Umm Hani bint Abu Talib reported, "I went to the Messenger of Allah ﷺ in the year of the Conquest and found him bathing, while his daughter Fatimah was screening him with a garment. I greeted him, and he asked, 'Who is this?'I replied, 'I am Umm Hani bint Abu Talib.'He said, 'Welcome, Umm Hani.'When he finished his bath, he stood and prayed eight units of prayer, wrapped in a single garment. I said, 'Messenger of Allah, my mother's son Ali claims that he intends to kill a man I have granted protection to, so-and-so bin Hubayrah.'The Messenger of Allah ﷺ replied, 'We grant protection to whomever you have granted protection, Umm Hani.'"Umm Hani added, "That was in the forenoon."
ذهبت إلى رسول الله ﷺ عام الفتح، فوجدته يغتسل، وفاطمة ابنته تستره بثوب، فسلمت عليه فقال: من هذه؟ فقلت: أنا أم هانئ بنت أبي طالب فقال: مرحبا بأم هانئ فلما فرغ من غسله قام، فصلى ثماني ركعات ملتحفا في ثوب واحد، فقلت: يا رسول الله، زعم ابن أمي علي أنه قاتل رجلا قد أجرته فلان بن هبيرة فقال رسول الله ﷺ: قد أجرنا من أجرت يا أم هانئ، قالت أم هانئ: وذلك ضحى.
Malik narrated it in "Shortening the Prayer While Traveling" (28) from Abu Nadr, freedman of Umar bin Ubaydullah, that Abu Mura, freedman of Aqeel bin Abu Talib, told him that he heard Umm Hani bint Abu Talib say what has been mentioned.Bukhari narrated it in "Jizya" (3171), and Muslim in "Menstruation" (336), both through the route of Malik, in similar fashion.Among the reports transmitted from the companions, Ayesha said, "If a woman granted protection to the believers, it was to be honored." Abu Dawud narrated it (2764) from Uthman bin Abu Shayba, who said, Sufyan bin Uyayna narrated to us, from Mansur, from Ibrahim, from Aswad, from Ayesha, as mentioned. Nasai narrated it in Al-Kubra (8630) through another route from Ibrahim, similarly. Its chain of transmission is sahih. Aswad is Ibn Yazid Nakhai, and Ibrahim is also Nakhai, and Mansur is Mutamir.The scholars differed regarding this guarantee of protection. Some of the Malikis held that it is contingent upon the ruler's approval, so he has the choice between confirming it or rejecting it, according to what he judges to be right or wrong. This is the view that must be correct, because the matter of granting protection touches upon the security of the state, and the ruler is the one responsible for it, so the granting of protection must be subject to his judgment. If the ruler confirms it, then no Muslim may violate it.