Abu Dawud said: This is the sister of Marhab, the Jewish woman who poisoned the Prophet, peace and blessings of Allah be upon him.

4510 — Sulayman ibn Dawud al-Mahri narrated to us, Ibn Wahb narrated to us, Yunus informed me, from Ibn Shihab, who said:
Jabir ibn Abdillah used to relate that a Jewish woman from the people of Khaybar poisoned a roasted sheep, then presented it as a gift to the Messenger of Allah, peace and blessings of Allah be upon him. The Messenger of Allah, peace and blessings of Allah be upon him, took the foreleg and ate from it, and a group of his companions ate with him. Then the Messenger of Allah, peace and blessings of Allah be upon him, said to them: "Raise your hands." And the Messenger of Allah, peace and blessings of Allah be upon him, sent for the Jewish woman and summoned her, and said to her: "Did you poison this sheep?" The Jewish woman said: "Who told you?" He said: "This in my hand told me," referring to the foreleg. She said: "Yes." He said: "What did you intend by that?" She said: "I said: If he is a prophet, it will not harm him, and if he is not a prophet, we would be relieved of him." So the Messenger of Allah, peace and blessings of Allah be upon him, pardoned her and did not punish her. Some of his companions who had eaten from the sheep died, and the Messenger of Allah, peace and blessings of Allah be upon him, had cupping performed on his upper back because of what he had eaten.

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I [the speaker, al-Khattabi] say: As for the hadith of the Jewish woman, the narrations concerning it differ. As for the hadith of Abu Salamah, it is not continuous, and the hadith of Jabir also is not of that continuous kind, because al-Zuhri did not hear anything from Jabir. We say: By this, al-Khattabi means the hadith that follows this one in the author's collection. Furthermore, there is nothing more in this hadith than that the Jewish woman presented it as a gift to the Messenger of Allah, peace and blessings of Allah be upon him, by sending it to him, so it became his property, and his companions became his guests. She had not served it to them and to him directly. When the matter is of this sort, retaliation is dropped for the reason we mentioned concerning the defect of direct perpetration and its precedence over causation.

The hadith contains evidence for the permissibility of eating the food of the People of the Book, and the permissibility of trading with them and dealing with them, despite the possibility that usury or similar matters of ambiguity may exist in their wealth.

It also contains an argument for those who hold the view that a gift necessitates compensation — namely, that he would not accept a gift from a Jewish woman except from the perspective that he saw in it compensation, so that in his view it was equivalent to a transaction by means of a contract of sale. And Allah knows best.