when the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) intended to go out to Khaybar, I said: "O Messenger of Allāh! Let me go out with you, I will sew the water skins and treat the wounded..." and in it: "You have companions whom you have permitted from your people and others, so be with Umm Salamah." I said: al-Wāqidī is abandoned, so his ḥadīth is given no weight, especially when there is opposition as here. Yes, what he attributed to (al-Ṣaḥīḥ) contradicts it, and it is from the ḥadīth of Anas ibn Mālik - wearing al-Barāʾ ibn ʿĀzib - who said: "When it was the day of Uḥud, the people fled from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), and I saw ʿĀʾishah bint Abī Bakr and Umm Sulaym, and they were both lifting their garments, I could see the anklets of their legs, carrying the water skins on their backs, then they would pour it into the mouths of the people, then return to fill them, then come back to pour it into the mouths of the people." It was narrated by al-Bukhārī (2880, 2902, 3811, 4064), and see "Jilbāb al-Marʾah al-Muslimah" (p. 40) - Islamic Library edition. And it has a supporting narration from the ḥadīth of ʿUmar (raḍiya Allāhu ʿanhu): "That Umm Sulayṭ - from the women of the Anṣār who pledged allegiance to the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) - used to carry (i.e., transport) the water skins for us on the day of Uḥud." It was narrated by al-Bukhārī (2881). However, there is no necessity - in my view - to claim the abrogation of these ḥadīths and the like, but rather they should be understood as being due to necessity or need because of the scarcity of men and their preoccupation with direct combat. As for training them in combat techniques and deploying them to the battlefield to fight alongside men as some countries do..