Shaykh Baqar Majlisi has recorded in Bihar al-Anwar, Vol 40 pg. 2 and some other of his books:
وسافرت مع رسول الله صلى الله عليه وآله ليس له خادم غيري، وكان له لحاف ليس له لحاف غيره ومعه عائشة وكان رسول الله صلى الله عليه وآله ينام بيني وبين عائشة ليس علينا ثلاثتنا لحاف غيره، فإذا قام إلى صلاة الليل يحط بيده اللحاف من وسطه بيني وبين عائشة حتى يمس اللحاف الفرش الذي تحتنا …
(Ali said): ‘I travelled with Allah’s messenger (s) and He did not have any servant other than me, He did not have more than one blanket and Aisha was with Him. The Prophet (s) was sleeping between me and Aisha and we were under one blanket, when He got up for the night prayer, He made a line by His hand along the middle of the blanket between me and Ayesha until the blanket touched the mattress which was under us’
Nawasib belonging to www.allaahuakbar.net also quoted:
Ali Ibn Abi Talib said that he once slept with the prophet Muhammad p.b.u.h and his wife Ayesha in one bed, and under one cover, then the prophet woke up to pray, and left them together [Ali and Ayesha] in the same bed, under the same cover” (Bihaar al-Anwar vol. 40, p. 2)
We should point out that the najis Nawasib are not going to get any benefit from this tradition since the chain of narration contains a narrator namely Aban bin Abi Ayash who is not only weak and worthless according to Shia and Sunni scholars alike. Among Shia scholars, he has been declared ‘weak’ by Shaykh Tusi said (Rijal Tusi, page 126), Ibn Ghadaeri (Rijal ibn Ghadaeri, page 36) and by Shaykh Baqar Majlisi himself (Rijal Majlisi, page 141) whilst Allamah Heli declared him ‘extremely weak’ (Khulasat al-Aqwal, page 325).
The intention of Nawasib by advancing this (weak) Shia tradition before the masses is to portray Shias as shameless individuals who believe that the Holy Prophet (s) would allow an outsider male to get into the same bed sheet being used by him (s) and his wife. The reality is that it is the filthy Nasibi cult itself that holds such an absurd belief. We read the following tradition in Mustadrak al-Hakim, Vol 3 pg. 410 Tradition 5564 that has been declared Sahih by both Imam Hakim and Imam Dhahabi:
- حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثَنَا مُحَمَّدُ بْنُ سِنَانٍ الْقَزَّازُ، ثَنَا إِسْحَاقُ بْنُ إِدْرِيسَ، ثَنَا مُحَمَّدُ بْنُ خَازِمٍ، ثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ، قَالَ: أَرْسَلَنِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي غَدَاةٍ بَارِدَةٍ، فَأَتَيْتُهُ وَهُوَ مَعَ بَعْضِ نِسائه في لحافه، فأدخلني في اللحاف فصرنا ثلاثة
هذا حديث صحيح الإسناد، ولم يخرجاه
Al-Zubair said: ‘Once Holy Prophet (s) called me in a cold night, hence I went to Him and He was with some of his women under a blanket, then he placed me with them under the blanket and we became three persons’
Now let us read another impudent account recorded in Musnad Ishaq bin Rahweh, Vol 4 pg. 343 which has been declared Sahih by Imam Ibn Hajar Asqalani in Al-Matalib al-Aliya, Vol 17 pg. 399:
1977 - أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، نا حَمَّادُ بْنُ سَلَمَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعَثَ لَيْلَةَ الْأَحْزَابِ الزُّبَيْرَ وَرَجُلًا آخَرَ فِي لَيْلَةٍ، فَقَالَ قُرَّةُ: فَنَظَرُوا ثُمَّ جَاءُوا وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي مِرْطٍ لِأُمِّ سَلَمَةَ، فَأَدْخَلَهُمَا فِي الْمِرْط، التزق رسول الله صلى الله عليه وسلم بأم سلمة "
Urwa narrated from his father that the Holy Prophet (s) sent al-Zubayr and another man during the night of Ahzab (battle) and said to them: ‘Go and spy’. They returned when the Holy Prophet (s) was under a blanket with Umm Salama, He (the prophet) wrapped them under the blanket, the Prophet (s) therefore clung to Umm Salamah.
Some may attempt to weaken the narration by saying it is a mursal report, as Urwa wasn't alive during the life of the prophet. We would like to remind the sunnis that when it comes to mursal reports, the mursal reports of Urwa are widely accepted. We would argue that his Mursal is accepted, on account of his investigatory prowess as vouched for in Muhadarat fi Ulum al-Hadith, by Dr. Maher al-Fahal, pg. 23:
ومن المراسيل الجيدة : مراسيل عروة بن الزبير ؛ لشدَّة تحرِّيه
"The good Mursal are the Mursals of Urwa bin al-Zubair because he would investigate"
To demonstrate this, we will quote the following hadith. We read in Sahih al-Bukhari 384:
عَنْ عُرْوَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُصَلِّي وَعَائِشَةُ مُعْتَرِضَةٌ بَيْنَهُ وَبَيْنَ الْقِبْلَةِ عَلَى الْفِرَاشِ الَّذِي يَنَامَانِ عَلَيْهِ.
Narrated `Urwa: The Prophet (ﷺ) prayed while `Aisha was lying between him and his Qibla on the bed on which they used to sleep.
We also read in Sahih al-Bukhari 5081:
عَنْ عُرْوَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم خَطَبَ عَائِشَةَ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ أَبُو بَكْرٍ إِنَّمَا أَنَا أَخُوكَ، فَقَالَ " أَنْتَ أَخِي فِي دِينِ اللَّهِ وَكِتَابِهِ وَهْىَ لِي حَلاَلٌ."
Narrated 'Urwa: The Prophet (ﷺ) asked Abu Bakr for `Aisha's hand in marriage. Abu Bakr said "But I am your brother." The Prophet (ﷺ) said, "You are my brother in Allah's religion and His Book, but she (Aisha) is lawful for me to marry."
We also find it odd that Nawasib should play the moral outrage game with us on this issue, when the same Aisha (that they are suggesting has been blasphemed in this narration) whilst a widow opened up her home as a free board hostel, with three different men all attending on separate occasions and by a strange coincidence, all three experienced seminal emissions whilst residing therein.
We read in Sahih Muslim Book 2 Hadith Number 0566:
Alqama and Aswad reported: A person stayed in the house of A’isha and in the morning began to wash his garment. A’isha said: In case you saw it (i. e. drop of semen), it would have served the purpose (of purifying the garment) if you had simply washed that spot; and in case you did not see it, it would have been enough to sprinkle water around it, for when I saw that on the garment of the Messenger of Allah (may peace be upon him). I simply scraped it off and he offered prayer, while putting that on.
We read in Sahih Muslim Book 2 Hadith Number 0572:
Abdullah b. Shihab al-Khaulani reported: I stayed in the house of ‘A’isha and had a wet dream (and perceived its effect on my garment), so (in the morning) I dipped both (the clothes) in water. This (act of mine) was watched by a maid-servant of A’isha and she informed her. She (Hadrat A’isha) sent me a message: What prompted you to act like this with your clothes? He (the narrator) said: I told that I saw in a dream what a sleeper sees. She said: Did you find (any mark of the fluid) on your clothes? I said: No. She said: Had you found anything you should have washed it. In case I found that (semen) on the garment of the Messenger of Allah (may peace be upon him) dried up, I scraped it off with my nails.
We read in Musnad Tayalisi, Vol. 3, pg. 29:
حدثنا يونس قال حدثنا أبو داود قال حدثنا شعبة عن الحكم عن إبراهيم أن همام بن الحارث كان نازلاً على عائشة فاحتلم فأبصرته جارية لعائشة يغسل أثر الجنابة من ثوبه فأخبرت عائشة فأرسلت إليه عائشة لقد رأيتني وما أزيد أن أفركه من ثوب رسول الله صلى الله عليه وسلم
Ibrahim said that al-Hareth bin Humam stayed in the house of Aisha and had a wet dream so (in the morning) began to wash his garment, this (act of him) was watched by a maid-servant of A’isha and she informed her. She (Hadrat A’isha) sent me a message: I scraped it off the garment of the Messenger of Allah.
We learn from this tradition that three different men had spent the night in the house of Aisha on three separate occasions, and whilst there they ejaculated on the garments provided, that caused Aisha to share her knowledge on how the affected area should be cleaned pursuant to the Sunnah of the Prophet (s), the said individuals are as follows:
1. An unnamed individual that ejaculated on the garments provided, came to the notice of Aisha, who personally explained how the affected area could be cleaned.
2. Abdullah b. Shihab al-Khaulani who ejaculated on the garment that led to Aisha sending a message on cleaning via a maid servant
3. al-Hareth bin Humam who ejaculated on the garment, that led to Aisha sending a message on cleaning via a maid servant
Perhaps Nawasib could enlighten us over precisely where these men would have slept, since the apartment wherein Aisha resided was not a particularly large one, on the contrary conditions were so tight, that as per her very own testimony in Sahih Bukhari Volume 1, Book 8, Number 379, Rasulullah (s) would pray in touching distance of her whilst she slept, so much so she would have to push her legs away to enable him (s) to prostrate, there would be no reason to offer salat in such a tight confined space if a less congested space was available elsewhere. Before playing the moral outrage card, it would be advisable for our oppenents to clear up the mess in their own garden first.
If the suggestion is his narration is a slur on Rasulullah (s) who left his wife alone with another man, then we shall gift them this narration from Sahih al-Bukhari Hadith Number 2217:
Narrated Abu Huraira:
حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " هَاجَرَ إِبْرَاهِيمُ ـ عَلَيْهِ السَّلاَمُ ـ بِسَارَةَ، فَدَخَلَ بِهَا قَرْيَةً فِيهَا مَلِكٌ مِنَ الْمُلُوكِ، أَوْ جَبَّارٌ مِنَ الْجَبَابِرَةِ، فَقِيلَ دَخَلَ إِبْرَاهِيمُ بِامْرَأَةٍ، هِيَ مِنْ أَحْسَنِ النِّسَاءِ. فَأَرْسَلَ إِلَيْهِ أَنْ يَا إِبْرَاهِيمُ، مَنْ هَذِهِ الَّتِي مَعَكَ قَالَ أُخْتِي. ثُمَّ رَجَعَ إِلَيْهَا، فَقَالَ لاَ تُكَذِّبِي حَدِيثِي فَإِنِّي أَخْبَرْتُهُمْ أَنَّكِ أُخْتِي، وَاللَّهِ إِنْ عَلَى الأَرْضِ مُؤْمِنٌ غَيْرِي وَغَيْرُكِ. فَأَرْسَلَ بِهَا إِلَيْهِ، فَقَامَ إِلَيْهَا، فَقَامَتْ تَوَضَّأُ وَتُصَلِّي فَقَالَتِ اللَّهُمَّ إِنْ كُنْتُ آمَنْتُ بِكَ وَبِرَسُولِكَ وَأَحْصَنْتُ فَرْجِي، إِلاَّ عَلَى زَوْجِي فَلاَ تُسَلِّطْ عَلَىَّ الْكَافِرَ. فَغُطَّ حَتَّى رَكَضَ بِرِجْلِهِ ". قَالَ الأَعْرَجُ قَالَ أَبُو سَلَمَةَ بْنُ عَبْدُ الرَّحْمَنِ إِنَّ أَبَا هُرَيْرَةَ قَالَ قَالَتِ اللَّهُمَّ إِنْ يَمُتْ يُقَالُ هِيَ قَتَلَتْهُ. فَأُرْسِلَ ثُمَّ قَامَ إِلَيْهَا، فَقَامَتْ تَوَضَّأُ تُصَلِّي، وَتَقُولُ اللَّهُمَّ إِنْ كُنْتُ آمَنْتُ بِكَ وَبِرَسُولِكَ، وَأَحْصَنْتُ فَرْجِي، إِلاَّ عَلَى زَوْجِي، فَلاَ تُسَلِّطْ عَلَىَّ هَذَا الْكَافِرَ، فَغُطَّ حَتَّى رَكَضَ بِرِجْلِهِ. قَالَ عَبْدُ الرَّحْمَنِ قَالَ أَبُو سَلَمَةَ قَالَ أَبُو هُرَيْرَةَ فَقَالَتِ اللَّهُمَّ إِنْ يَمُتْ فَيُقَالُ هِيَ قَتَلَتْهُ، فَأُرْسِلَ فِي الثَّانِيَةِ، أَوْ فِي الثَّالِثَةِ، فَقَالَ وَاللَّهِ مَا أَرْسَلْتُمْ إِلَىَّ إِلاَّ شَيْطَانًا، ارْجِعُوهَا إِلَى إِبْرَاهِيمَ، وَأَعْطُوهَا آجَرَ. فَرَجَعَتْ إِلَى إِبْرَاهِيمَ ـ عَلَيْهِ السَّلاَمُ ـ فَقَالَتْ أَشَعَرْتَ أَنَّ اللَّهَ كَبَتَ الْكَافِرَ وَأَخْدَمَ وَلِيدَةً
The Prophet (ﷺ) said, "The Prophet (ﷺ) Abraham emigrated with Sarah and entered a village where there was a king or a tyrant. (The king) was told that Abraham had entered (the village) accompanied by a woman who was one of the most charming women. So, the king sent for Abraham and asked, 'O Abraham! Who is this lady accompanying you?' Abraham replied, 'She is my sister (i.e. in religion).' Then Abraham returned to her and said, 'Do not contradict my statement, for I have informed them that you are my sister. By Allah, there are no true believers on this land except you and I.' Then Abraham sent her to the king. When the king got to her, she got up and performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Apostle, and have saved my private parts from everybody except my husband, then please do not let this pagan overpower me.' On that the king fell in a mood of agitation and started moving his legs. Seeing the condition of the king, Sarah said, 'O Allah! If he should die, the people will say that I have killed him.' The king regained his power, and proceeded towards her but she got up again and performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Apostle and have kept my private parts safe from all except my husband, then please do not let this pagan overpower me.' The king again fell in a mood of agitation and started moving his legs. On seeing that state of the king, Sarah said, 'O Allah! If he should die, the people will say that I have killed him.' The king got either two or three attacks, and after recovering from the last attack he said, 'By Allah! You have sent a Satan to me. Take her to Abraham and give her Ajar.' So she came back to Abraham and said, 'Allah humiliated the pagan and gave us a slave-girl for service."
We appeal to justice Naswasib are outraged at a narration suggesting that Rasulullah (s) had no shame as he (s) left his wife alone with another man, we can say Alhamdolillah Rasulullah (s) would never have considered any risk of any improper conduct on the part of Imam Ali (as) we suggest they look at this reference in their most authentic book, where an Ul'il Uzm Prophet (s) sends his own wife to a man that might rape her as he was sexually attracted her.
Rather than being concerned over Aisha sharing a bed with Imam Ali (as) it would be far better for them to consider Fath ul-Mun’im Sharh Sahih Muslim Vol. 5 pg. 622 wherein Shaykh Musa Shahin Lashin states:
“Aisha (ra) opined that adult breastfeeding makes an individual mahram, and she practically breast fed a young man, and he would enter upon her, but the remainder mothers of the believers denied it (adult breastfeeding) as is cited in the 12th and 13th tradition”
Nawasib should be more concerned over their scholar’s assertions that a barren Aisha suckled her male servant rather than a Shia narration placing Imam Ali (as) and Aisha in the same bed.
If one actualy reads the narration itself there is no inference of anything sinister / untoward therein, it is a harmless narration, if Nawasib are using their dirty minds to conjure up some filthy implications, then that is on account of their perverse thoughts, nothing else. Reading in between the lines to offer a sallacious take on the narration is part and parcel of a Sect that assumes a woman alone with a man automatically contains a sexual connotation, and why shouldn't they when their own illustrious Sahaba falsely accused Aisha of fornication.
The Deobandi Sect in particular shouldn't seek to interpret this narration in a manner that casts asperions on the character of a married woman when they operate a laissez attitude towards spousal fidelity. In this regards Maulana Ashraf Ali Thanvi (The mujaddid, Hakeem ul ummah of the Deobandis) writes in his famous book , Baheshti Zewar page 189 :
Problem 10 - " The husband has been abroad for many years , he has not returned home and the wife gives birth to a baby and husband says that the baby is his, this (son) will not be deemed illegitimate . He will belong to the husband , furthermore, should he deny paternity of the child , he will deserve to be cursed
One is puzzled with regards to what form of Bluetooth device that Deobandi men use to enable them to impregnate their wives whilst they are thousands of miles away from the marital bed, to the extent that no questions should be asked about any child conceived via this long distance relationship. Rather than concerning yourselves with the marital bed of Rasulullah (s) from this Shia narration the adherents of the Tablighi Jamaat Cult should concern themselves with their own marital beds wherein their women folk can conceive children whilst their husbands are doing dawah in a land of yonder and yet the character of their spouses cannot be questioned, nor can the legitimacy of the child they conceived during their sexual hiatus.
