Nasai 3959
These kinds of narrations are called Mursal of a Sahabi, which may or may not be accepted depending on different factors; and one of these factors which render this narration as non-acceptable is the second incident reported under exegesis of same verses of Quran 66:1-4 by Ayesha (rta) herself, and is reported in the primary Hadith Books including Bukhari and Muslim, please see:
https://sunnah.com/bukhari:5267
https://sunnah.com/bukhari:6691
https://sunnah.com/muslim:1474b
https://sunnah.com/abudawud:3714
and several other books.
Imam Nisai himself wrote in Sunan Al-Kubra after narrating this incident by Ayesha (rta):
هذا الحديث إسناده جيدغاية صحيح، حديث عائشة هذا في العسل
“This hadith has a very good chain of narration, and it is Sahih. This hadith of Ayesha is about honey”.
(Excerpt from Sunan Nisai Al-Kubra 5584)
It can be seen that this incident reported with a stronger chain of narrators and in primary books of hadith contradicts the incident referred to in the
{Embed}
https://sunnah.com/bukhari:5267
Sahih al-Bukhari 5267 - Divorce - كتاب الطلاق - Sunnah.com - Say…
Hadith of the Prophet Muhammad (saws) in English and Arabic
{Embed}
https://sunnah.com/bukhari:6691
Sahih al-Bukhari 6691 - Oaths and Vows - كتاب الأيمان والنذور - …
Hadith of the Prophet Muhammad (saws) in English and Arabic
{Embed}
https://sunnah.com/muslim:1474b
Sahih Muslim 1474b - The Book of Divorce - كتاب الطلاق - Sunnah…
Hadith of the Prophet Muhammad (saws) in English and Arabic
{Embed}
Sunan an-Nasa’i 3958 - The Book of the Kind Treatment of Women - …
Hadith of the Prophet Muhammad (saws) in English and Arabic
{Embed}
https://sunnah.com/abudawud:3714
Sunan Abi Dawud 3714 - Drinks (Kitab Al-Ashribah) - كتاب الأشربة…
Hadith of the Prophet Muhammad (saws) in English and Arabic
In addition to this, this incident comes from first-hand source which is Ayesha (rta) herself as opposed to Mursal of a Sahabi. Therefore, many exegetes have concluded that the narration of Bukhari correctly depicts the incident. For instance, Al-Qurtubi mentions the story of Ayesha (rta) and Honey followed by narrations that include Maria (rta), then he writes:
أَصَحُّ هَذِهِ الْأَقْوَالِ أَوَّلُهَا وَأَضْعَفُهَا أَوْسَطُهَا
“The most correct of these opinions is the first of them, and the weaker of them are the others”
(Tafsir al-Qurtubi 66:1 – 18/179)
Ibn-al-Arabi concludes:
وَإِنَّمَا الصَّحِيحُ أَنَّهُ كَانَ فِي الْعَسَلِ وَأَنَّهُ شَرِبَهُ عِنْدَ زَيْنَبَ وَتَظَاهَرَتْ عَلَيْه عائِشَةُ وَحَفْصَةُ فِيهِ وَجَرَى مَا جَرَى فَحَلَفَ أَلَّا يَشْرَبَهُ وَأَسَرَّ ذَلِكَ وَنَزَلت الآيَةُ فِي الْجَمِيعِ
“And the only authentic narration is that it was about honey, that the Prophet drank it with Zainab (rta), and Ayesha (rta) and Hafsa (rta) pretended to be offended by it.
There occurred what occurred and the Prophet made an oath never to drink it again. He confided that to his wife and the verse was revealed regarding all of them”.
(Ahkam al-Quran 66:1 – 4/294)
Conclusion:
Hence on the basis of the above explanation and factors mentioned therein, the first incident cannot be accepted on academic grounds.
There occurred what occurred and the Prophet made an oath never to drink it again. He confided that to his wife and the verse was revealed regarding all of them”.
(Ahkam al-Quran 66:1 – 4/294)
Conclusion:
Hence on the basis of the above explanation and factors mentioned therein, the first incident cannot be accepted on academic grounds.
Started a thread.