سنن نسائي
Nasai
ذكر ما يوجب الغسل وما لا يوجبهMention When Ghusal (A Purifying Bath) Is Obligatory And When It Is Not
بَابُ : مُؤَاكَلَةِ الْحَائِضِ وَالشُّرْبِ مِنْ سُؤْرِهَاChapter: Eating With A Menstruating Woman And Drinking What Is Leftover By Her
Hadith 280
اُردوEn
أَخْبَرَنَا قُتَيْبَةُ ، قال : حَدَّثَنَا يَزِيدُ وَهُوَ ابْنُ الْمِقْدَامِ بْنِ شُرَيْحِ بْنِ هَانِئٍ ، عَنْ أَبِيهِ ، عَنْ شُرَيْحٍ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، سَأَلْتُهَا : هَلْ تَأْكُلُ الْمَرْأَةُ مَعَ زَوْجِهَا وَهِيَ طَامِثٌ ؟ قالت : نَعَمْ ، كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " يَدْعُونِي فَآكُلُ مَعَهُ وَأَنَا عَارِكٌ ، وَكَانَ يَأْخُذُ الْعَرْقَ فَيُقْسِمُ عَلَيَّ فِيهِ فَأَعْتَرِقُ مِنْهُ ثُمَّ أَضَعُهُ فَيَأْخُذُهُ فَيَعْتَرِقُ مِنْهُ وَيَضَعُ فَمَهُ حَيْثُ وَضَعْتُ فَمِي مِنَ الْعَرْقِ ، وَيَدْعُو بِالشَّرَابِ فَيُقْسِمُ عَلَيَّ فِيهِ قَبْلَ أَنْ يَشْرَبَ مِنْهُ فَآخُذُهُ فَأَشْرَبُ مِنْهُ ثُمَّ أَضَعُهُ فَيَأْخُذُهُ فَيَشْرَبُ مِنْهُ وَيَضَعُ فَمَهُ حَيْثُ وَضَعْتُ فَمِي مِنَ الْقَدَحِ " .
´It was narrated from Shuraih that he asked 'Aishah:` "Can a woman eat with her husband while she is menstruating? She said: 'Yes. The Messenger of Allah (ﷺ) would call me to eat with him while I was menstruating. He would take a piece of bone on which some bits of meat were left and insist that I take it first, so I would nibble a little from it, then put it down. Then he would take it and nibble from it, and he would put his mouth where mine had been on the bone. Then he would ask for a drink and insist that I take it first before he drank from it. So I would take it and drink from it, then put it down, then he would take it and drink from it, putting his mouth where mine had been on the cup.'"
Related hadith on this topic
Explanation & Benefits
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
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
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
