It has been narrated on the authority of Anas bin Malik (RA) that eighty Persons from the inhabitants of Makkah swooped down upon the Messenger of Allah ( صلی اللہ علیہ وسلم ) from the mountain of Tan'im. They were armed and wanted to attack the Holy Prophet ( صلی اللہ علیہ وسلم ) and his Companions unawares. He (the Holy Prophet) captured them but spared their lives. So, God, the Exalted and Glorious, revealed the verses: "It is He Who restrained your hands from them and their hands from you in the valley of Makkah after He had given you a victory over them."

It has been narrated on the authority of Anas that, on the Day of Hunain, Umm Sulaim took out a dagger she had in her possession. Abu Talha saw her and said: Messenger of Allah, this is Umm Sulaim. She is holding a dagger. The Messenger of Allah ( صلی اللہ علیہ وسلم ) asked (her): What for are you holding this dagger? She said: I took it up so that I may tear open the belly of a polytheist who comes near me. The Messenger of Allah ( صلی اللہ علیہ وسلم ) began to smile (at these words). She said: Messenger of Allah, kill all those people-other than us-whom thou hast declared to be free (on the day of the Conquest of Makkah). (They embraced Islam because) they were defeated at your hands (and as such their Islam is not dependable). The Messenger of Allah ( صلی اللہ علیہ وسلم ) said: Umm Sulaim. God is sufficient (against the mischief of the polytheists) and He will be kind to us (so you need not carry this dagger).

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It has been narrated on the authority of Anas bin Malik (RA) who said that the Messenger of Allah ( صلی اللہ علیہ وسلم ) allowed Umm Sulaim and some other women of the Ansar to accompany him when he went to war; they would give water (to the soldiers) and would treat the wounded.

It has been narrated on the authority of Anas bin Malik (RA) who said: On the Day of Uhud some of the people, being defeated, left the Holy Prophet ( صلی اللہ علیہ وسلم ) (may peace he upon him), but Abu Talha stood before him covering him with a shield. Abu Talha was a powerful archer who broke two or three bows that day. When a man would pass by carrying a quiver containing arrows, he would say: Spare them for Abu Talha. Whenever the Holy Prophet ( صلی اللہ علیہ وسلم ) raised his head to look at the people, Abd Talba would say: Prophet ( صلی اللہ علیہ وسلم ) of Allah, may my father and my mother be thy ransom, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck. The narrator said: I saw A'isha bint Abu Bakr (RA) and Umm Sulaim, both of them had tucked up their garments, so I could see the anklets on their feet. They were carrying water-skins on their backs and would pour water into the mouths of the people. They would then go back (to the well), would fill them again and would return to pour water into the mouths of the soldiers. (On this day) Abu Talha's sword dropped down from his hands twice or thrice because of drowsiness.

It has been narrated on the authority of Yazid bin Hurmuz that Najda wrote to Ibn Abbas (RA) inquiring of him five things. Ibn Abbas (RA) said: If I had not the fear of committing (sin) for concealing the knowledge I would not have written to him. Najda wrote to him saying (after praising the Almighty and invoking blessings on the Prophet): Tell me whether the Messenger of Allah ( صلی اللہ علیہ وسلم ) took women to participate with him in Jihad; (if he did), whether he allotted them a regular share from the booty; whether he killed the children of (the enemy in the war how long an orphan would be entitled to consideration as such and for whom the Kbums (fifth part of the booty) was booty. Ibn Abbas (RA) wrote to him: You have written asking me whether the Messenger of Allah ( صلی اللہ علیہ وسلم ) took women with him to participate in Jihad. He did take them to the battle and sometimes he fought along with them. They would treat the wounded and were given a reward from the booty, but he did not assign any regular share for them. And the Messenger of Allah ( صلی اللہ علیہ وسلم ) did not kill the children of the enemy, so thou shouldst not kill the children. Also you have written to me asking me when the orphanhood of an orphan comes to an end. By my life, if a man has become bearded but is still incapable of getting his due from others as well as meeting his obligation towards them, (he is yet an orphan to be treated you such), but when he can look after his interests like grown-up people, he is no longer an orphan. And you have written to me inquiring about Khums as to whom it is meant for. (In this connection) we (the kinsmen of the Messenger of Allah) ( صلی اللہ علیہ وسلم ) used to say: It is for us, but those people (i. e. Banu Umayya) have denied it to us.

This tradition has been narrated by the game authority (Yazid bin Hurmus) through a different chain of transmitters with the following difference in the elucidation of one of the points raised by Najda in his letter to Ibn Abbas (RA): The Messenger of Allah ( صلی اللہ علیہ وسلم ) used not to kill the children, so thou shouldst not kill them unless you could know what Khadir had known about the child he killed, or you could distinguish between a child who would grow up to be a believer (and a child who would grow up to be a non-believer), so that you killed the (prospective) non-believer and left the (prospective) believer aside.

It has been narrated on the authority of Yazid bin Hurmuz who said: Najda bin 'Amir al-Haruri wrote to Ibn Abbas (RA) asking him about the slave and the woman as to whether they would get a share from the booty (it they participated in Jihad); about the killing of (enemy) children (in war); about the orphan as to when his orphanhood comes to an end; about kinsmen (of the Holy Prophet) as to who they are. He said to Yazid: Write to him. (If he were not likely to fall into folly, I would not have written to him.) Write: You have written asking about the woman and the slave whether they would get a share of the booty if they participated in Jihad. (You should know that) there is nothing of the sort for them except that they will be given a prize. And you have written asking me about the killing of the enemy children in war. (You should understand that) the Messenger of Allah ( صلی اللہ علیہ وسلم ) (may peare be upon him) did not kill them. and thou shouldst not kill them unless thou knew what the companion of Moses (ؑ) (i. e. Khadir) knew about the boy he had killed. And you have written asking me about the orphan as to when the period of his orphanhood comes to an end, so that the sobriquet of "orphan" is dropped from him. (In this regard, you should know that) the sobriquet "orphan" will not be dropped from him until he attains maturity of body and mind. And you have written asking me about the close relatives (of the Holy Prophet) as to who they are. We think that it is we, but our people have denied us this (position and its concomitant privileges).

This hadith has been narrated on the authority of Yazid bin Hurmuz through another chain of transmitters.

It has been narrated on the anthority of Yazid bin Hurmuz who said: Najda wrote to Ibn Abbas (RA) . I was sitting in the company of Ibn 'Abbas when he read his letter and wrote its reply. Ibn Abbas (RA) said: Were it not for preventing him from falling into wickedness, I would not have replied to his letter, may he never be joyful. He wrote in reply to him referring to the share of the close relatives (of the Holy Prophet) (from the booty) whom God has mentioned. (I have to tell you that) we thought we were the close relatives of the Messenger of Allah ( صلی اللہ علیہ وسلم ) , but our people have refused to recognise us as such. You have asked about the orphan as to when his orphanhood comes to an end. (I have to say that) when he reaches the age of marriage, attains maturity of mind, and his property is returned to him, then he is no longer an orphan. You have inquired whether the Messenger of Allah ( صلی اللہ علیہ وسلم ) (may peace be upo him) used to kill anyone from the children of the polytheists in the war. (You should know that) the Messenger of Allah ( صلی اللہ علیہ وسلم ) used not to kill any one of their children, and you (too) should not kill any one of them, except when you knew about them what Khadir had known about the boy whom he killed. And you have inquired whether there is a fixed share of the booty for women and slaves when they participate in a battle. (I have to tell you that) there is no fixed share for them except that they will be given some reward from the spoils of war.