Murtada al Hussaini says:
باب أن عائشة تحدث الرجال بما جرى بينها و بين النبي صلى الله عليه وسلم مما يقبح ذكره كالتقبيل و مص اللسان و الإدخال بغير إنزال و نحو ذلك
Chapter regarding Aisha informing men of her intimate relationship with Nabi salla Llahu ‘alayhi wa sallam, mention of which is reprehensible, e.g. kissing, amorous kissing, penetration without ejaculation, etc.
He cites the following ahadith as proof:
إذا التقى الختانان فقد وجب الغسل
When the two private parts touch, then ghusl becomes wajib.
أن عائشة سئلت عن الرجل يجامع أهله و لا ينزل الماء فقالت فعلته أنا و رسول الله صلى الله عليه و سلم فاغتسلنا منه جميعا
Aisha was asked about a man who has conjugal relations with his wife but does not ejaculate. She answered, “Rasulullah salla Llahu ‘alayhi wa sallam and I did it after which we both took a ghusl.”
كان يقبلها و هو صائم و يمص لسانها
He would kiss her and suck her tongue while fasting.
ربما اغتسل رسول الله صلى الله عليه و سلم من الجنابة و لم أغتسل بعد فجاءني فضممته إلي و أدفيته
Once Rasulullah salla Llahu ‘alayhi wa sallam took a ghusl from janabah and I did take one yet. He then came to me. I held him to myself and gave him warmth.
عن عمارة بن غراب أن عمة له حدثته أنها سألت عائشة قالت إحدانا تحيض و ليس لها و لزوجها إلا فراش واحد قالت أخبرك بما صنع رسول الله صلى الله عليه و سلم دخل فمضى إلى مسجده قال أبو داود تعني مسجد بيته فلم ينصرف حتى غلبتني عيني و أوجعه البرد فقال ادني مني فقلت إني حائض فقال و إن اكشفي عن فخذيك فكشفت فخذي فوضع خده و صدره على فخذي و حنيت عليه حتى دفئ و نام
‘Umarah ibn Ghurab relates that her paternal aunt related to her that she asked Aisha, “If one of us experiences hayd, but the couple have one covering?”
She replied, “I will inform you of what Rasulullah salla Llahu ‘alayhi wa sallam did. He entered and proceeded to his place of worship. – Abu Dawood clarifies: she means his place of worship in his home. – He did not complete [his prayers] and sleep overtook me. However, the cold caught him so he said, ‘Come close to me.’
‘I am experiencing hayd,’ I submitted.
‘Even so,’ he said, ‘and uncover your thighs.’
Accordingly, I uncovered my thighs. He placed his cheek and chest on my thighs and I leant over him until he felt warm and slept away.”
The Shia then asserts:
و الظاهر أن العلة التي دعت عائشة إلى أن تحدث الرجال بما جرى بينها و بين النبي صلى الله عليه و سلم مما يقبح ذكره أنها قد زعمت أن كل ذلك فضيلة لها و منقبة و لم تدر أن جميع ذلك كله أمور عادية و عادات بشرية تجري بين كل نبي و زوجته من آدم إلى خاتم النبوة و لم يسمع إلى الآن أن أحدا من أزواج الأنبياء السابقين أو أحدا من أزواج نبينا محمد صلى الله عليه و سلم غير عائشة يحدث بمثل ما حدثته عائشة مما يقبح ذكره و لو كان مقصد عائشة من ذكر تلك الأمور بيان فعل المعصوم نظرا إلى أن فعله حجة لأمكنها بيان فعله دون أن تذكر أنه قد جرى ذلك الفعل بينها و بين النبي صلى الله عليه و سلم و بالجملة قد أخطأ حدسها و خاب ظنها
It is apparent that the reason that prompted Aisha to relate to men intimate issues that transpired between her and Nabi salla Llahu ‘alayhi wa sallam, is that she considered all of these virtues and accolades in her favour. She was unaware that all of these are normal practices and human habits which took place between every Nabi and his wife from Adam to the final Prophet. It has not been heard that any of the wives of the previous Ambiya’ or any of the wives of our Nabi Muhammad salla Llahu ‘alayhi wa sallam, besides Aisha, related the shameful things she related.
If her objective of mentioning these practices was simply to mention the action of the infallible, considering that his action is proof, it was possible for her just to mention the action without mentioning its occurrence between Nabi salla Llahu ‘alayhi wa sallam and herself. On the whole, her intuition was erroneous and her belief was iniquitous.
Your intuition is erroneous and your belief is iniquitous, O Shia! As for those ahadith that are da’if, their weakness is a sufficient rebuttal. And as for those that are sahih, Allah subhanahu wa ta ‘ala does not shy away from the truth.
A person once questioned Rasulullah salla Llahu ‘alayhi wa sallam whether there is ghusl on a couple who have relations but the husband does not ejaculate, in the presence of Sayyidah Aisha radiya Llahu ‘anha. Rasulullah salla Llahu ‘alayhi wa sallam answered:
إني لأفعل ذلك أنا و هذه ثم نغتسل
Verily, I and she practice this and then we both take ghusl.
Will the rafidi accuse Rasulullah’s salla Llahu ‘alayhi wa sallam modesty and respect – May Allah forbid – or censure his method of teaching, or his revealing his wife’s personal life, etc.?
Al Nawawi deduces:
فيه جواز ذكر مثل هذا بحضرة الزوجة إذا ترتبت عليه مصلحة و لم يحصل به أذى و إنما قال النبي صلى الله عليه و سلم بهذه العبارة ليكون أوقع في نفسه و فيه أن فعله صلى الله عليه و سلم للوجوب و لولا ذلك لم يحصل جواب السائل
This contains the permissibility of mentioning something of this sort in the presence of the wife, when there is some wisdom and there is no harm caused. Nabi salla Llahu ‘alayhi wa sallam only said this so that its impact be greater on the heart. This also proves that his action signifies wujub (obligation). Had this not been the case, the quesitoner’s question would not have been answered.
The same thing may be said about Sayyidah Aisha radiya Llahu ‘anha. The thing that prompted her to narrate these ahadith was to teach the Muslims aspects of purity especially when they needed clarity. Modesty may not be used as a barrier from acquiring such necessary knowledge. Owing to this, Sayyidah Aisha radiya Llahu ‘anha would remark:
نعم النساء نساء الأنصار لم يكن يمنعهن الحياء أن يتفقهن في الدين
What excellent women were the women of the Ansar. Modesty did not prevent them from acquiring deep understanding of din.
Moreover, Sayyidah Aisha’s radiya Llahu ‘anha statement serves to emphasise the report in which people could differ and to present the hadith in an emphatic way which cannot be interpreted, as oppose to the following hadith which has led to much difference of opinion:
الماء من الماء
Water is from water. (Ejaculation necessitates ghusl.)
She also implicitly encourages emulating Rasulullah salla Llahu ‘alayhi wa sallam and warns against abandoning practicing on the hadith, i.e. abandoning ghusl after the two private parts have touched; only considering ejaculation and nothing else. She also implies its effect on salah which is one of the fundamental pillars of Islam.
Claiming that Sayyidah Aisha radiya Llahu ‘anha is the only one to narrate such ahadith is erroneous as Sayyidah Umm Salamah radiya Llahu ‘anha narrated a hadith regarding kissing of a fasting person, and the hadith explaining that she lied down with Rasulullah salla Llahu ‘alayhi wa sallam under one cover during her hayd. In the same light, Sayyidah Maimunah bint al Harith radiya Llahu ‘anha reports about foreplay with a woman in hayd. Sayyidah Umm Qais bint Mihsan radiya Llahu ‘anha reports some ahadith regarding menstrual blood soiling the clothes and Rasulullah salla Llahu ‘alayhi wa sallam answer to her. Sayyidah Hamnah bint Jahsh radiya Llahu ‘anha relates about her continuous bleeding and Rasulullah salla Llahu ‘alayhi wa sallam advice to her:
Apply a cloth.
Moreover, his assertion that Sayyidah Aisha’s radiya Llahu ‘anha relating these ahadith is not a virtue in her favour is nothing but jealousy on his part. To the contrary, they signify her virtue in two ways:
Firstly, the praiseworthy qualities Allah subhanahu wa ta ‘ala gifted Sayyidah Aisha radiya Llahu ‘anha with, viz. her strong memory and honesty in conveying ahadith.
Secondly, these ahadith depict her purity and worship, and give a solution to problematic situations. This is an accolade which none of the wives of Rasulullah salla Llahu ‘alayhi wa sallam enjoy besides her.
NEXT ⇒ Misconception: ‘Aisha cursed ‘Amr ibn al ‘As
 Al Sab’ah min al Salaf pg. 160
 Al Ma’rifah wa al Tarikh by al Faswi vol. 2 pg. 374
 Al Daraqutni vol. 1 pg. 111; Sharh Ma’ani al Athar vol. 1 pg. 55; al Bayhaqi vol. 1 pg. 164 Hadith: 799 – the narration of Sayyidah ‘Aʾishah radiya Llahu ‘anha. Al Daraqutni says, “It has been narrated both marfu’ (attributed to Rasulullah salla Llahu ‘alayhi wa sallam) and mawquf (attributed to a Sahabi).” Ibn al Qattan has categorised it as sahih in al Wahm wa al Iham vol. 5 pg. 268. Al Albani declared it sahih according to the standards of al Bukhari and Muslim in Silsilat al Ahadith al Sahihah vol. 5 pg. 96.
 Sunan Abi Dawood Hadith: 2386; Musnad Ahmed vol. 6 pg. 123 Hadith: 24960; Sunan Ibn Khuzaimah vol. 3 pg. 246; al Kamil fi al Du’afa’ vol. 6 pg. 198; al Bayhaqi vol. 4 pg. 234 Hadith: 8359 – the narration of Sayyidah ‘Aʾishah radiya Llahu ‘anha. Abu Dawood categorised its isnad as da’if. Ibn al Qattan comments in al Wahm wa al Iham vol. 3 pg. 110, “Abu Yahya Musda’ al A’raj is present therein who is da’if.” Al Nawawi remarks on its isnad in al Majmu’ vol. 6 pg. 318, “Sa’d ibn Aws and Musda’ are present therein and both are controversial.” Ibn Hajar declared its isnad da’if in Fath al Bari vol. 4 pg. 181 and so did al ‘Ayni in ‘Umdat al Qari vol. 11 pg. 13. He says regarding the words:
و يمص لسانها
He would suck her tounge.
“Not mahfuz (safe) [from weakness].”
Al Zayla’i in Nasb al Rayah vol. 4 pg. 253 and al Albani in Da’if Sunan Abi Dawood Hadith: 2386 have categorised the hadith as da’if.
 Sunan al Tirmidhi Hadith: 123; Musnad Abi Ya’la vol. 8 pg. 260 Hadith: 4846; al Daraqutni vol. 1 pg. 143 – the narration of Sayyidah ‘Aʾishah radiya Llahu ‘anha. The wording is al Daraqutni’s.
 Sunan Abi Dawood Hadith: 270; al Bayhaqi vol. 1 pg. 313 Hadith: 1561.
Al Dhahabi declared its isnad as da’if in al Muhadhab vol. 1 pg. 312; and so did al Busayri in Ithaf al Khiyarah al Maharah vol. 4 pg. 79 and al Albani in Da’if Sunan Abi Dawood Hadith: 270
 Al Sab’ah min al Salaf pg. 161, 162
 Sahih Muslim Hadith: 350
 Sharh Muslim vol. 4 pg. 42
 Sahih Muslim Hadith: 332. Al Bukhari quoted it mu’allaq with conviction before Hadith: 130
 Sahih Muslim Hadith: 343 – the narration of Sayyidina Abu Sa’id al Khudri radiya Llahu ‘anhu
 Musnad Ahmed vol. 6 pg. 320 Hadith: 26762; al Sunan al Kubra vol. 2 pg. 203 Hadith: 3074
Ibn ‘Abdul Barr says in al Tamhid vol. 5 pg. 121, “‘Abdullah ibn Farrukh is present therein. There is no problem with him.” Al Albani comments in Irwa’ al Ghalil vol. 4 pg. 83, “Its isnad is jayyid according to the standards of Muslim.”
 Sahih al Bukhari Hadith: 298; Sahih Muslim Hadith: 296
 Sahih al Bukhari Hadith: 303; Sahih Muslim Hadith: 294
 Sunan Abi Dawood Hadith: 363; Sunan al Nasa’i vol. 1 pg. 154; Sunan Ibn Majah Hadith: 628; Musnad Ahmed vol. 6 pg. 355 Hadith: 27043; al Sunan of al Darami vol. 1 pg. 256 Hadith: 1019; Sahih Ibn Hibban vol. 4 pg. 240 Hadith: 1395; al Bayhaqi vol. 2 pg. 407 Hadith: 4279. Al Albani declared it sahih in Sahih Sunan Abi Dawood.
 Sunan al Tirmidhi Hadith: 128; Sunan Ibn Majah Hadith: 516; Musnad Ahmed vol. 6 pg. 381 Hadith: 27188. Imam Ahmed, al Bukhari, and al Albani have categorised it as hasan. Al Tirmidhi remarked, “Hasan sahih,” in Sunan al Tirmidhi.
 Ummuna Aisha Malakat al ‘Afaf of Nabil Zayyani (unpublished discussion)Back to top