The Prophet & A Young Lady by Shaykh Kehlān al-Jubūry

حَدَّثَنَا يَعْقُوبُ، حَدَّثَنَا أَبِي، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ سُحَيْمٍ، عَنْ أُمَيَّةَ بِنْتِ أَبِي الصَّلْتِ، عَنِ امْرَأَةٍ مِنْ بَنِي غِفَارٍ – وَقَدْ سَمَّاهَا لِي – قَالَتْ: أَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي نِسْوَةٍ مِنْ بَنِي غِفَارٍ فَقُلْنَا لَهُ: يَا رَسُولَ اللهِ، قَدْ أَرَدْنَا أَنْ نَخْرُجَ مَعَكَ إِلَى وَجْهِكَ هَذَا ـ وَهُوَ يَسِيرُ إِلَى خَيْبَرَ ـ فَنُدَاوِيَ الْجَرْحَى وَنُعِينَ الْمُسْلِمِينَ بِمَا اسْتَطَعْنَا، فَقَالَ: ” عَلَى بَرَكَةِ اللهِ “، قَالَتْ: فَخَرَجْنَا مَعَهُ وَكُنْتُ جَارِيَةً حَدِيثَةً فَأَرْدَفَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى حَقِيبَةِ رَحْلِهِ، قَالَتْ: فَوَاللهِ لَنَزَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى الصُّبْحِ فَأَنَاخَ وَنَزَلْتُ عَنْ حَقِيبَةِ رَحْلِهِ، وَإِذَا بِهَا دَمٌ مِنِّي فَكَانَتْ أَوَّلَ حَيْضَةٍ حِضْتُهَا، قَالَتْ: فَتَقَبَّضْتُ إِلَى النَّاقَةِ وَاسْتَحْيَيْتُ، فَلَمَّا رَأَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا بِي وَرَأَى الدَّمَ قَالَ: ” مَا لَكِ لَعَلَّكِ نَفِسْتِ؟ “، قَالَتْ: قُلْتُ: نَعَمْ، قَالَ: ” فَأَصْلِحِي مِنْ نَفْسِكِ، وَخُذِي إِنَاءً مِنْ مَاءٍ فَاطْرَحِي فِيهِ مِلْحًا، ثُمَّ اغْسِلِي مَا أَصَابَ الْحَقِيبَةَ مِنَ الدَّمِ، ثُمَّ عُودِي لِمَرْكَبِكِ “، قَالَتْ: فَلَمَّا فَتَحَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَيْبَرَ رَضَخَ لَنَا مِنَ الْفَيْءِ، وَأَخَذَ هَذِهِ الْقِلَادَةَ الَّتِي تَرَيْنَ فِي عُنُقِي فَأَعْطَانِيهَا وَجَعَلَهَا بِيَدِهِ فِي عُنُقِي، فَوَاللهِ لَا تُفَارِقُنِي أَبَدًا، قَالَ: وَكَانَتْ فِي عُنُقِهَا حَتَّى مَاتَتْ، ثُمَّ أَوْصَتْ أَنْ تُدْفَنَ مَعَهَا، فَكَانَتْ لَا تَطْهُرُ مِنْ حَيْضَةٍ إِلَّا جَعَلَتْ
فِي طَهُورِهَا مِلْحًا، وَأَوْصَتْ بِهِ (1) أَنْ يُجْعَلَ فِي غُسْلِهَا حِينَ مَاتَتْ (2) رواه أحمد وأبو داود والبيهقي

Umayyah (or Āminah) bint Abī al-Ṣalt narrated that a woman from the tribe called Ghifār said:

I came to the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) with a group of Ghifārī women. We said to him, “Oh Messenger of Allāh, we want to join you in your expedition (he was heading to the battle of Khaybar). We will treat the wounded and help the Muslims as much as we can.”

He replied, “Sure, with the blessing of Allāh.”

She said, “We went with him and I was still a young lady at that time; he carried me behind him on the camel, above his luggage. By Allāh when we arrived in the morning, the Messenger Allāh (ṣallallāhu ‘alayhi wa sallam) sat the camel down, and when I came down from the luggage I saw blood on it which had come from me – that was my first menses. I tried to hide behind the camel as I was shy. When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) saw the blood, he asked, “What’s wrong? It seems as though you had your period?” I replied, “Yes”. He said, “Clean yourself up, take a utensil with some water and add some salt to it, and wash whatever came on the luggage and go back to your seat.””

She said, “When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) conquered Khaybar he gave us some of the war booty. He took this necklace that you see on my neck and he gave it to me; he placed it with his own hand on my neck. By Allāh I will never part with it.”

It remained on her neck until she passed away. She willed that it be buried with her, and whenever her menses ended she would use salt to purify herself. She asked in her Will for salt to be put in the water which was to be used for bathing her after her death.

Narrated by Aḥmad, Abū Dāwūd and al-Bayhaqī. (1)

Some lessons:

1. A group of women can travel on their own (meaning, without a mahram) if there is safety and a need.

2. They can attend the war if the army is virtuous.

3. They can treat virtuous men.

4. The virtuous man can accompany a woman if they are with a group of good people.

5. Allowance to travel during the night with a group of pious people.

6. More than one person can ride on one animal.

7. Using salt as a purifier.

8. Using edible things as a cleaner.

9. One is to only clean the affected area.

10. Encouragement to give support to those who are under stress and to make things easier for them.

11. The permissibility of using clear language if it is needed for education and whilst giving verdicts.

12. Giving to women from the war booty.

13. Exchanging gifts between men and woman when the hearts are pure and the society is virtuous.

14. Placing of a gift by the man on a woman – when the hearts are pure.

15. The adherence of the Companions to the Prophet’s teaching.

16. The permissibility of seeking blessings in the Prophet’s belongings.

17. The caring nature of the Prophet (ṣallallāhu ‘alayhi wa sallam) and his kindness.

18. The great leader giving gifts by himself to simple people.

19. The honor and blessing of accompanying virtuous people.

20. The virtue of the women of Ghifār.

21. The virtue of the tribe of Ghifār.

Shaykh Kehlān al-Jubūry

Makkah

(1) Some scholars considered this ḥadīth to have a weak chain because of the unknown state of Umayyah bint Abī al-Ṣalt (also known as bint Abi al-Ḥakam, and Āminah), and also because Ibn Isḥāq is a Mudallis and he used the word ‘an.

I believe that both are not enough reasons to weaken the ḥadīth. Firstly, because there is some discussion among scholars whether the name of the lady was Āminah or Umayyah (they are very closely written in Arabic) and whether she is the same lady or she narrated it from another companion.

In my opinion she is the same lady and her name is Āminah and the wording might have changed slightly due to their similarity in writing . It is possible that it was originaly stated “from Āminah bint Abī al-Ṣalt, a woman from Ghifār” and has been altered to “Umayyah bint Abī al-Ṣalt from a woman from Ghifār”. I also believe that Al-Hakam and Abī al-Ṣalt are the same person.

As for the second fault, then Ibn Isḥāq in another narration clearly said “Akhbaranī” (He told me) so the issue of Tadlīs is completely gone.

And Allāh knows best.

 

 

  • Ammar

    Mashallah look at the number of lessons we can learn from a simple incident with the prophet Muhammad (PBUH). How beautiful is Islam in its simplicity!

  • Zeshan

    As-salamo ‘alaykum.

    BarakALLAH feek wa jazakALLAHu khairan Shaykh Kehlan for sharing this article with us.

    I had a question about points 13 and 14. If a person says, that these points are only khaas for the prophet SallALLAHu ‘alayhi wa sallam, how can we respond to that?

    May ALLAH increase you in beneficial knowledge and preserve you. Ameen =)

    • ARaqeedah

      Wa ‘alaykum assalaam,

      one of my teachers answered this point before. In order to say something is khaas for the prophet, there is usually a daleel within the ayaah or hadith saying this is only for the prophet. for example, Allaah says only the prophet is allowed to marry more than 4 wives and no one else after him.

      As for the point of pure hearts, nothing in the qur’aan or hadith tell us that only the prophet can be virtuous or only he can have a pure heart. From common sense, we know the abu bakr and umar and many of the sahaaba had pure hearts.

      Also, we assume the best of our brothers and sisters. We assume they have pure hearts as long as they haven’t done anything to indicate otherwise. If a shaykh makes weird comments to sisters, then of course, we can say there’s doubts about him.

      ‘Abdur Rahman

  • Shabana

    Assalam Alaikum!

    Can someone please explain No. 16 further? (The permissibility of seeking blessings in the Prophet’s belongings.)
    Does that also apply to scenarios involving the reverence of his sandals , hair from the Prophet’s beard and other similar things that we see , especially in the Indian subcontinent?

    JazaakAllah Khair for the post and the explanation!

    • ARaqeedah

      Wa ‘alaikum assalaam,

      The problem with items of today from the sub continent is that it cannot be authentically proven that they belong to the prophet. But, if someone was living at the prophet’s time, then it was indeed allowed to take part of his hair and water from wudu to gain blessings.

      This is something that is well known as an act of the companions. Of course, this can only be done with the Prophet’s body and no other shaykh or scholar. Allaah knows best.

      AR

  • meher

    Jazakumallahukhair for posting such a beautiful hadeeth daeef or not, it highlightes how beautiful our Habeeb(saw) was and how beautiful his dealings were. Just look at his Jamaal subhanallah!!! The element of Jamal never parted Rasul Allah’s actions and words not even in situations like war. We need to bring this element in our lives, in our dealings. This is also an aspect of ittebaa that many of us over look and just focus on the ritualistic itteba.
    From a fiqqhi aspect, sheikh with due respect, no.14 is contradictory to the general idea of mahram and non mahram. how is it deduced please elaborate. barakallahu fi ilmik.

  • rahrid

    Asalamu alaikum warahmatullah. This is highly insighful. However, what if one argues that the person who did all that was the prophet (pbuh) himself, and that he did all that because he was a prophet who wouldn’t have evil minds, intentions, desire, hence a person who is not a prophet cannot do that, even the sahaba, and there is no evidence any of the sahaba did something similar. Can you please clarify this?

  • Mas

    Assalamualikum,
    I wanted to clarify somethng, firstly the girl was not baaligh yet , she got mature on her way , so the Prophet s.a.w wouldnt leave her half way , so where does the lesson of travelling etc come from?

  • ARaqeedah

    Shaykh, i was always wondering about the proof for the shafi’ee madhab of women being allowed to travel if there is a trustworthy group with them for a need. I am glad you gave the proof here, may Allaah increase you in goodness.

    Your style is really unique and, of course, the commentary on the hadith at the end was just icing on the cake.

  • Omar

    Assalamalaykum Shaykh. Jazak Allaahu Khair for the points of benefit although points 13 & 14 seem like generalisations. The girl just go her periods midway through the journey so can we still compare her with a fully adult female & thus apply similar behaviour or the Prophet (peace be upon him) on mature females? Secondly are such behaviours specific to the Prophet (peace be upon him) or in such a specialised circumstance & not the norm, for example riding camel together, etc

  • Bee Day

    I was going to say you couldn’t make this rubbish up, but apparently you can.