Bukhari

The Appropriateness Between the Chapter and the Hadith:

Imam al-Bukhari rahimahullah established a chapter on supplicating for martyrdom, and alongside it, he mentioned the narration of Sayyiduna Umar radi Allahu anhu, which directly corresponds to the chapter. However, there is an apparent issue in the hadith of Sayyidah Umm Haram radi Allahu anha, namely that the chapter mentions the desire for martyrdom, while the hadith of Sayyidah Umm Haram radi Allahu anha mentions the desire for participating in a military expedition (ghazwah). For this reason, Allamah Ibn al-Teen rahimahullah raised this objection:

“There is no appropriateness between this hadith and the chapter heading, because the chapter mentions the desire for martyrdom, while the hadith mentions the desire for a military expedition.” [فتح الباري، ج 4، ص: 12]

Allamah al-‘Ayni rahimahullah states:

«بأن الثمرة العظمى من الغذو هي الشهادة، وقيل: حاصل الدعا بالشهادة أن يدعو الله . . . . .» [عمدة القاري، ج، 14، ص: 126]

“That is, the desire for a military expedition is ultimately for the great fruit of martyrdom, because the primary objective of participating in jihad is to attain martyrdom in the path of Allah.”

In other words, the very purpose of supplicating to participate in a military expedition is to attain martyrdom; thus, this is where the appropriateness between the chapter heading and the hadith lies.

Ibn al-Muneer rahimahullah states:

«وجه دخول هذه الترجمة الفقه أن الظاهر من الدعاء بالشهادة يستلزم طلب نصر الكافر المسلم واعانة من يعصه الله على من يطيعه . . . . .» [فتح الباري، ج 6، ص: 12]

“The jurisprudential reasoning for including this under the chapter is that the apparent meaning of supplicating for martyrdom necessarily entails seeking victory for the disbeliever over the Muslim and seeking the support of Allah’s command for His obedient servant. That is, a Muslim is only martyred when the disbeliever prevails, but the real objective is nothing other than the lofty rank that is attained through martyrdom.”

From Ibn al-Muneer rahimahullah’s clarification, it is also clear that martyrdom is, in reality, in fighting against the disbelievers. Sayyidah Umm Haram radi Allahu anha desired to participate in a military expedition, and that too was against the disbelievers.

Furthermore, Ibn al-Muneer rahimahullah writes:

“He specifically pointed this out because supplicating for martyrdom could imply that the disbelievers would become dominant and the Muslims would be overcome. But since this situation is not the intended objective, if someone supplicates for martyrdom for himself, there is no harm in it. Because to attain the great objective, the unintended consequence can be tolerated, and the dominance of the disbelievers is not sought or intended, but rather it is unintended and undesired. Therefore, for the sake of the great objective, this unintended consequence is tolerated.” [فتح الباري، ج 6، ص: 10]

Ibn al-Mulaqqin rahimahullah, while explaining the appropriateness between the chapter heading and the hadith, states:

«وقولها ”ادع الله أن يجعلني منهم“ فيه تمنى الغزو والشهادة وهو موضع تبويب البخاري الشهادة للرجال والنساء وانما فيه تمنى الغزو لا تمني الشهادة كذا قاله ابن التين» [التوضيح، ج 17، ص: 340]

“The statement of Sayyidah Umm Haram radi Allahu anha to the Prophet sallallahu alayhi wa sallam, ‘Supplicate to Allah that He makes me among this group,’ contains the desire for a military expedition and martyrdom, and this is the very subject of the chapter heading: ‘Seeking martyrdom for men and women.’ And indeed, in it is the mention of the desire for a military expedition, not martyrdom itself, as Ibn al-Teen rahimahullah has mentioned.”

Allamah Abdul Haqq al-Hashimi al-‘Umari rahimahullah states:

«و قيل: ليس فى الحديث تمنى الشهادة و انما فيه تمنى الغزو و يجاب: بأن الشهادة هي الثمرة العظمي المطلوبة فى الغزو.» [لب اللباب فى تراجم والأبواب، ج 2، ص: 423]

“It has been said that the hadith does not mention the desire for martyrdom, but rather the desire for a military expedition. The answer is: Martyrdom is a great fruit that is only attained in a military expedition.”

That is, only the one who participates in a military expedition will attain the rank of martyrdom.

Thus, this is where the appropriateness between the chapter heading and the hadith lies.

Benefit: What was the relationship of Sayyidah Umm Haram radi Allahu anha with the Prophet sallallahu alayhi wa sallam?

Some scholars have said that she was the foster maternal aunt of the Prophet sallallahu alayhi wa sallam, or that she was his foster mother. Imam Ibn Abd al-Barr rahimahullah states:

«أظن أن أم حرام أرضعت رسول الله صلى الله عليه وسلم أو اختها أم سليم فصارت كل منهما أمه او خالة من الرضاعة.» [فتح الباري، ج 11، ص: 92]

“In my opinion, Sayyidah Umm Haram radi Allahu anha nursed the Prophet sallallahu alayhi wa sallam, or her sister Sayyidah Umm Sulaym radi Allahu anha did, so in both cases, Sayyidah Umm Haram radi Allahu anha would be his foster mother or foster maternal aunt.”

Yahya ibn Ibrahim states:

«انما استجاز رسول الله صلى الله عليه وسلم أن تفلي ام حرام رأسه لانها كانت ذات محرم من قبل خالاته.»

“The reality is that the Messenger of Allah sallallahu alayhi wa sallam permitted Sayyidah Umm Haram radi Allahu anha to comb his blessed hair because she was his maternal aunt.”

Ibn Wahb rahimahullah states:

«أم حرام أحدى خالات النبى صلى الله عليه وسلم من الرضاعة، فلذالك كان يقبل عندها و ينام فى حجرها و تفلى راسه.» [فتح الباري، ج 11، ص: 92]

“Sayyidah Umm Haram radi Allahu anha was the foster maternal aunt of the Prophet sallallahu alayhi wa sallam, which is why he used to take a midday nap at her house, rest his head in her lap, and she would comb his blessed hair.”

Imam Ibn Abd al-Barr rahimahullah states:

“In my opinion, Sayyidah Umm Haram radi Allahu anha nursed the Prophet sallallahu alayhi wa sallam, and Sayyidah Umm Sulaym radi Allahu anha also nursed him, and no Muslim doubts that she was his mahram.” [الاستيعاب فى معرفة الأصحاب، ج 4، ص: 484]

Yahya ibn Ibrahim ibn Muzayn rahimahullah states:

“Sayyidah Umm Haram radi Allahu anha used to remove lice from the blessed head of the Prophet sallallahu alayhi wa sallam, because she was his mahram. Umm Abd al-Muttalib was from Banu Najjar. Ibn Wahb rahimahullah states: Sayyidah Umm Haram radi Allahu anha was among the maternal aunts of the Prophet sallallahu alayhi wa sallam.” [التمهيد، ج 226/1، 267]

Ibn al-Teen rahimahullah states:

“A group has said that Sayyidah Umm Haram radi Allahu anha was the foster maternal aunt of the Prophet sallallahu alayhi wa sallam.”

Ibn Battal rahimahullah states:

“She was the paternal aunt of his father or the paternal aunt of his grandfather.” [شرح ابن بطال، ج 10/5]

Ibn al-Mulaqqin rahimahullah states:

“Ibn al-Jawzi rahimahullah is of the opinion, as he heard from some of the huffaz, that Sayyidah Umm Sulaym radi Allahu anha was the foster sister of Aaminah.” [التوضيح شرح الجامع الصحيح، ج 17، ص: 225]

Some scholars (who do not accept a foster relationship between the Prophet sallallahu alayhi wa sallam and Sayyidah Umm Haram radi Allahu anha) have answered that the Messenger of Allah sallallahu alayhi wa sallam had control over his desires with his wives, so how could he not restrain himself with a non-mahram woman? Therefore, if he had such control with his pure wives, then he would have even greater control with a non-mahram.

Hafiz Ibn Hajar rahimahullah states:

«كان النبى صلى الله عليه وسلم معصوما يملك أربه عن زوجته فكيف عن غيرها مما هو المنذه عنه، و هو المبرأ عن كل فعل قبيح.»

“That is, the Prophet sallallahu alayhi wa sallam had control over his soul with his wives, so he had even greater control with non-women, because the Prophet sallallahu alayhi wa sallam was free from vile actions.” [فتح الباري، ج 11، ص: 92]

Some scholars have answered that the correct view is that the Prophet sallallahu alayhi wa sallam visiting a non-mahram woman was a unique characteristic (khasais) of his, i.e., this permission was only for him and not for anyone else, because he was protected from error (ma’sum ‘an al-khata’). Muhammad Ali Ithiyubi also considered this opinion to be the strongest in his detailed discussion. See: [ذخيرة العقبى، ج 26، ص: 391]

However, there are several other aspects of appropriateness which various scholars have mentioned.

At the beginning of this discussion, we tried to establish that Sayyidah Umm Haram radi Allahu anha was the foster maternal aunt of the Prophet sallallahu alayhi wa sallam. This is the answer that leaves no room for objection, because it is established by an authentic narration that:

«انه صلى الله عليه وسلم لا يدخل على أحد من النساء إلا على أزواجه إلا على أم سليم.» [فتح الباري، ج 11، ص: 92]

“That is, the Prophet sallallahu alayhi wa sallam would not enter upon any woman except his wives or Sayyidah Umm Sulaym radi Allahu anha (who was his foster mother or foster maternal aunt).”

Some scholars have interpreted this narration to mean that perhaps when the Prophet sallallahu alayhi wa sallam went to the house of Sayyidah Umm Haram radi Allahu anha, he was not alone with her, but rather her husband, son, or servant was present...

This possibility would only arise if it is established that she was not his mahram. If she was his mahram, then there is no need for such an explanation, because if the Prophet sallallahu alayhi wa sallam was ever alone with a non-mahram woman, it is established that she was his mahram, as is recorded in Sahih al-Bukhari, that when an Ansari woman came to ask a question, the Prophet sallallahu alayhi wa sallam was alone with her. [صحيح البخاري، رقم: 5234]

But in Sahih al-Bukhari, it is recorded that «ومعها صبي لها» her child was also with her. [صحيح البخاري، كتاب المناقب، رقم: 3786]

Thus, from this hadith it is clear that when the Prophet sallallahu alayhi wa sallam was alone with non-mahram women, their mahram was usually present, but this is not a necessary rule. The strongest opinion is that it was a unique characteristic (khasais) of the Prophet sallallahu alayhi wa sallam that he could be alone with a non-mahram, as is mentioned in the hadith of Sayyidah Umm Haram radi Allahu anha.

Hafiz Ibn Hajar rahimahullah states:

«والذي وضح لنا بالأدلة القوية أن من خصائص النبى صلى الله عليه وسلم جواز الخلوة بالأجنبية والنظر إليها، وهو جواب الصحيح عن قصة أم حرام رضي الله عنها دخوله عليها ونومه وعندها و تفليتها رأسه ولم يكن بينهما محرمية ولا زوجية.» [فتح الباري، ج 7، ص: 254]

“What is established by strong evidence is that being alone with a non-mahram and looking at her was a unique characteristic of the Prophet sallallahu alayhi wa sallam, and this is the correct answer (indicated by) the story of Sayyidah Umm Haram radi Allahu anha, that she used to look at his head and he used to rest at her house, and at that time, there was no other mahram present between them.”

Ibn al-‘Arabi rahimahullah states:

«عن بعض العلماء أن هذا مخصوص برسول الله صلى الله عليه وسلم أو يحتمل أنه كان قبل الحجاب.» [عارضة الأحوذي، ج 7، ص: 146]

“That is, some scholars have transmitted that this was a unique characteristic of the Prophet sallallahu alayhi wa sallam, or it is possible that this incident occurred before the command of hijab.”

Imam Jalal al-Din al-Suyuti rahimahullah also considered this answer to be the strongest, that it was among the unique characteristics of the Prophet sallallahu alayhi wa sallam that he could be alone with a non-mahram woman. Thus, he states:

“What is clear to us from strong evidence is that being alone with a non-mahram woman and looking at her was among the unique characteristics of the Prophet sallallahu alayhi wa sallam.” [الخصائص الكبرٰي، ج 2، ص: 247]

“Siraj al-Din Ibn al-Mulaqqin rahimahullah, who was the teacher of Hafiz Ibn Hajar rahimahullah, also transmitted this from some of his teachers.” [الخصائص الكبرٰي، ج 2، ص: 248]

Qadi Abu Bakr Ibn al-‘Arabi rahimahullah states:

“This was among the unique characteristics of the Prophet sallallahu alayhi wa sallam, that due to being protected from falling into temptation and corruption, he was permitted to be alone with non-mahram women.” [عمدة القاري، ج 14، ص: 86]

It is the unanimous principle of Ahl al-Sunnah wa’l-Jama‘ah that all the Prophets alayhim al-salam are protected from error (ma’sum ‘an al-khata’). Even if a Prophet is alone with a woman, he is still at the highest level of piety and purity.

Because the Prophets alayhim al-salam are specially protected from sins, and this is solely the act of Allah Ta‘ala.

And also keep in mind that according to the hadith of the Messenger of Allah sallallahu alayhi wa sallam, Sayyidah Umm Haram radi Allahu anha was among the army that was given glad tidings of Paradise. Therefore, a woman who was given the glad tidings of Paradise, with whom Allah Ta‘ala is pleased, was also at the pinnacle of righteousness and chastity. For the glad tidings of Paradise are not given without reason.

Therefore, the conclusion of this discussion is that the Prophet sallallahu alayhi wa sallam visiting and being alone with Sayyidah Umm Haram radi Allahu anha was a unique characteristic of the beloved Prophet sallallahu alayhi wa sallam, and there is no one in the world more pious than him.

Benefit Number 2:

There is a contradiction in the various chains (turq) of the hadith. Different commentators have given different explanations. From the above-mentioned portion of the hadith, it appears that Sayyidah Umm Haram radi Allahu anha was already married to Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhu. But in the forthcoming narrations, it appears that she married Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhu later. Thus, in «باب غزوة ركوب البحر», in the chain of Muhammad ibn Yahya ibn Hibban ibn Anas, it is stated:

«فتزوج بها عبادة، فخرج بها إلى الغزو.» [صحيح البخاري، رقم: 2895]

Similarly, in chapter «غزوة المرأة فى البحر», in the narration of Abu Tuwalah from Anas, «فتزوجت عبادة بن الصامت» is mentioned [صحيح البخاري، رقم: 2877]. And in the narration of Sahih Muslim, explicitly in the chain of Muhammad ibn Yahya ibn Hibban from Anas, «فتزوجت بها عبادة بعده» [صحيح مسلم، كتاب الامارة، رقم: 4935]

Reconciling the Contradiction:

The commentators of hadith have given three answers to the above contradiction:

➊ Allamah Ibn al-Teen rahimahullah states that it is possible that Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhu first married her, then divorced her. Then Sayyidah Umm Haram radi Allahu anha married Sayyiduna ‘Amr ibn Qays radi Allahu anhu, and after his martyrdom in the Battle of Uhud, she remarried Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhu.

➋ Qadi ‘Iyad rahimahullah and Imam Nawawi rahimahullah answered this contradiction by saying that the narrations which indicate that she was first married to Sayyiduna ‘Ubadah radi Allahu anhu are reporting an event that occurred later.

➌ Imam Mazzi rahimahullah wrote that Sayyidah Umm Haram radi Allahu anha was initially married to Sayyiduna ‘Amr ibn Qays radi Allahu anhu. After him, she then married Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhu. This very point is also supported by Hafiz Ibn Hajar rahimahullah. [فتح الباري، ج 6، ص: 76 - شرح صحيح مسلم للنووي، ج 2، ص: 136 - تهذيب الكمال فى أسماء الرجال، ج 35، ص: 339 - فتح الباري، ج 11، ص: 73]

Hadith Commentary:
At that time, Muawiyah (radi Allahu anhu) was the governor of Egypt and it was the era of the caliphate of Uthman (radi Allahu anhu), when Muawiyah (radi Allahu anhu) sought permission from the Prophet (sallallahu alayhi wa sallam) to launch a military expedition against Rome. Upon receiving permission, the very first naval fleet of the Muslims was prepared, which waged war against Rome.

Umm Haram (radi Allahu anha) also participated in this battle along with her husband, and thus, in accordance with the prophecy of the Prophet (sallallahu alayhi wa sallam), she took part in the very first naval battle of the Muslims and was martyred.

Radi Allahu anha.

Her martyrdom occurred when the Muslims were returning from jihad; although Umm Haram herself did not fight, she set out in the path of Allah, and according to the explicit text of the Qur’an and Hadith, whoever sets out for jihad and dies on the way is also a martyr.

Thus, Umm Haram attained martyrdom, and in this way, the supplication of the Prophet (sallallahu alayhi wa sallam) was fulfilled.

Umm Haram (radi Allahu anha) was the milk-aunt of the Prophet (sallallahu alayhi wa sallam), which is why he used to visit her; she was even more compassionate to him than a mother (radi Allahu anha).

From this narration, it is established that women can also participate in jihad.

The intention of Imam Bukhari (rahimahullah) is that just as a man can make this supplication, “O Allah, make me among the mujahideen, grant me martyrdom,” similarly, a woman can also make this supplication.

In the time of the Prophet (sallallahu alayhi wa sallam) and also during the era of the Rightly Guided Caliphs, women accompanied the mujahideen.

Women performed services such as providing food and drink and tending to wounds.

The supplication of Umar (radi Allahu anhu) was accepted, and he was martyred in Madinah at the hands of Abu Lulu the Magian (radi Allahu anhu wa ardah).

Hadith Commentary:
➊
During the caliphate of Uthman (radi Allahu anhu), Muawiyah (radi Allahu anhu) sought permission to launch a military expedition against Rome. Upon receiving permission, the very first naval fleet of the Muslims was prepared, which set out on a sea voyage to wage war against Rome. Among this army were Abu Dharr al-Ghifari (radi Allahu anhu), Ubadah ibn al-Samit (radi Allahu anhu), his esteemed wife Umm Haram bint Milhan (radi Allahu anha), and other noble Companions (radi Allahu anhum ajma‘in). In this expedition, Umm Haram (radi Allahu anha) was martyred. The incident of her martyrdom occurred when the Muslims were returning from jihad.

➋
Imam al-Bukhari (rahimahullah) means that just as a man can participate in jihad and supplicate for martyrdom, likewise a woman can also make this supplication: “O Allah, include me among the mujahidin; O Allah, grant me the death of a martyr.”

➌
During the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam) and the caliphates of the Rightly Guided Caliphs (radi Allahu anhum ajma‘in), women would also accompany the mujahidin for jihad and would serve them by providing food, drink, and tending to their wounds.

➍
The Messenger of Allah (sallallahu alayhi wa sallam) smiled out of joy that after him, his Ummah would also attain dominance through jihad, and indeed, this is what happened. In any case, the prophecy of the Messenger of Allah (sallallahu alayhi wa sallam) proved true, and the naval journey mentioned in the hadith became the cause for the conquest of Africa.

➎
It should be noted that Umm Haram (radi Allahu anha) was the foster maternal aunt of the Messenger of Allah (sallallahu alayhi wa sallam), which is why he would often visit her home. She, too, would treat him with motherly affection.

Radi Allahu ta‘ala anha.

Hadith Commentary:
At that time, Muawiyah (radi Allahu anhu) was the governor of Egypt and it was the era of the caliphate of Uthman (radi Allahu anhu), when Muawiyah (radi Allahu anhu) sought permission from the Prophet (sallallahu alayhi wa sallam) to launch a military expedition against Rome. Upon receiving permission, the very first naval fleet of the Muslims was prepared, which waged war against Rome.
Umm Haram (radi Allahu anha) also participated in this battle alongside her husband, and thus, in accordance with the prophecy of the Prophet (sallallahu alayhi wa sallam), she took part in the very first naval battle of the Muslims and was martyred.
Radi Allahu anha.
Her martyrdom occurred when the Muslims were returning from jihad; although Umm Haram herself did not fight, she set out in the path of Allah, and according to the explicit texts of the Qur’an and Hadith, whoever sets out for jihad and dies on the way is also considered a martyr (shaheed).
Thus, Umm Haram attained martyrdom, and in this way, the supplication of the Prophet (sallallahu alayhi wa sallam) was fulfilled.
Umm Haram (radi Allahu anha) was the milk-aunt of the Prophet (sallallahu alayhi wa sallam), which is why he used to visit her; she was even more affectionate to him than a mother (radi Allahu anha).
From this narration, it is established that women can also participate in jihad.
The intention of Imam Bukhari (rahimahullah) is that just as a man can make this supplication, “O Allah, make me among the mujahideen, grant me martyrdom,” similarly, a woman can also make this supplication.
In the time of the Prophet (sallallahu alayhi wa sallam) and even after, during the era of the Rightly Guided Caliphs, women accompanied the mujahideen.
Women performed services such as providing food and drink and tending to wounds.
The supplication of Umar (radi Allahu anhu) was accepted, and he was martyred in Madinah at the hands of Abu Lulu the Magian (radi Allahu anhu wa ardah).

Hadith Commentary:
➊
During the caliphate of Uthman (radi Allahu anhu), Muawiyah (radi Allahu anhu) sought permission to launch a military expedition against Rome. Upon receiving permission, the very first naval fleet of the Muslims was prepared, which set out by sea to wage war against Rome. Among this army were Abu Dharr al-Ghifari (radi Allahu anhu), Ubadah ibn al-Samit (radi Allahu anhu), his esteemed wife Umm Haram bint Milhan (radi Allahu anha), and other noble Companions (radi Allahu anhum ajma'in). In this expedition, Umm Haram (radi Allahu anha) was martyred. The incident of her martyrdom occurred when the Muslims were returning from jihad.

➋
Imam al-Bukhari (rahimahullah) means that just as a man can participate in jihad and supplicate for martyrdom, likewise a woman can also make this supplication: "O Allah, include me among the mujahideen; O Allah, grant me the death of a martyr."

➌
During the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam) and the caliphates of the Rightly Guided Caliphs (radi Allahu anhum ajma'in), women would also accompany the mujahideen for jihad and would serve them by providing food, drink, and tending to their wounds.

➍
The Messenger of Allah (sallallahu alayhi wa sallam) smiled out of happiness that after him, his Ummah would also attain dominance through jihad, and indeed, this is what happened. In any case, the prophecy of the Messenger of Allah (sallallahu alayhi wa sallam) proved true, and the naval journey mentioned in the hadith became the cause for the conquest of Africa.

➎
It should be noted that Umm Haram (radi Allahu anha) was the foster maternal aunt of the Messenger of Allah (sallallahu alayhi wa sallam), which is why he would often visit her home. She, too, would treat him with motherly affection.

Radi Allahu ta'ala anha.

Takhrij al-Hadith:
[وأخرجه البخاري 2788، 2789، ومسلم 160/1912، من حديث مالك به]

Jurisprudential Explanation:
➊ Umm Haram and Umm Sulaym (radi Allahu anhuma) were both sisters. Ibn Abd al-Barr said: I think that either Umm Haram or Umm Sulaym nursed the Messenger of Allah (sallallahu alayhi wa sallam), meaning that one of them was his foster mother and the other his foster maternal aunt. See: [التمهيد 1/226]
● This same statement is narrated from Imam Abdullah ibn Wahb al-Misri and others.
➋ If a woman gives someone food, etc., from her husband's wealth and the husband's displeasure is not known, then this food is lawful, and the woman's husband also receives reward.
➌ Waging jihad against the disbelievers by sea and establishing naval fleets is a highly virtuous act.
➍ It is permissible for women to participate in jihad.
➎ It is permissible for both men and women to travel by sea.
➏ Waging jihad under the authority of any Muslim ruler is permissible until the Day of Judgment, whether he is a king, caliph, etc.
➐ In this hadith, there is a great virtue for Sayyiduna Muawiyah ibn Abi Sufyan, the scribe of revelation (radi Allahu anhu), under whose supervision this great military expedition was launched, and the Messenger of Allah (sallallahu alayhi wa sallam) was very pleased with it.
➑ The reward for one who is martyred in the path of Allah and one who dies a natural death in that state is equal, and according to some scholars, the martyr's reward is greater.
➒ According to some scholars, naval jihad is superior to land jihad, and in the present era, this view appears to be more correct; therefore, Muslims should prepare the best naval fleets.
➓ In another authentic chain of this narration, it is mentioned that the sleep of the Prophet (sallallahu alayhi wa sallam) was a midday nap (qaylulah), and that Umm Haram participated in the naval jihad together with her husband, Sayyiduna Ubadah ibn al-Samit (radi Allahu anhuma).

A few additional benefits are also presented:
➊ This military expedition and naval jihad of Sayyiduna Muawiyah (radi Allahu anhu) took place during the caliphate of Sayyiduna Uthman (radi Allahu anhu), and at the location of Cyprus, Sayyidah Umm Haram (radi Allahu anha) passed away.
➋ The dreams of the Prophets are revelation.
➌ This hadith is also among the evidences of Prophethood. The Messenger of Allah (sallallahu alayhi wa sallam) informed of unseen matters which were fulfilled exactly after his passing.
➍ All the narrations in which sea travel is prohibited are weak and rejected.
➎ Wishing to participate in a good deed is a requirement of faith.
➏ It is permissible to ask someone to supplicate for a good deed.