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Is the following narration valid? «رسول الله (ص) ينام بين على وعائشة»
ID: 67 Publish Date: 13 January 2016 - 12:44 Count Views: 269
Question & Answer » Imam Ali
Is the following narration valid? «رسول الله (ص) ينام بين على وعائشة»

This question has been come up by: Ahmad

 

The explanation of the question

 

According to the narration that there is in the Sunni different books, Imam Ali and (peace be upon him) Aeshe slept together on a trip. (Bahar Al-Anvar/ v 37/ p 318).

 

' ' The Shias have narrated ' ' if you find a woman with a stranger man in a bed, they should be lashed hundred times ' '.

 

  ( Kafi / v 7/ p 181) إذا وجد الرجل و المرأة فى لحاف واحد ، جلدا مائة جلدة

 

Narrating these narrations, the Shias have insulted Imam Ali (peace be upon him) and one of wives of the messenger of God.

 

Answer

 

The main narration

 

قَالَ أَبَانٌ: قَالَ سُلَيْمٌ: سَأَلْتُ الْمِقْدَادَ عَنْ عَلِيٍّ عليه السلام قَالَ: كُنَّا نُسَافِرُ مَعَ رَسُولِ اللَّهِ صلي الله عليه وآله قَبْلَ أَنْ يَأْمُرَ نِسَاءَهُ بِالْحِجَابِ وَهُوَ يَخْدُمُ رَسُولَ اللَّهِ صلي الله عليه وآله لَيْسَ لَهُ خَادِمٌ غَيْرُهُ وَكَانَ لِرَسُولِ اللَّهِ صلي الله عليه وآله لِحَافٌ لَيْسَ لَهُ لِحَافٌ غَيْرُهُ وَمَعَهُ عَائِشَةُ فَكَانَ رَسُولُ اللَّهِ صلي الله عليه وآله يَنَامُ بَيْنَ عَلِيٍّ وَعَائِشَةَ لَيْسَ عَلَيْهِمْ لِحَافٌ غَيْرُهُ فَإِذَا قَامَ رَسُولُ اللَّهِ مِنَ اللَّيْلِ يُصَلِّي حَطَّ بِيَدِهِ اللِّحَافَ مِنْ وَسَطِهِ بَيْنَهُ وَبَيْنَ عَائِشَةَ حَتَّى يَمَسَّ اللِّحَافُ الْفِرَاشَ الَّذِي تَحْتَهُمْ وَيَقُومُ رَسُولُ اللَّهِ فَيُصَلِّي فَأَخَذَتْ عَلِيّاً عليه السلام الْحُمَّى فَأَسْهَرَتْهُ فَسَهَرَ رَسُولُ اللَّهِ صلي الله عليه وآله بِسَهَرِهِ فَبَاتَ لَيْلَهُ مَرَّةً يُصَلِّي وَمَرَّةً يَأْتِي عَلِيّاً عليه السلام يُسَلِّيهِ وَيَنْظُرُ إِلَيْهِ حَتَّى أَصْبَحَ فَلَمَّا صَلَّى بِأَصْحَابِهِ الْغَدَاةَ قَالَ: اللَّهُمَّ اشْفِ عَلِيّاً وَعَافِهِ فَإِنَّهُ قَدْ أَسْهَرَنِي مِمَّا بِهِ مِنَ الْوَجَعِ فَعُوفِيَ فَكَأَنَّمَا نَشَطَ مِنْ عِقَالٍ مَا بِهِ مِنْ عِلَّة... .

Aban narrates that Salim said I asked about Imam Ali (peace be upon him) from Meghdad. He said ' ' we travelled with the prophet (peace of Allah be upon him and his descendants) before the prophet ordered their wives to cover all over their body. Amir Momenan (peace be upon him) was the servant of the prophet and he did not have any servants except him.                                                           

 

The prophet (peace of Allah be upon him and his descendants) had only an eiderdown and Aeshe was with him. The prophet slept between Ali and Aeshe and all of them had only an eiderdown.

 

When the prophet (peace of Allah be upon him and his descendants) woke up for praying at night, he put the eiderdown down the bed. Then the prophet stood up and prayed. 

 

One night Imam Ali (peace be upon him) had fever and he could not sleep. The prophet (peace of Allah be upon him and his descendants) remained awake because of him. During night, from time to time, he prayed and he came to the Imam Ali (peace be upon him) and relieved him and looked at him until the morning arrived.  

 

When he prayed with his companions in the morning, he said ' ' O ' God! Heal Imam Ali (peace be upon him) and bless him. He kept me awake because of his pain.  

 

Amir Momenan (peace be upon him) improved and he relived from grief.    

 

 

Al-Helali, Salim Ben Gheis (died in 80 Hejira), Ketab Salim Ben Gheis Al-Helali, p 814, Published by: Entesharat Hadi, Qom, First Edition; 1405 Hejira

 

 

Al-Tabarsi, Abi Mansur Ahmad Ben Ali Ben Abi Taleb (died in 548 Hejira), Al-Ehtejaj, v 1 p 233, Researched by: Al-Seyed Muhammad Bagher Al-Khorasan , Published by: Dar Al-Naman Leltabaat va Al-Nashr, Najaf, 1386- 1966

 

Al-Majlesi Muhammad Bagher (died in 1111 Hejira), Bahar Al-Anvar Al-Jameat Ledorer Akhbar Al-Aeme Al-Athar, v 38, p 317, Researched by: Muhammad Al-Bagher Al-Behbudi, Published by: Al-Vafa Institute, Beirut, Lebanon, Second Edition; Al-Mosahahat, 1403- 1983

 

The criticism and analysis

 

To answer this doubt, we should pay attention to several basic points

 

Zobeir Avam, the messenger of God (peace of Allah be upon him and his descendants) and one of his wives under an eiderdown

 

First, Zobeir Avam has narrated the narration in the Sunni books ' ' the messenger of God (peace of Allah be upon him and his descendants) had slept under an eiderdown

 

This narration has no fault from the aspect of document and Hakem Neishaburi has corrected it. He has written in the book ' ' Al-Mostadrek Ala Al-Sahihin ' '

 

      حدثنا أبو العباس محمد بن يعقوب ثنا محمد بن سنان القزاز ثنا إسحاق بن إدريس ثنا محمد بن حازم ثنا هشام بن عروة عن أبيه عن عبد الله بن الزبير عن أبيه قال: أرسلني رسول الله صلى الله عليه وسلم في غداة باردة فأتيته وهو مع بعض نسائه في لحافه فأدخلني في اللحاف فصرنا ثلاثة.

Abdullah Ben Zobeir has narrated ' ' the messenger of God summoned me at bitter night. When I went to him, he and one of his wives slept under an eiderdown. Then they let me sleep under their eiderdown and we became three persons under an eiderdown.

 

 

هذا حديث صحيح الإسناد ولم يخرجاه.

The document of this narration is valid, but Bokhari and Mosalam have not narrated it.

 

 

Al-Hakem Al-Neishaburi, Abu Abdullah Muhammad Ben Abdullah (died in 405 Hejira), Al-Mostadrak Ala Sahihein , v 3 p 410, hadith 5564, Researched by: Mostafa Abd Al-Ghader Ata, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition; 1411 Hejira- 1990

 

Zobeir, one of companions and one of companions of the messenger of God and Um Salame and under an eiderdown

 

Ishagh Ben Rahvie narrates from Zobeir Ben Avam with valid document ' ' he and one of companions along with the prophet and Um Al-Momenin, Um Salame, have slept under an eiderdown

 

    

164 - 1977 أخبرنا روح بن عبادة نا حماد بن سلمة عن هشام بن عروة عن أبيه أن رسول الله (ص) بعث ليلة الأحزاب الزبير ورجلا آخر في ليلة فقال قرة فنظروا ثم جاءوا ورسول الله (ص) في مرط لأم سلمة فأدخلهما في المرط التزق رسول الله (ص) بأم سلمة.

Hesham Ben Arve narrates from his father ' ' at the night of the war of Ahzab, the messenger of God (peace of Allah be upon him and his descendants) summoned Zobeir and one of his companions for guarding. They went, looked and then came while the messenger of God and Um Salame were under an eiderdown. Then they let both of them sleep with them and the messenger of God stung to Um Salame.

 

Al-Hanzali, Eshagh Ben Ebrahim Ben Mokhaled Ben Rahvie (died in 238 Hejira), Mosnad Eshagh Ben Rahviye, v 4 p 183, Researched by: D. Abd Al-Ghafur Ben Abd Al-Hagh Al-Balushi, Published by: Maktab Al-Iman, Medina, First Edition; 1412 Hejira- 1991

 

  When this narration has been narrated with valid document in the Sunni books, why do the Sunni scientists find faults in Shias because of the narration and they advertise it a lot?

 

This narration happened before the descendant of the verse of Hejab

 

This event happened before the descendant of the verse of Hejab as this matter has been said clearly in the main narration

 

 قَبْلَ أَنْ يَأْمُرَ نِسَاءَهُ بِالْحِجَابِ... .

Hence, there is no fault about Imam Ali (peace be upon him).

 

On the other hand, according to the narration of the Sunni dignitaries, the second caliph ate with the messenger of God (peace of Allah be upon him and his descendants) and Aeshe and the hand of Umar touched the hand of Aeshe when eating food.

 

Muhammad Ben Ismaeil Bokhari , the author of the book ' ' Al-Adab Al-Mofrad ' '

 

 

حدثنا الحميدي قال حدثنا سفيان عن مسعر عن موسى بن أبي كثير عن مجاهد عن عائشة رضي الله عنها قالت: كنت آكل مع النبي صلى الله عليه وسلم حيسا فمر عمر فدعاه فأكل فأصابت يده اصبعي. فقال: حس لو أطاع فيكن ما رأتكن عين فنزل الحجاب.

Mojahed has narrated that Aeshe said ' ' I was eating food with the messenger of God (peace of Allah be upon him and his descendants) when Umar passed by there. The messenger of God invited him for eating food. When eating, his hand touched my hand. Then Umar said ' ' if you (the prophet of God) had obeyed me about your wives, no strangers would have seen them. Then the verse of Hejab was descended.

 

 Al-Bokhari Al-Jafi, Abu Abdullah Muhammad Ben Esmaeel (died in 256 Hejira), Al-Adab Al-Mofrad, v 1 p 362, hadith no 1053, chapter Akal Al-Rajala Maa Amratohu, Researched by: Muhammad Foad Abd Al-Baghi , Published by: Dar Al-Bashaer Al-Eslamiye, Beirut, Third Edition; 1409 Hejira- 1989

 

Tabarani narrates in the book ' ' Majam Usat ' ' 

 

حدثنا إبراهيم بن بندار الأصبهاني قال حدثنا محمد بن أبي عمر العدني قال حدثنا سفيان عن مسعر عن موسى بن أبي كثير عن مجاهد عن عائشة قالت: كنت آكل مع النبي صلى الله عليه وسلم حيسا في قعب فمر عمر فدعاه فأكل فأصابت إصبعه إصبعي. فقال حس أوه أوه لو أطاع فيكن ما رأتكن عين فنزلت آية الحجاب.

 

Al-Tabarani, Abu Al-Ghasem Soleiman Ben Ahmad Ben Ayub (died in 360 Hejira), Al-Moajem Al-Aosat , v 3 p 212, hadith 2947, Researched by: Taregh Ben Avazollah Ben Muhammad, Abd Al-Mohsen Ben Ebrahim Al-Hosseini , Published by: Dar Al-Haramein, Cairo, 1415 Hejira

 

After narrating this narration, Heithami says

 

رواه الطبراني في الأوسط ورجاله رجال الصحيح غير موسى بن أبي كثير وهو ثقة.

Tabarani narrates this narration in the book ' ' Majam Usat ' ' and its narrators are the narrators of Sahih Bokhari except Musa Ben Abi Kasir that is reliable.

 

 

Al-Heithami, Abu Al-Hasan Ali Ben Abibakr (died in 807), Majma Al-Zavaed Manba Al-Favaed, v 7 p 93, Published by: Dar Al-Riyan Leltorath / Dar Al-Ketab Al-Arabi , Cairo, Beirut, 1407 hejira

 

Siuti has written

 

وأخرج الطبراني بسند صحيح عن عائشة قالت: كنت آكل مع النبي ...

 

Tabarani has narrated with valid document that Aeshe said ' ' the messenger of God and I were eating …

Al-Siuti, Jalal Al-Din Abu Al-Fazl Abd Al-Rahman Ben Abibakr (died in 911 Hejira), chapter Al-Naghulo Fi Asbab Al-Nozul , v 1 p 178, Published by: Dar Ehya Al-Olum , Beirut

 

According another narration that Bokhari narrated in an exaggerated way and considered it as the virtues of the second caliph looked at the wives of the messenger of God (peace of Allah be upon him and his descendants) and made them hurt

 

عَنْ هِشَامٍ عَنْ أَبِيهِ عَنْ عَائِشَةَ، رضى الله عنها، قَالَتْ خَرَجَتْ سَوْدَةُ بَعْدَ مَا ضُرِبَ الْحِجَابُ لِحَاجَتِهَا، وَكَانَتِ امْرَأَةً جَسِيمَةً لاَ تَخْفَى عَلَى مَنْ يَعْرِفُهَا، فَرَآهَا عُمَرُ بْنُ الْخَطَّابِ فَقَالَ يَا سَوْدَةُ أَمَا وَاللَّهِ مَا تَخْفَيْنَ عَلَيْنَا، فَانْظُرِى كَيْفَ تَخْرُجِينَ، قَالَتْ فَانْكَفَأَتْ رَاجِعَةً، وَرَسُولُ اللَّهِ، صلى الله عليه وسلم، فِى بَيْتِى، وَإِنَّهُ لَيَتَعَشَّى. وَفِى يَدِهِ عَرْقٌ فَدَخَلَتْ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّى خَرَجْتُ لِبَعْضِ حَاجَتِى فَقَالَ لِى عُمَرُ كَذَا وَكَذَا. قَالَتْ فَأَوْحَى اللَّهُ إِلَيْهِ ثُمَّ رُفِعَ عَنْهُ وَإِنَّ الْعَرْقَ فِى يَدِهِ مَا وَضَعَهُ فَقَالَ « إِنَّهُ قَدْ أُذِنَ لَكُنَّ أَنْ تَخْرُجْنَ لِحَاجَتِكُنَّ ».

After Hejab (women should cover their body according to the Islamic rules) became necessary, Sude (the wife of the messenger of God (peace of Allah be upon him and his descendants) left the house for doing something and because she was a stout woman, she was recognized by any one. Umar Ben Khatab saw her and said ' ' O ' Sude! You cannot hide yourself from our sight. Be careful what kind of clothes you leave the house ' '. In that moment, the messenger of God (peace of Allah be upon him and his descendants) was eating in his room and Sude entered the room and said ' ' O ' the prophet of God! I left the house for doing something and Umar said to me such remarks. Revelation was descended.  The messenger of God said ' ' you are allowed to leave the house for doing affairs and demands.      

 

Bokhari Al-Jafi, Muhammad Ben Esmaeel Abu Abdullah (died in 256 Hejira), Sahih Al-Bokhari, v 1 p 67 hadith 146, Ketab Al-Vozu, chapter Khoruj Al-Nesa Elal Baraz, v 4 p 1780, hadith 4479, Ketab Al-Tafsir, chapter Ghaoleh La Tadkholu Boyut Al-Nabi Ella An Yozano Lakom, v 4 p 1800 hadith 4517, Ketab Al-Nekah, chapter Khoruj Al-Nesa Le Havaejehna, Researched by: D. Mostafan Deib Al-Bagha, Published by: Dar Ibn Kathir, Al-Yamame, Beirut, Third Edition; 1407- 1987

 

He has narrated another narration

 

  حدثنا إِسْحَاقُ أخبرنا يَعْقُوبُ بن إبراهيم حدثنا أبي عن صَالِحٍ عن بن شِهَابٍ قال: أخبرني عُرْوَةُ بن الزُّبَيْرِ أَنَّ عَائِشَةَ رضي الله عنها زَوْجَ النبي صلى الله عليه وسلم قالت: كان عُمَرُ بن الْخَطَّابِ يقول لِرَسُولِ اللَّهِ صلى الله عليه وسلم: احْجُبْ نِسَاءَكَ قالت: فلم يَفْعَلْ وكان أَزْوَاجُ النبي صلى الله عليه وسلم يَخْرُجْنَ لَيْلًا إلى لَيْلٍ قِبَلَ الْمَنَاصِعِ فَخَرَجَتْ سَوْدَةُ بِنْتُ زَمْعَةَ وَكَانَتْ امْرَأَةً طَوِيلَةً فَرَآهَا عُمَرُ بن الْخَطَّابِ وهو في الْمَجْلِسِ فقال: عَرَفْتُكِ يا سَوْدَةُ ! حِرْصًا على أَنْ يُنْزَلَ الْحِجَابُ قالت: فَأَنْزَلَ الله عز وجل آيَةَ الْحِجَابِ.

Arve has narrated that Aeshe said ' ' Umar Ben Al-Katab said to the messenger of God (peace of Allah be upon him and his descendants) ' ' make your wives to cover all over their body with clothes, but the messenger of God did not care about it. The wives of the messenger of God left their house at night in order to do their affairs. Sude, the wife of the messenger of God (peace of Allah be upon him and his descendants) left the house and because she was a stout woman, she was recognized by any one. Umar Ben Khatab saw her and said ' ' O ' Sude! I recognized you ' '. Umar did that because she liked that the verse of Hejab was descended. Aeshe said ' ' then the verse of Hejab was descended ' '.  

 

Al-Bokhari Al-Jafi, Abu Abdullah Muhammad Ben Esmaeel (died in 256 Hejira), Sahih Al-Bokhari, v 5 p 2303 hadith 5886, Ketab Al-Estezan, chapter Aye Al-Hejab , Researched by: D. Mostafa Deib Al-Bagha, Published by: Dar Ibn Kathir, Al-Yamame, Beirut, Third Edition; 1407- 1987

 

 

If it is considered as an insult that Amir Momenan (peace be upon him) slept with Aeshe under an eiderdown, looking at the wives of the messenger of God, making them ashamed and touching the hand of Aeshe are considered as greater insults.

 

no one is doubtful about the purity of Imam Ali (peace be upon him) and who is more informed than the messenger of God toward Amir Momenan (peace be upon him)?

 

  It is interesting that Umar Ben Al-Khatab believes that the messenger of God let any adulterers enter his house and they talked to the wives of the prophet.  

 

Narrating from Umar Ben Al-Khatab, Bokhari has written

 

 قلت يا رَسُولَ اللَّهِ لو أَمَرْتَ عحخد نِسَاءَكَ أَنْ يَحْتَجِبْنَ فإنه يُكَلِّمُهُنَّ الْبَرُّ وَالْفَاجِرُ فَنَزَلَتْ آيَةُ الْحِجَابِ.

I said ' ' O ' thing the messenger of God! Order women to cover all over their bodies with clothes because they talk to good and bad people ' '. Then, the verse of Hejab was descended. 

 

Bokhari Al-Jafi, Muhammad Ben Esmaeel Abu Abdullah (died in 256 Hejira), Sahih Al-Bokhari, v 1 p 157 hadith 393, Ketab Al-Salat, chapter Ma Jaa Fi Al-Gheblat, v 4 p 1629 hadith 4213, Ketab Al-Tafsir, chapter Ghaoleh “Va Atakhezu Min Magham Ebrahim Mosala”, v 4 p 1799 hadith 4512, Ketab Al-Tafsir, chapter “Ghaoleh La Tadkholu Boyut Al-Nabi”, Researched by: D. Mostafan Deib Al-Bagha, Published by: Dar Ibn Kathir, Al-Yamame, Beirut, Third Edition; 1407- 1987

 

We would like to ask the Sunni scientists ' ' if an adulterer enters the house of the messenger of God (peace of Allah be upon him and his descendants), you do not consider it as an insult and you narrates it from Umar proudly. However, you find faults in Amir Momenan (peace be upon him) that Quran has attested in his purity and you consider it as an insult to the messenger of God.      

 

Proving complete trust of the messenger of God (peace of Allah be upon him and his descendants) to Amir Al-Momenan (peace be upon him)

 

Second, suppose that it is valid, it is clear that this narration proves the complete trust of the messenger of God (peace of Allah be upon him and his descendants) to Amir Momenan (peace be upon him). This trust is completely natural because Amir Momenan (peace be upon him) did not separate from the prophet from the first day of his birth until the last moments of the life of the messenger of God and he was trained by the prophet. 

 

Therefore, the messenger of God (peace of Allah be upon him and his descendants) introduces him as follower of the right path and the Quran. As Heithami has written in the book ' ' Majma Al-Zavaed ' '

 

 

وعن أبي سعيد يعني الخدري قال: كنا عند بيت النبي (ص) في نفر من المهاجرين والانصار فقال ألا أخبركم بخياركم؟ قالوا: بلى. قال: الموفون المطيبون إن الله يحب الحفي. قال: ومر علي بن أبي طالب فقال: «الحق مع ذا الحق مع ذا».

رواه أبو يعلى ورجاله ثقات.

It has been narrated from Abu Saeid Khodri ' ' we along some migrants and supporters were beside the house of the messenger of God (peace of Allah be upon him and his descendants). He bade ' ' would you like I inform you the best person among you? ' ' we said ' ' yes ' '. He bade ' ' persons that keep their promise and use perfume ' '. God likes a kind person. Abu Saeid said ' ' in such time, Ali Ben Abi Taleb passed by them ' '. The messenger of God bade ' ' he is right. He is right. ' '

 

 Abu Yala has narrated this narration and his narrations are reliable.   

 

 Al-Heithami, Abu Al-Hasan Ali Ben Abibakr (died in 807), Majma Al-Zavaed Manba Al-Favaed, v 7 p 235, Published by: Dar Al-Riyan Leltorath / Dar Al-Ketab Al-Arabi , Cairo, Beirut, 1407 hejira

 

Hakem Neishaburi narrates from Abi Sabet Mola Abizar and he narrates from Um Salame

 

سمعت رسول الله (ص) يقول: «علي مع القرآن والقرآن مع علي لن يتفرقا حتى يردا علي الحوض».

هذا حديث صحيح الإسناد وأبو سعيد التيمي هو عقيصاء ثقة مأمون ولم يخرجاه.

Ali is with the Quran and Quran is with Ali. They never separate until they join me beside the pool.

 

This narration has a valid document. The title of Abu Saeid Timi is Aghisa and he is reliable. But Bokhari and Mosalam have not mentioned this narration in the book ' ' Sehah ' '.   

 

Al-Hakem Al-Neishaburi, Abu Abdullah Muhammad (died in 405 Hejira), Al-Mostadrak Ala Sahihein , v 3 p 134 hadith 4628, Researched by: Mostafa abd Al-Ghader Ata, Published by: Dar Al-Kotob Al-Elmie, Beirut, First Edition; 1411 hejira- 1990

 

 

Good luck

 

The group in the charge of answering doubts

 

Research centre of Hazrat Valiasr



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