✦Reasoned Response to Objections on the Hadith of Umm Ḥarām
Hazrat Anas bin Malik رضي الله عنه narrates that the Messenger of Allah ﷺ used to visit the house of Umm Ḥarām bint Milḥān رضي الله عنها. She would serve food to the Prophet ﷺ and search for lice in his hair. One day, the Prophet ﷺ came to her house, ate food, and lay down. When he awoke, he was smiling. Umm Ḥarām asked, “O Messenger of Allah! What caused you to smile?” He ﷺ replied, “I saw some people from my Ummah engaging in Jihad in the path of Allah over the sea, mounted on thrones like kings.” Umm Ḥarām requested, “O Messenger of Allah! Pray that I be among them.” The Prophet ﷺ made a supplication for her. Later, he ﷺ repeated the same words but added, “You will be among the first group.”
Umm Ḥarām later joined the naval expedition during the caliphate of Mu‘āwiyah رضي الله عنه, and on her return, she passed away after falling from her mount.
(Bukhari, Kitāb al-Ta‘bīr, Ḥadīth No. 6600)
Answer:
The Hadith does not mention any form of seclusion (khalwah) with Umm Ḥarām. Scholars have clearly stated that this assumption is based solely on speculation and has no supporting evidence.
Imām Ibn ʿAbd al-Barr رحمه الله writes that seclusion with a non-maḥram woman contradicts the Prophet’s ﷺ character, for he ﷺ himself said:
"Whoever believes in Allah and the Last Day should not be alone with a woman who is not his maḥram."
(Musnad Aḥmad, Ḥadīth: 14651)
It is also plausible that other members of the household were present at the time—such as her husband, ʿUbādah ibn Ṣāmit رضي الله عنه, or Anas رضي الله عنه.
In other narrations, it is mentioned that the Prophet ﷺ used to visit the home of Anas رضي الله عنه and his mother, where other family members were also present
(Muslim, Kitāb al-Ṣalāh).
Answer:
Umm Ḥarām رضي الله عنها was a maḥram to the Prophet ﷺ. The majority of Hadith scholars agree that she was the Prophet’s ﷺ foster-aunt.
Notable scholars such as Ibn Wahb, Ibn Ḥajar, and others have confirmed that Umm Ḥarām was the foster sister of the Prophet’s mother, thus establishing foster kinship (raḍā‘ah)
(Fatḥ al-Bārī: 11/87).
According to Islamic law, foster relations establish maḥram status, and in such cases, physical interaction is permissible.
Answer:
In Tārīkh Dimashq by Ibn ʿAsākir, there is testimony from Anas رضي الله عنه affirming that Umm Ḥarām was the Prophet’s ﷺ maternal aunt
(Tārīkh Dimashq, Ḥadīth: 74127).
This foster relationship is also supported by multiple independent chains, indicating that there was a familial connection between the Prophet’s parents and Umm Ḥarām’s family through foster ties.
This Hadith has been recorded by Imām Bukhārī, Imām Muslim, Imām Mālik, and others—all of whom have classified it as authentic (ṣaḥīḥ).
The prophecy contained in the Hadith—naval Jihad and its success—was later fulfilled, providing another strong affirmation of the Hadith’s truthfulness.
"The Prophet ﷺ had nine wives. Why would he need to visit another woman?"
Answer:
This objection arises purely from ignorance and malice. Referring to Umm Ḥarām رضي الله عنها as a “non-related woman” completely ignores her foster relationship with the Prophet ﷺ.
All Companions, the Mothers of the Believers, and the people of Madinah were fully aware of the Prophet’s ﷺ character, and none of them ever objected to this incident.
"Those who narrate such Hadiths should be punished."
Answer:
This accusation amounts to a direct attack on the integrity and dedication of Hadith scholars.
Such statements aim to discredit Hadith literature and slander Islam itself.
Umm Ḥarām رضي الله عنها participated in the naval expedition during the reign of Muʿāwiyah رضي الله عنه and was martyred upon returning, after falling from her mount.
This event stands as a testament to her sacrifice and noble status in Islam.
Umm Ḥarām رضي الله عنها was the foster-aunt of the Prophet ﷺ, making any interaction between them entirely in accordance with Islamic law.
The objections raised against this Hadith are based either on ignorance or intentional misrepresentation, aimed at creating doubt about the Prophet ﷺ and Islam.
Hadith scholars and jurists have already provided detailed and reasoned responses to these objections, affirming the authenticity and context of the narration.
