Sa'id (11) narrated, from Yazid ibn Harun, that Najdah wrote to Ibn 'Abbas, asking him about the woman and the slave who are present at a conquest: do they have any share of the booty? He said: They are given a gift (yuhdhayan), but they have nothing else. In another narration, he said: They have no share, but a gift (radkh) may be given to them. From 'Umayr, the freed slave of Abi al-Lahm, who said: I witnessed Khaybar with my masters, and they spoke to the Messenger of Allah (peace and blessings of Allah be upon him) regarding me. He was informed that I was a slave, so he ordered that I be given something from the miscellaneous goods (khurthi al-mata'). Narrated by Abu Dawud (12). Ahmad cited this as evidence, and because they (13) are not among the people of combat, so no share is assigned to them, like a child. 'Aishah said: O Messenger of Allah, is there jihad for women? He said: "Yes, a jihad that has no fighting: Hajj and 'Umrah" (14).

And 'Umar ibn Abi Rabi'ah said (15):

Death and fighting were written upon us ... And upon the chaste women, the trailing of skirts.

And because the woman is weak, overcome by frailty, so she is not fit for fighting; this is why she is not killed if she is a harbi (an enemy combatant). As for what was narrated regarding assigning shares to women, it is possible that the narrator called the gift (radkh) a 'share', evidenced by the fact that in the hadith of Hashraj, it mentions that he gave them a portion of dates. If it were a share, it would not have been restricted to dates. Also, Khaybar was divided among the people of al-Hudaybiyyah, specific individuals in other than this hadith, and they were not mentioned among them. It is also possible that he assigned to them a share like the share (16) of the men from dates specifically, or from the goods, not the land. As for the hadith of Sahlah, the hadith states that she gave birth, so the Prophet (peace and blessings of Allah be upon him) gave to her and her child, and their combined gift reached the amount of a man's share. That is why the man who said, 'Sahlah was given the like of my share,' was surprised. If this were a well-known practice of the Prophet (peace and blessings of Allah be upon him), he would not have been surprised by it.