Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

It was transmitted by Ibn Saʿd through ʿAbd Allah ibn Jaʿfar al-Raqqī, from ʿUbayd Allah ibn ʿAmr, from him.

Ibn Saʿd further states: ʿAbd Allah ibn Jaʿfar informed us, ʿUbayd Allah narrated to us, from ʿAbd al-Karīm, from al-Barāʾ ibn Zayd, that the Prophet ﷺ once lay down (1) in the house of Umm Sulaym on a leather mat. He perspired, and when he awoke she was wiping up the sweat, so he asked, “What are you doing?”

She replied, “I am collecting this blessing that comes from you (2).”

Ibn Jurayj relates, on the authority of ʿAbd al-Karīm ibn Mālik, who said: al-Barāʾ, the grandson of Anas, told me—on the authority of Anas—that the Prophet ﷺ entered the home of Umm Sulaym while a waterskin was hanging there. He drank from it while standing, whereupon she went to the mouth of the waterskin and cut it off.

This report is also narrated by ʿUbayd Allah ibn ʿAmr, who adds: “and she kept it with her (3).”

ʿAffān reported to us, saying: Ḥammād informed us, from Thābit, from Anas: when the Prophet ﷺ intended to shave his head at Minā, Abu Ṭalḥah gathered one side of his hair and brought it to Umm Sulaym; she would place it in her perfume vial.

She said, “He used to take his midday nap with me on a leather mat, and he perspired profusely ﷺ, so I would channel the sweat into a flask. When he awoke he asked, ‘What are you putting in it?’ I replied, ‘I intend to blend…’”

(1) He explains that the qaylula is the short sleep taken at midday when the heat is at its peak. (2) The isnad is interrupted, and al-Baraʾ ibn Zayd is judged reliable only by Ibn Hibban. He is mentioned in al-Tabaqat and, as the following chain shows, he is the grandson (through his mother) of Anas ibn Malik. (3) Reported by Ibn Saʿd, 8/428, and by al-Tirmidhi in al-Shamaʾil, no. 215. The same topic is supported by another report from Umm Thabit, Kabsha bint Thabit, sister of Hassan b. Thabit: “The Messenger of Allah came to me and drank, standing, from a water-skin that was hanging. I went to its mouth and cut it off.” Al-Tirmidhi (1893) and Ibn Majah (3422) transmit it with a sound chain. Al-Nawawi notes in his Riyad, p. 339, that she cut it off to preserve the place touched by the Prophet’s mouth, to seek blessing from it, and to protect it from common use.
رَوَاهُ: ابْنُ سَعْدٍ، عَنْ عَبْدِ اللهِ بنِ جَعْفَرٍ الرَّقِّيِّ، عَنْ عُبَيْدِ اللهِ بنِ عَمْرٍو، عَنْهُ. ابْنُ سَعْدٍ: أَخْبَرَنَا عَبْدُ اللهِ بنُ جَعْفَرٍ، حَدَّثَنَا عُبَيْدُ اللهِ، عَنْ عَبْدِ الكَرِيْمِ، عَنِ البَرَاءِ بنِ زَيْدٍ: أَنَّ النَّبِيَّ ﷺ قَالَ (١) فِي بَيْتِ أُمِّ سُلَيْمٍ عَلَى نِطْعٍ، فَعَرِقَ، فَاسْتَيْقَظَ وَهِيَ تَمْسَحُ العَرَقَ، فَقَالَ: (مَا تَصْنَعِيْنَ؟) . قَالَتْ: آخُذُ هَذِهِ البَرَكَةَ الَّتِي تَخْرُجُ مِنْكَ (٢) . ابْنُ جُرَيْجٍ: عَنْ عَبْدِ الكَرِيْمِ بنِ مَالِكٍ، أَخْبَرَنِي البَرَاءُ ابْنُ بِنْتِ أَنَسٍ، عَنْ أَنَسٍ: أَنَّ النَّبِيَّ ﷺ دَخَلَ عَلَى أُمِّ سُلَيْمٍ وَقِرْبَةٌ مُعَلَّقَةٌ، فَشَرِبَ مِنْهَا قَائِماً، فَقَامَتْ إِلَى فِيِّ السِّقَاءِ، فَقَطَعَتْهُ. رَوَاهُ: عُبَيْدُ اللهِ بنُ عَمْرٍو، فَزَادَ: وَأَمْسَكَتْهُ عِنْدَهَا (٣) . عَفَّانُ: حَدَّثَنَا حَمَّادٌ، أَخْبَرَنَا ثَابِتٌ، عَنْ أَنَسٍ: أَنَّ النَّبِيَّ ﷺ لَمَّا أَرَادَ أَنْ يَحْلِقَ رَأْسَهُ بِمِنَى؛ أَخَذَ أَبُو طَلْحَةَ شِقَّ شَعْرِهِ، فَجَاءَ بِهِ إِلَى أُمِّ سُلَيْمٍ، فَكَانَتْ تَجْعَلُهُ فِي سُكِّهَا. قَالَتْ: وَكَانَ يَقْيْلُ عِنْدِي عَلَى نِطْعٍ، وَكَانَ مِعْرَاقاً ﷺ فَجَعَلْتُ أَسْلِتُ العَرَقَ فِي قَارُوْرَةٍ، فَاسْتَيْقَظَ، فَقَالَ: (مَا تَجْعَلِيْنَ؟) . قُلْتُ: أُرِيْدُ أَنْ أَدُوْفَ
(١) قال من القيلولة: وهي النوم في الظهيرة عند اشتداد الحر. (٢) إسناده منقطع، والبراء بن زيد لم يوثقه غير ابن حبان، وهو في " الطبقات " وهو ابن بنت أنس بن مالك كما هو مبين في السند الآتي. (٣) أخرجه ابن سعد ٨ / ٤٢٨، والترمذي في " الشمائل " رقم (٢١٥) . وفي الباب ما يقويه عن أم ثابت كبشة بنت ثابت أخت حسان بن ثابت ﵂ قالت: دخل علي رسول الله ﷺ، فشرب من قربة معلقة قائما، فقمت إلى فيها فقطعته. أخرجه الترمذي (١٨٩٣) وابن ماجه (٣٤٢٢) وإسناده صحيح. قال النووي في " رياضه ": ٣٣٩: وإنما قطعتها لتحفظ موضع فم رسول الله ﷺ، وتتبرك به، وتصونه عن الابتذال.

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