The Prophet Slept at the House of Umm Sulaym and Umm Haram

First: The hadith of Umm Sulaym – may Allah be pleased with her:

Al-Bukhari and Muslim – may Allah have mercy on them – narrated on the authority of Anas bin Malik – may Allah be pleased with him – who said: “Umm Sulaym ( ) used to spread out a mat for the Prophet , and he would take a nap on that mat. He said: When the Prophet  slept, she would take some of his sweat and hair and collect it in a bottle, then collect it in a bag ( ) while he was sleeping. He said: When Anas bin Malik was about to die, he recommended that some of that bag be used in his embalming. He said: So it was used in his embalming.”

Second: The hadith of Umm Haram – may Allah be pleased with her:

Al-Bukhari and Muslim – may Allah have mercy on them – narrated on the authority of Anas bin Malik – may Allah be pleased with him – who said: “Whenever the Messenger of Allah  went to Quba, he would enter upon Umm Haram bint Milhan ( ), and she would feed him. Umm Haram was under Ubadah bin As-Samit, so the Messenger of Allah  entered upon her , so she fed him and combed his hair. The Messenger of Allah  slept and then woke up laughing. She said: I said: What makes you laugh, O Messenger of Allah? He said: People from my nation were presented to me as warriors in the cause of Allah, riding the waves of this sea, kings on thrones, or he said: like kings on thrones, Ishaq is not sure. She said: I said: O Messenger of Allah, pray to Allah to make me one of them. So the Messenger of Allah  prayed for her, then he put his head down and slept, then woke up laughing. I said: What makes you laugh, O Messenger of Allah? He said: People from my nation were presented to me as warriors in the cause of Allah - as he said at first - She said: I said: O Messenger of Allah, pray to Allah to make me one of them. He said: You are among the first. “So she rode the sea during the time of Muawiyah ibn Abi Sufyan, may God be pleased with him, and she fell from her mount when she came out of the sea and perished.

With the two previous hadiths, the enemies of the Sunnah challenged the justice of Imam al-Bukhari and his comprehensive Sahih, and they claimed that the previous narrations necessitate challenging the infallibility of the Messenger of God, may God bless him and grant him peace, in his behavior and his great character.

Ahmad Subhi Mansour says: “Al-Bukhari wants us to believe that the houses of the Prophet, which were a destination for guests, were not enough for him, and that he would leave his wives after visiting them, to go to take a nap with another woman, and while he was sleeping, that woman would collect his sweat and hair, and how that would happen… Al-Bukhari wants us to imagine the answer… and we seek refuge in God from this slander… Then Al-Bukhari confirms this false claim with the hadith of Umm Haram… which contained many deliberate suggestions and allusions, to make the reader doubt the morals of the Prophet; The narrator fabricates: How did that woman feed him, comb his hair, and he sleeps with her, then he wakes up laughing and they talk. We seek refuge in Allah from slandering the Messenger of Allah… After these obvious insinuations, Al-Bukhari leaves us imagining the meaning of a man being alone with a married woman in her house, in the absence of her husband, and that she feeds him, and combs his hair, meaning that the familiarity between them has completely disappeared, and that she treats him as she treats her husband… Then he says: “And she combed his hair, so the Messenger of Allah slept and then woke up.” The reader will undoubtedly ask innocently… Where did the Prophet sleep and how did he sleep, and that woman combed his hair, and thousands of questions revolve around one goal, which is exactly what Al-Bukhari intended.” ( )

The answer to the above is as follows:

First: We must ask: Why all this hatred towards Imam Al-Bukhari? And why the attack on Al-Bukhari - may Allah have mercy on him - in this narration, and the slander against him, even though other scholars of hadith shared with him in narrating this hadith? He did not invent, and He composes, and his imagination does not go too far!0

He transmitted what he heard from his trustworthy sheikhs, from what they heard from their sheikhs, until the transmission reached the Messenger, may God bless him and grant him peace, or to the companion who narrated from the Messenger, may God bless him and grant him peace.

The transmitter is only required to verify the authenticity of what he transmitted, and to fulfill the conditions of transmission, and he is not responsible for the transmitted thing itself, because the transmitter of disbelief is not a disbeliever simply by transmitting it.

Hatred blinded them to everything related to the Sunnah and its narrators, so they poured it out on them, and Bukhari was singled out for the most severe type of hatred, because he collected the most authentic narrations and exerted his utmost efforts

. Bukhari’s sin, according to them, was that he was sincere. He spent his life and money collecting the Sunnah, criticizing the hadith, extracting its authenticity from the cream of the cream of the hadith, outlining the methods, establishing the rules, and establishing the origins.

For this reason, they criticized and cursed him, and tried to distort his image, and butted him with the horns of their hatred, wanting to eliminate his efforts and annihilate his work, and if they could, they would have exhumed his remains, so they poured their calamities on him. But it is impossible for them to understand, as the narrator said: ”

Like one who butts a rock one day to weaken it, but it does not harm it, and the ibex weakened its horn .”

Secondly: What is in the story of Umm Haram?

Al-Bukhari - may God have mercy on him - mentioned her in his Sahih in the Book of Seeking Permission, Chapter: “Whoever visits a people and says to them”?

The word “people” is usually used to refer to a group, and it is as if Al-Bukhari sees that what he narrates of the hadith, in the visit of one person, namely the Messenger, may God bless him and grant him peace, to a group, namely the people of the house in which Umm Haram is.

This is from his understanding of his biographies, which raised his status among scholars and aroused the admiration of all who followed him in understanding the meanings of the hadith.

Then Al-Bukhari narrated the hadith on the authority of Anas bin Malik, and Umm Sulaym is the mother of Anas, and Umm Haram is the sister of Umm Sulaym. Here it becomes clear that the house in which the Messenger of God, may God bless him and grant him peace, used to rest is the house in which Umm Sulaym, her sister Umm Haram, and Anas bin Umm Sulaym were present.

It was reported in Al-Musnad on the authority of Anas, “The Messenger of God, may God bless him and grant him peace, prayed in the house of Umm Sulaym, and Umm Sulaym, and Umm Haram was behind us, and I do not know of anyone who said: He made me stand up from the house.” His right hand ( ) So what harm is there in the Messenger, may God bless him and grant him peace, honoring Anas, his servant, by entering his house to take a nap and eat, while in this house are his mother and his aunt, and there may be others in it, such as the husband of Umm Sulaym, or the husband of Umm Haram, or their husbands?

Another reason for the Messenger, may God bless him and grant him peace, to honor the people of this house by visiting them, even though there are many others who would like to be honored by the Messenger, may God bless him and grant him peace, in such a visit. Their brother was martyred in the cause of Allah, so the Messenger of Allah, may

Allah bless him and grant him peace, consoled them both with this visit, since they were in one house, each one of them in a room of that house ( ). Anas bin Malik, may Allah be pleased with him, said: “The Prophet, may Allah bless him and grant him peace, did not enter a house in Madinah, other than the house of Umm Sulaym, except to visit his wives. So it was said to him, so he said: ‘I have mercy on her; her brother was killed with me’ ( ), meaning Haram bin Milhan ( ), who had been killed on the day of Bir Ma’unah.

In his explanation, may Allah bless him and grant him peace, “I have mercy on them,” he said that he had left Haram bin Milhan in good condition after his death. Therefore, Al-Bukhari mentioned the previous hadith in the Book of Jihad, in the chapter on the virtue of one who equips a warrior or leaves him with good. This is from his understanding and precision, may Allah have mercy on him. So

his visit, may Allah bless him and grant him peace, to Umm Sulaym and her sister Umm Haram was in accordance with what he, may Allah bless him and grant him peace, said: ‘Whoever equips a warrior in the cause of Allah has fought, and whoever leaves a warrior in the cause of Allah with good has fought. ’” )0

In addition to the above, the Muslims gained from this visit a sign of prophethood, in the news of the Messenger, peace be upon him, about what would happen before it happened, as God showed it to him, and his telling Umm Haram that she was among the first passengers of the invading ships. What he had told came true about her boarding and invading, then her martyrdom, which prevented her from being among the people of the invading traditions that followed that, and the Messenger, peace be upon him, saw her.

Third: Where did Ahmad Subhi and who said what he said decide that the Messenger of Allah (PBUH) was alone with Umm Haram or Umm Sulaim? How did he decide that no one was with them? What prevented Anas, who was his servant, from entering his mother’s house, which was also his aunt’s house? Where was his orphan brother, and who among the husbands was present? Where were those of his relatives, and all of the Ansar around Quba who would not leave the Messenger (PBUH) alone when he visited Quba, and they were among his maternal uncles who settled among them when he first arrived in Medina?!

The Companions were keen to accompany the Messenger (PBUH), and they were happy to be with him whenever he left his house, and they sought to see him and hear him, and to see what he did.

So how could he visit Umm Haram if he went to Quba and not find anyone to meet him, or pray with him, or meet him on the road and walk with him until he was allowed to leave?! How can he enter a house, and no one who wants to enter it, whether he has a need, or a question, or a desire to benefit from the renewed vision of him, and his happiness in sitting with him, peace and blessings be upon him, enters?!

All of these matters are considered as evidence that cannot be mistaken, and indications that give certainty, that when the Prophet, peace and blessings be upon him, visited Quba and entered upon Umm Haram in her house, there were others with them, especially the presence of Anas bin Malik according to what was mentioned in the narrations of the hadith ( ).

And this evidence is what made Imam Al-Bukhari title the chapter of the story by saying: “Chapter: Whoever visits a people and says to them” and ponder carefully “a people”

Fourth: The one who ponders the hadith will find the narrator saying: “So I fed him” meaning I offered him food, and “I kept combing my hair”

Does this saying “and kept combing his hair” fit the state of the Messenger, peace and blessings be upon him, while he was eating? Or the state of Anas, while he was sitting with his aunt while the Messenger of Allah, peace and blessings be upon him, was eating? Could it not be said that the Messenger, may God bless him and grant him peace, hastened to sleep before eating, so Umm Haram fed Anas and kept combing his hair until the Prophet, may God bless him and grant him peace, woke up laughing and recounting what he saw of the Companions on the ships like kings on their beds, fighting in the way of God? It is permissible.

However, those who have disease in their hearts do not realize this, nor do they listen to the words of Al-Hafiz Al-Dimyati when he says: There is nothing in the hadith that indicates seclusion with Umm Haram, and perhaps it was with a son, or a servant, or a husband, or a follower.

They do not care about what Ibn Al-Jawzi said: I heard some of the hadith scholars say: Umm Sulaym was the sister of Amina bint Wahb, the mother of the Messenger of God, may God bless him and grant him peace, through breastfeeding. They do not care about what Ibn Wahb said: Umm Haram was one of the maternal aunts of the Messenger, may God bless him and grant him peace, through breastfeeding.

All of that does not matter to them, nor does the words of the Mother of the Believers, Aisha, may God be pleased with her, occur to them: “No, by God, the hand of the Messenger of God, may God bless him and grant him peace, never touched the hand of a woman, except that he would pledge allegiance to them verbally.” These are

all matters that are considered to be among the evidence that cannot be mistaken, and indications that give rise to certainty that the Prophet, may God bless him and grant him peace, was a close relative of Umm Sulaym and her sister Umm Haram. Especially since some narrations say: “The Prophet, peace and blessings be upon him, would enter Umm Sulaym’s house and sleep on her bed, and she was not there. And another

narration says: “The Prophet, peace and blessings be upon him, slept and woke up, and she was washing her head, so he woke up laughing, so she said: O Messenger of Allah, are you laughing at my head? He said: No.

Hence: There is no problem with Umm Haram combing the head of the Messenger of Allah, peace and blessings be upon him, assuming that we take the apparent meaning of the hadith, because it is permissible for a person in ihram to touch the head and other things that are not private, and it is permissible to be alone with a person in ihram and sleep with her.

And someone might say: The female relatives of the Prophet, peace and blessings be upon him, are well-known, and neither Umm Sulaym nor Umm Haram are among them. ( ) And the answer is:We are talking about a society that did not keep records of kinship, especially if the kinship was to women. There are many female relatives who were overlooked by history in this society, and neglected by the narrators ( ).

Fifthly: There is nothing in the narrations of the story that indicates what Ahmad Subhi claimed, and those who said what he said: that the Messenger of Allah (peace and blessings of Allah be upon him) entered

upon Umm Haram in the absence of her husband, because Umm Haram had been married twice, she married once before Ubadah ibn al-Samit, and gave birth, then her son was killed as a martyr in one of the battles of Islam, and she remained without a husband due to her old age, then Allah willed that she marry Ubadah ibn al-Samit and he remained with her after the passing of the Prophet (peace and blessings of Allah be upon him), and this occurred in the words of Anas ibn Malik himself, as he narrated from his aunt the hadith that is the subject of our discussion now. In some narrations of the hadith, he said: Then she married after that to Ubadah ibn al-Samit, may God be pleased with him.

As for this sentence that was mentioned by those in whose hearts is sickness, and which is mentioned in some narrations of this hadith, which is: “It was Ubadah ibn al-Samit,” the scholars have agreed that this sentence is an interjection, and it is from the words of the narrator explaining the situation of Umm Haram when she went to the Levant, or to the island of Cyprus, and died there.

What is meant by his saying here: “And she was under Ubadah” is to inform about what happened after that, and this is what al-Nawawi and others relied on, following Qadi Iyad, and Ibn Hajar preferred it.

I said: Even if Ubadah was under her at that time, there is no doubt that it would have pleased him that the Prophet, may God bless him and grant him peace, ate from what his wife had presented to him, even if it was without his special permission.

Likewise, his, may God bless him and grant him peace, entering upon his wife at that time when he was not present, is not problematic, due to Umm Haram’s kinship to the Messenger of God, may God bless him and grant him peace, and because he was not alone, may God bless him and grant him peace, as was previously established, assuming there was no kinship.

And for his infallibility, peace be upon him, with all that came before first and last ( )

Sixth: What the enemies of his infallibility, peace be upon him, claimed, and tried to deceive the reader, that the narrations of the hadith contain that the Prophet, peace be upon him, used to exchange unacceptable words with Umm Haram, may God protect him from that.

This is one of them who fabricated slander against the Messenger of God, peace be upon him, and the narrations of the story respond to them, for all that is in it is that he, peace be upon him, visited Umm Haram, slept with her, and woke up laughing, and Umm Haram asked him about the matter that made him laugh, so he told her that people from his nation would ride the sea, its back, and its middle, and they would be in it, and it is a matter in which there are like kings on beds, and this is a matter that pleases the Prophet, peace be upon him, and pleases him, because of the dangers in it, for in it is the danger of riding the sea, and in it is jihad, and in jihad there are terrors, and in it is the possibility of death and martyrdom, and Umm Haram knows that and realizes it, then she covets it and seeks it, and asks the Prophet, peace be upon him, who Do not reject his supplication, and say to him: Ask Allah to make me one of them. The Prophet asked his Lord, and his Lord, the Almighty, answered him. Umm Haram asked him after he slept a second time at the same time, and he got up laughing, why are you laughing, O Messenger of Allah? He said: As he said the first time: “Some people from my nation will ride the sea like kings on thrones.” She said: O Messenger of Allah! Am I one of them? He said: No, you are one of the first.

Days passed, and Umm Haram rode with her husband, and on the seashore, she rode a mount, and she fell from her mount and died, and her grave, according to some, is still visible. People in Cyprus know it as the grave of the righteous woman.

What is this hadith that took place between the Prophet, peace and blessings be upon him, and Umm Haram, may Allah be pleased with her? It is a hadith about dangers and horrors, a hadith about death and martyrdom, a hadith about the perfection of the self until the hour of death, a hadith about the joy of the Prophet, peace and blessings be upon him, for his nation when they spread the religion and carry

The JIHAD

Such a hadith is a hadith about manhood and perfection, a hadith about the desire for the mercy and pleasure of God.

So what is the relationship between such a difficult hadith and hadiths about contentment and following the desires of the self?!

Where is what the enemies of Islam claim, that the story contains deliberate hints and allusions that make the reader doubt the morals of the Prophet (peace and blessings of Allah be upon him) and his infallibility in his behavior?!

Where was her sister Umm Sulaym, and her son and her nephew Anas, the narrator of the hadith, from these hints? Why

did the narrators not transmit it, they who are keen to transmit every little and big thing, even the movements and stillness, from the infallible one (peace and blessings of Allah be upon him)?!

A person does not hear the authentic hadith and understand it as it is, if he is sound of soul and good nature, while he deviates from it if he is a sick and crooked person of soul.

Such a hadith is a hadith about manhood and perfection, a hadith about the desire for the mercy and pleasure of God.

So what is the relationship between such a difficult hadith and hadiths about contentment and following the desires of the self?!

Where is what the enemies of Islam claim, that the story contains deliberate hints and allusions that make the reader doubt the morals of the Prophet (peace and blessings of Allah be upon him) and his infallibility in his behavior?!

Where was her sister Umm Sulaym, and her son and her nephew Anas, the narrator of the hadith, from these hints? Why

did the narrators not transmit it, they who are keen to transmit every little and big thing, even the movements and stillness, from the infallible one (peace and blessings of Allah be upon him)

A person does not hear the authentic hadith and understand it as it is, if he is sound of soul and good nature, while he deviates from it if he is a sick and crooked person of soul.

Does a well ooze except what is in it?

Is it possible for us to ask for a firebrand from the water?

Or to scoop water from the fire?

They used to say in the past: Every vessel exudes what is in it.

I bear witness that God Almighty protected His Prophet, peace and blessings be upon him, from the accursed Satan, and protected him in his conduct and guidance, and the words of his Lord came true regarding him: “And indeed, you are of a great moral character.” ( ) And God,

the Blessed and Exalted, is Most High and All-Knowing

🚨 briefly

The Christians who raise this doubt want to say:

“Muhammad is not a prophet, and the evidence for that is that he was alone with Umm Haram and she combed his hair. He forbade being alone with a foreign woman and looking at her, but that was in front of people. As for away from their sight, the matter is different.”

There are things that our brothers who refute the doubt did not pay attention to:

First:

Umm Haram is

the daughter of Milhan bin Khalid bin Zaid bin Haram bin Jundub bin Aamir bin Ghanim,

and Umm Abdul Muttalib is Salma bint Amr bin Zaid bin Labid bin Khirash bin Aamir bin Ghanim bin Adi bin An-Najjar.

Look…

The two women meet in Aamir bin Ghanim, and between them and Aamir there are four grandfathers for each of them

So Umm Haram is from the generation of Umm Abdul Muttalib or the generation of Abdul Muttalib himself

Look at the age difference between her and the Chosen One

Second:

The hair may have been combed with a barrier without touching, such as combing with a comb, for example.

Third:

What removes the doubt from its roots is that the hadith that they used to challenge the prophethood of Muhammad, may God bless him and grant him peace, is in fact evidence of his prophethood, may God bless him and grant him peace, as it is news of unseen events that will occur after him, may God bless him and grant him peace