صحيح مسلم
Muslim
كتاب الحيضThe Book of Menstruation
باب جَوَازِ غَسْلِ الْحَائِضِ رَأْسَ زَوْجِهَا وَتَرْجِيلِهِ وَطَهَارَةِ سُؤْرِهَا وَالاِتِّكَاءِ فِي حِجْرِهَا وَقِرَاءَةِ الْقُرْآنِ فِيهِ:Chapter: It is permissible for a menstruating woman to wash her husband’s head, and comb his hair; her leftovers are pure (tahir); and regarding reclining in her lap and reciting Qur’an
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَزُهَيْرُ بْنُ حَرْبٍ ، قَالَا : حَدَّثَنَا وَكِيعٌ ، عَنْ مِسْعَرٍ ، وَسُفْيَانَ ، عَنِ الْمِقْدَامِ بْنِ شُرَيْحٍ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ ، قَالَتْ : " كُنْتُ أَشْرَبُ وَأَنَا حَائِضٌ ، ثُمَّ أُنَاوِلُهُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَيَضَعُ فَاهُ عَلَى مَوْضِعِ فِيَّ ، فَيَشْرَبُ ، وَأَتَعَرَّقُ الْعَرْقَ ، وَأَنَا حَائِضٌ ، ثُمَّ أُنَاوِلُهُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَيَضَعُ فَاهُ عَلَى مَوْضِعِ فِيَّ ، وَلَمْ يَذْكُرْ زُهَيْرٌ : فَيَشْرَبُ " .
'A'isha reported: I would drink when I was menstruating, then I would hand it (the vessel) to the Apostle (ﷺ) and he would put his mouth where mine had been, and drink, and I would eat flesh from a bone when I was menstruating, then hand it over to the Apostle (ﷺ) and he would put his mouth where mine had been. Zuhair made no mention of (the Holy Prophet's) drinking.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Footnote:
Vocabulary of the Hadith:
(1)
‘Arq:
A bone upon which there is some meat.
Vocabulary of the Hadith:
(1)
‘Arq:
A bone upon which there is some meat.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 692
Hafiz Muhammad Ameen
280. Commentary:
➊ «حائض», «طامت», and «عارك» are synonymous terms, and by them is meant a woman who is experiencing menstrual bleeding.
➋ While eating food or drinking water, the food and water come into contact with the hand and mouth. All these things are pure (tahir) for both a menstruating woman (ha’id) and a person in a state of major ritual impurity (junub), therefore there is no harm in eating or drinking with them or from what they have left behind.
➌ The insistence of the Prophet sallallahu alayhi wa sallam in asking Aisha radi Allahu anha to eat first, and then placing his blessed mouth on the same spot from which she had eaten or drunk, not only indicates the exemplary relationship and utmost love between husband and wife, but also points to the virtue of Aisha radi Allahu anha and the great love the Prophet sallallahu alayhi wa sallam had for her. In Arab society, especially among the Jews, women were considered inferior beings and were humiliated, particularly during menstruation, when they were regarded as untouchable (impure) and isolated from society, causing women to suffer from inferiority complexes. The Messenger of Allah sallallahu alayhi wa sallam, by treating his wife in this manner during her menstruation, abolished this attitude of the disbelievers.
➍ In such matters, a man may impose an oath upon his wife.
➊ «حائض», «طامت», and «عارك» are synonymous terms, and by them is meant a woman who is experiencing menstrual bleeding.
➋ While eating food or drinking water, the food and water come into contact with the hand and mouth. All these things are pure (tahir) for both a menstruating woman (ha’id) and a person in a state of major ritual impurity (junub), therefore there is no harm in eating or drinking with them or from what they have left behind.
➌ The insistence of the Prophet sallallahu alayhi wa sallam in asking Aisha radi Allahu anha to eat first, and then placing his blessed mouth on the same spot from which she had eaten or drunk, not only indicates the exemplary relationship and utmost love between husband and wife, but also points to the virtue of Aisha radi Allahu anha and the great love the Prophet sallallahu alayhi wa sallam had for her. In Arab society, especially among the Jews, women were considered inferior beings and were humiliated, particularly during menstruation, when they were regarded as untouchable (impure) and isolated from society, causing women to suffer from inferiority complexes. The Messenger of Allah sallallahu alayhi wa sallam, by treating his wife in this manner during her menstruation, abolished this attitude of the disbelievers.
➍ In such matters, a man may impose an oath upon his wife.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 280
Hafiz Muhammad Ameen
342. Commentary: See Sunan an-Nasa'i Hadith: 70 and its benefits and issues.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 342
Hafiz Muhammad Ameen
377. Commentary: See Hadith: 280 and its benefits and issues.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 377
Hafiz Muhammad Ameen
70. Commentary:
➊ The state of menstruation (hayd) and major ritual impurity (janabah) is not outward impurity; therefore, the leftover (food or drink) of a menstruating woman or one in a state of major ritual impurity is pure.
➋ From this hadith, we learn about the perfection of the Prophet’s (sallallahu alayhi wa sallam) exemplary conduct in social relations.
➌ A man may engage in any interaction with his wife, apart from intercourse, through which both may find pleasure.
➊ The state of menstruation (hayd) and major ritual impurity (janabah) is not outward impurity; therefore, the leftover (food or drink) of a menstruating woman or one in a state of major ritual impurity is pure.
➋ From this hadith, we learn about the perfection of the Prophet’s (sallallahu alayhi wa sallam) exemplary conduct in social relations.
➌ A man may engage in any interaction with his wife, apart from intercourse, through which both may find pleasure.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 70
Maulana Ataullah Sajid
(1)
From this it is understood that the body of a menstruating woman (ha’idhah) is pure.
And this impurity is legal (hukmi) except for the blood, which is a tangible impurity (hissi najasah).
(2)
The mouth and saliva of a menstruating woman are also pure; therefore, eating leftover food from her and drinking from her leftover drink is permissible.
(3)
A husband should eat and drink together with his wife, because this expresses love and also increases affection.
(4)
For a husband and wife to display informality with each other as an expression of love is not contrary to honor and dignity.
From this it is understood that the body of a menstruating woman (ha’idhah) is pure.
And this impurity is legal (hukmi) except for the blood, which is a tangible impurity (hissi najasah).
(2)
The mouth and saliva of a menstruating woman are also pure; therefore, eating leftover food from her and drinking from her leftover drink is permissible.
(3)
A husband should eat and drink together with his wife, because this expresses love and also increases affection.
(4)
For a husband and wife to display informality with each other as an expression of love is not contrary to honor and dignity.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 643
