54 Women and the Transmission of Religious Knowledge in Islam Lubaba, credited with twelve badith on seven topics, was not an authority on a wide range of issues. 1 5 Her narrations, furthermore, are about isolated incidents that cannot be considered as precedents for major points of creed or ritual practice. One tradition, narrated in at least three versions, concerns Muhammad’s reaction when his grandson Hasan urinated on him. 1 The Prophet simply sprinkled some water on the spot and declared that this measure was sufficient to restore ritual purity in the case of a boy’s urine. In the case of a girl’s, however, the garment had to be washed (thoroughly). These traditions are not well attested in the canonical sources, indicating that the compilers did not set too much stock by them. Another tradition, also narrated in at least three versions, asserts that Lubaba heard the Prophet recite Surat al-Mursalat in the last prayer that he led in congregation before his death. She has only two widely cited traditions that have implications for practice. One concerns her testimony that the Prophet did not fast on the Day of 1 Arafa. The other reports the Prophet’s fatwa in the case of a man who complained that his first wife fed his second wife (whom he had recently married) some of her breast milk. 1 2 The man was worried that this rendered his second wife unlawful for him. The Prophet judged that the transfer of such small amounts of breast milk did not put the second wife in the forbidden category. Lubaba also has a restricted narration network, and several of her traditions are passed on to her son, ‘Abd Allah b. ‘Abbas.1 ’° Umm Ayman, the final example in this group, was a servant in Muhammad’s household. He had inherited her as a slave from his father, and though he freed her upon his marriage to Khadlja, she remained to care for their children. Muhammad is said to have felt great affection for her, calling her “my mother” on occasion, and included her among his 125 al-Musnad al-Jami' , 20:501-10. 126 Ibn Maja, Sunan, 1:174, and Abu Dawud, Sunan, 1:102. 127 The better attested of these versions occurs in Malik, al-Muwatta', 1:128; Ibn Hanbal, Musnad , 6:383, #26873; al-Bukhari, Sahjh, 1-2:363; Muslim, Sahib, 2:2:150; Ibn Maja, Sunan, 1:272; al-Tirmidhl, Sunan, 1:332; and al-Nasa’I, Sunan, 2:168. 128 See, for example, this tradition as cited in the following collections: Malik, al-Muwatta ’, 1:503; Ibn Hanbal, Musnad, 6:381-82, #26861, #26864; al-Bukhari, Sahib, 3-4:95; Muslim, Sahib, 4:2:3-4; and Abu Dawud, Sunan, 2:326. 129 See Ibn Hanbal, Musnad, 6:382, #26865; Muslim, Sahib , 5:2:25-26; Ibn Maja, Sunan, 1:624; and al-Nasa’I, Sunan, 6:100. 130 She also narrates one tradition each to Tammam b. al-‘Abbas, her stepson, and to ‘Umayr b. ‘Abd Allah, her client. For biographical information on Tammam, see Muhammad b. ‘All al-Husaynl, Kitab al-Tadhkira (Cairo: Matba'at al-Madanl, 1997), 1:202; on ‘Umayr, see Ibn Hajar, Tahdblb, 8:126.