panic is examined: The interest shown by the public and the media regarding the events and persons those who are the subjects of the panic; hostility towards separating us and them, setting boundaries; reconciliation, which makes the social reaction to the events and people shown as the cause of panic meaningful, disproportionateness based on the exaggeration and impermanence, including the extinction of moral panic. A moral panic occurs when society cannot keep up with important changes and when this type of change causes the fear of losing control within the normal social structure. In substance, it shows the sensitivity society has about the issues which threaten its values and carries the potential of new social arrangements. However, if there is a deterioration in the values of society, it may result in destructive interventions against the person or persons who have become the symbol of the threat. Therefore, it is possible to obtain information about the structure and cultural identity of the existing society by discussing the causes, effects, and consequences of moral panic. Ifk, (Accusation of Adultery) which started with slandering the Prophet Muhammad’s wife ʿĀ’isha, and had many reflections in Islamic society, is one of the events that can be considered in this context. In this study, the Ifk incident is examined in terms of moral panic theory with a psychohistory reading. In the first part of the research, moral panic and some related theories and concepts; stigma, deviance and label theory, social lynching, and psychological defense mechanisms are discussed. Later, the panorama of the Ifk incident is explained using the literature review method. In the last part, the event of İfk in the context of moral panic has been tried to be analyzed through people and events. For this purpose, the psychohistory method was used with an interdisciplinary approach to examine the subject as a psychological phenomenon rather than a historical problem. Psychohistory, which gives more meaning and a deep perspective to past events with the light of psychological knowledge, analyzes the common motivations that bring political and religious groups together and enable them to act together while prioritizing the facts that disadvantaged groups such as children and women are exposed to. There are some difficulties in using moral panic theory as a projector to make a historical event more understandable with its psychosocial aspects. The point to draw attention is that every event that is scrutinized and reacted with the sensitivity that it threatens the moral structure of the society may not be as it seems, and may have attack motivations originating from the personal and collective unconscious. Although the target is the Prophet, the question was chastity and honor of a woman, ʿĀ’isha, in the Ifk incident. By seizing an opportunity regarding male-female relations, which is not important for their moral structure, hypocrites created an atmosphere of chaos by accusing Muslims and slandering the Prophet's wife. Even though the event was clarified by revelation, Muslims were warned not to fall into a dilemma and not to stick to their basic values in an environment of uncertainty. Moral panic, which functions to protect the moral structure with the reaction of the society to events that conflict with moral values under normal conditions, can lead to devastating results when the moral structure of the society deteriorates. Based on the acceptance that our age is the age of moral panic, it is hoped that the psychosocial analysis of both the resistance to social change that triggers panic, the actors of today's media that take on the role and fueling panic, and the marginalized and victimized figure will contribute to the understanding and channeling of potential moral panics in the right direction.