The reward of believing women in the Hereafter is like that of male believers

[1] Permanent Gardens.

[2] This absoluteness is unpraised and the points he mentioned are limited. Sheikh Al Albany said: This absoluteness is void because it negates the generality of the Ayah which reads: "And stay in your houses." The women of the Predecessors used not to involve in politics.

[3] The praying place of `Eid was out of the city.

[4] The Proof to that is the narration of Hafsah bint Sirin (may Allah bestow mercy on her soul): 'We used to forbid our young women to go out for the two `Eid Salah. A woman came and stayed at the palace of Banu Khalaf and she narrated about her sister whose husband took part in twelve holy battles along with the Prophet (peace be upon him) and her sister was with her husband in six (out of these twelve). She (the woman’s sister) said: "We used to treat the wounded, look after the patients and once I asked the Prophet (peace be upon him): 'Is there any harm for any of us to stay at home if she does not have a veil?' He said: 'She should cover herself with the veil of her companion and should participate in the good deeds and in the religious gathering of the Muslims.' When Um `Atiyyah came I asked her whether she had heard it from the Prophet (peace be upon him). She replied: "Yes. May my father be sacrificed for him (the Prophet (peace be upon him))! (Whenever she mentioned the Prophet (peace be upon him) she used to say: 'May my father be sacrificed for him) I have heard the Prophet (peace be upon him) saying: 'The unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stay screened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla'" Hafsah asked Um `Atiyyah surprisingly: "Do you say the menstruating women?" She replied: "Does not a menstruating woman attend `Arafat (Hajj) and such and such (other deeds)?" [Reported by Al Bukhari 324, 980, 1652 with his own wordings, and reported by Muslim].

[5] Due to the Prophet's saying: "The Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves." [Reported by Al Bukhari 1838 from the Hadith of Ibn `Umar].

[6] The meaning is to tie the wound with a bandage as was reported in Sahih Al Bukhari from the Hadith of Ar-Rubayyi` bint Mu`awidh (may Allah be pleased with her) who said: "We used to take part in holy battles with the Prophet (peace be upon him) by providing the people with water and serving them and bringing the killed and the wounded back to Medina." It was reported in Sahih Muslim from the way of Hafsah bint Sirin on the authority of Um `Atiyyah Al Ansariyyah (may Allah be pleased with her) who said: "I went out on seven campaigns with the Messenger of Allah (peace be upon him); I would stay behind in the camp, make food for them, treat the wounded and look after the sick." On the authority of Anas ibn Malik (may Allah be pleased with him) who said: "The Messenger of Allah (peace be upon him) allowed Umm Sulaym and some of the Ansari women to accompany him on military campaigns. They would bring water and treat the wounded." Yazid ibn Hurmuz reported that Najdah ibn `Amir Al Harury Al Kharijy wrote to Ibn `Abbas saying: "You wrote and asked me whether the Messenger of Allah (peace be upon him) took women on campaigns with him. He did take them with him, so that they might treat the wounded, and they were given a reward from the spoils of war; as for a regular share, that was not given to them. Ibn Abbas wrote to him: You have written asking me whether the Messenger of Allah (may peace be upon him) 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 of Allah (may peace be upon him) did not kill the children of the enemy, so you should 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 u 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) used to say: It is for us, but those people (i.e., Banu Umayya) have denied it to us."

Benefit: The wives of the Predecessors followed the example of the Companions' wives after the Prophet's death, and here is the proof:

Khalid ibn Sayhan reported: I attended the battle of Tustur with Abu Musa Al Ash`ary and we had four women with us to treat the wounded, so he gave them shares of the booty.

[7] Anas ibn Malik (may Allah be pleased with him) narrated: "On the Day of Ubud some of the people, being defeated, left the Holy Prophet (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 (way peace be upon him) raised his head to look at the people, Abd Talhah would say: Prophet 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'ishah bint Abu Bakr and Umm Sulaym. Both of them had tucked up their garments, so I could me 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 Talhah's sword dropped down from his hands twice or thrice because of drowsiness." P.S. The one who used to carry water with Um Sulaym was `A'ishah not Fatimah. Indeed, Fatimah got out in the battle of Uhud after polytheists had gone, but she went to clean and treat the wound of the Prophet (peace be upon him).

[8] Abu Hazim reported that he heard Sahl ibn Sa`d As-Sa`idy (may Allah be pleased with him) asking about the wound of the Prophet (peace be upon him), and he was answered: "By Allah, I know who washed the wounds of Allah's Messenger (peace be upon him) and who poured water (for washing them), and with what he was treated." Sahl added: "Fatima, the daughter of Allah's Messenger (peace be upon him) used to wash the wounds, and Ali ibn Abu Talib used to pour water from a shield. When Fatima saw that the water aggravated the bleeding, she took a piece of a mat, burnt it, and inserted its ashes into the wound so that the blood was congealed (and bleeding stopped). His canine tooth got broken on that day, and face was wounded, and his helmet was broken on his head." [Reported by Al Bukhari in his Sahih 243, 2903, 2911, 3037, 4075, 5248, 5722, and reported by Muslim].