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)
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
(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.