By Allah...

By Allah, he had not but a cup of buttermilk which he drank and gave to Aisha; but she was too shy to take it, so I said to her: 'Do not reject it; it is from the hand of the Prophet.' She (Aisha) then took it, and after drinking some, he [ (S)] said: `Give some to your friends.' But the women did not desire any.

The Prophet (S) then said: 'Do not gather hunger and lying together.' I said: `Messenger of Allah, is it considered lying if one of us says she does not like something?' The Prophet (S) replied: `Surely lying is counted (against the person) up to the point that even a small lie is recorded too." As we said, this narration shows that Asma was present at Aisha's marriage, which took place before that of Fatima’s (sa).

Moreover, it is unanimously narrated that Asma was present when Imam Husayn (as) was born in 4, or, 5 A.H. All these events are known to have taken place before conquering Khaibar, and Ja'far Ibn Abu Talib's return to Medina. In an attempt to clarify the issue, Muhammad Ibn Yusuf (as Sheikh Majlisi also said in Bihar v. 10) wrote in Kefayat al-Talib, concerning Asma's presence at Fatima’s (sa) wedding: "This is an authentic finding, exactly as Ibn Batta narrated.

But, mentioning Asma Bint Umais's name is not accurate, for this Asma is Ja'far Ibn Abu Talib's wife... Asma who attended Fatima's wedding, is Asma Bint Yazid Ibn Sakan al Ansari. As for Asma Bint Umais, she remained in the company of her husband in Habashah until he returned to Medina, the day Khaibar was conquered in 7 A.H.

While Fatima's marriage took place several days after the battle of Badr." Regardless of this, I say that the narrations clearly state Asma Bint Umais's name; therefore, this justification cannot be taken into account. Besides, Asma Bint Yazid was an Ansarian woman, hence could not have been present at Lady Khadija's (as) death. Her presence in Mecca at that time was not mentioned by any other historian.

In the light of these findings, I deem it necessary to clarify that Asma Bint Umais had actually immigrated with her husband to Habashah, but repeatedly returned to Mecca and Medina. This becomes clear especially when we realize that the distance between Jedda and Habashah is limited to that of the width of the Red sea, which in not so difficult for a journey.

This historical confusion came about because her repeated trips were not adequately recorded, just as Abu Dharr's immigration to Habashah with Ja'far was not given enough attention.