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Rumaysa' bt. Milhan

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Sahaba
Rumaysa' bt. Milhan
Personal Information
Full Name Rumaysa' bt. Milhan b. Khalid b. Zayd
Epithet Umm Sulaym
Lineage Khazraj
Well-Known Relatives Anas b. Malik (son), Abu Talha (husband)
Muhajir/Ansar Ansar
Place(s) of Residence Medina
Religious Information
Presence at Ghazwas Uhud
Khaybar
Hunayn

Rumayṣāʾ bt. Milḥān b. Khālid b. Zayd (Arabic: رُمَیصاء بنت مِلحان بن خالد بن زید) was a female companion of Prophet Muhammad (s) and one of the first people of Yathrib (and Ansar) who converted to Islam in Medina.

Before Islam, she married Malik b. Nadr and then she married Abu Talha on the condition that he converts to Islam.

She accompanied the Prophet (s) in many battles, such as the battles of Khaybar and Hunayn and took care of the injured in the Battle of Uhud. Rumaysa' was highly respected by the Prophet (s) such that the he (s) frequently went to her house, and once he personally settled her dispute with her husband, Abu Talha.

Aisha, Umm Salama, and Anas b. Malik narrated hadiths from Rumaysa'.

Names and Lineage

Rumaysa' is also mentioned as Ghumaysa', Sahla, Rumayla, Anifa, and Rumaytha.[1] Her teknonym was Umm Sulaym with which she was mostly known. She was from Ansar and from the Khazraj tribe.[2] Her mother, Mulayka bt. Malik b. 'Adiy, was from the Banu Najjar tribe.[3]

Before Islam

Before the emergence of Islam, Rumaysa' married Malik b. Nadr and gave birth to Anas.[4] After the introduction of Islam in Medina, Rumaysa' was one of the first Ansar who converted to Islam and encouraged her son, Anas, to convert to Islam.[5] Malik b. Nadr was so upset about his wife and son converting to Islam that he left to Syria and died there.[6]

After Malik’s death, Rumaysa' did not get married again until Anas grew up into an adult.[7] After that, Abu Talha proposed for marriage. She accepted the proposal on the condition that he convert to Islam and abandon the worship of idols. Abu Talha converted to Islam and they gave birth to Abu 'Umayr and 'Abd Allah.[8]

Presence in the Battles

When the Prophet (s) entered Medina, Rumaysa' welcomed him and assigned her 10-year old son, Anas, with the task of serving the Prophet (s).[9]

Rumaysa' was present in many of the Prophet's (s) ghazwas or battles. In the Battle of Uhud, she carried a waterskin to supply water to the injured and took care of them.[10] She also carried a dagger with her to defend herself in cases of emergency.[11]

In the Battle of Khaybar (7/628), she was one of the few women who were present in the battle.[12]

In 7/628, al-Muqawqis, the king of Alexandria, sent gifts, including two bondwomen, to the Prophet (s) in response to his call to Islam. the Prophet (s) left the gifts with Rumaysa' for a while.[13]

In the Battle of Hunayn (8/630), Rumaysa' asked the Prophet (s) to kill people who fled the battlefield, just like the polytheists.[14] Although men were escaping the battlefield, she stayed in the field and held a dagger to defend herself, despite the fact that she was pregnant with her son, 'Abd Allah b. Abi Talha.[15]

After the Prophet's (s) Demise

There is not much information about Rumaysa'’s life after the Prophet's (s) demise. Ibn Shahrashub[16] cited a hadith according to which Rumaysa' saw red rains coming from the sky after the martyrdom of Imam al-Husayn (a).

Her Place with the Prophet (s)

According to Anas b. Malik, the Prophet (s) frequently went to Rumaysa's house and said recommended prayers there and prayed for her and her family.[17]

When the Prophet (s) was in the house of Rumaysa' and Abu Talha to have a meal, by divine blessings, he and his companions were fed with a little food.[18]

Once there was a dispute between Rumaysa' and her husband, Abu Talha. Rumaysa' expressed her complaints to the Prophet (s) and he settled the dispute in person.[19]

Narration of Hadiths

Rumaysa' counts as a narrator of hadiths and a wise and knowledgeable woman.[20]

Aisha, Umm Salama, and Anas b. Malik narrated hadiths from her.[21]

Notes

  1. Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 424; Ibn Ḥajar, Taqrīb al-tahdhīb, vol. 8, p. 409.
  2. Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 2, p. 304.
  3. Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 424-425.
  4. Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 425; Ibn Ḥajar, Taqrīb al-tahdhīb, vol. 8, p. 409.
  5. Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 424; Ibn Ḥajar, Taqrīb al-tahdhīb, vol. 8, p. 409.
  6. Ibn ʿAbd al-Barr, al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 4, p. 1940.
  7. Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 425-426; Ibn Ḥajar, Taqrīb al-tahdhīb, vol. 8, p. 409.
  8. Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 425-427.
  9. Ibn Ḥajar, Taqrīb al-tahdhīb, vol. 8, p. 410.
  10. Wāqidī, al-Maghāzī, vol. 1, p. 249; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 425.
  11. Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 2, p. 304.
  12. Wāqidī, al-Maghāzī, vol. 2, p. 685; Ibn Hishām, al-Sīra al-nabawīyya, vol. 3, p. 354; Maqrizī, Imtāʿ al-asmāʾ, vol. 10, p. 54.
  13. Ṭabarī, Tārīkh al-Ṭabarī, vol. 3, p. 21.
  14. Wāqidī, al-Maghāzī, vol. 3, p. 903-904; Ṭabarī, Tārīkh al-Ṭabarī, vol. 3, p. 76-77.
  15. Wāqidī, al-Maghāzī, vol. 3, p. 904; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 425; Ibn Hishām, al-Sīra al-nabawīyya, vol. 4, p. 88-89.
  16. Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 212.
  17. Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 426-427; Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 2, p. 309.
  18. Mālik b. Anas. al Muwaṭṭāʾ, vol. 2, p. 927-928; Maqrizī, Imtāʿ al-asmāʾ, vol. 5, p. 165; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 1, p. 90;
  19. Aḥmad b. Ḥanbal. Musnad-i Aḥmad, vol. 1, p. 214; Ibn ʿAsākir, ʿAlī b. al-Ḥasan. Tārīkh madīnat Dimashq, vol. 37, p. 471.
  20. Ibn Abī l-Ḥātam, al-Jarḥ wa l-taʿdīl, vol. 9, p. 464; Ibn ʿAbd al-Barr, al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 4, p. 1940.
  21. Ibn al-Athīr, Usd al-ghāba, vol. 6, p. 119, 346.

References

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