The military expeditions [1]

Al-Maghāzī [Introduction] [Introduction] Editor's Introduction Editor's Introduction His Journey to Iraq: His Death: Al-Wāqidī's Works: Al-Wāqidī's Works: Kitāb al-Ṭabaqāt: Books on Futūḥ: On al-Wāqidī's Shīʿism: The Origins of the Prophetic Sīra and Its Development in the First and Second Centuries AH: The Origins of the Prophetic Sīra and Its Development in the First and Second Centuries AH: ʿUrwa ibn al-Zubayr: Wahb ibn Munabbih: ʿĀṣim ibn ʿUmar ibn Qatāda: al-Zuhrī: ʿAbd Allāh ibn Abī Bakr: Mūsā ibn ʿUqba: Muḥammad ibn Isḥāq: Maʿmar ibn Rāshid: Abū Maʿshar al-Madanī: al-Wāqidī: References for the Edition References for the Edition A - Printed Works B - Manuscripts Part One Part One Introduction to the Book Expedition of Ḥamza ibn ʿAbd al-Muṭṭalib Expedition of ʿUbayda ibn al-Ḥārith to Rābigh Expedition of Saʿd ibn Abī Waqqāṣ to al-Kharrār Campaign of al-Abwāʾ ¹ Campaign of Buwāṭ Campaign of Badr al-Ūlā Campaign of Dhī al-ʿUshayra ² Expedition of Nakhlah Badr al-Qitāl Badr al-Qitāl The Wounded among the Polytheists at Badr Names of Those Who Came with the Captives Mention of Sūrat al-Anfāl Mention of Those Taken Captive from the Polytheists Names of Those Who Provided Food on the Way to Badr from the Polytheists Names of the Martyrs among the Muslims at Badr Names of Those Killed from the Polytheists at Badr Names of Those Who Witnessed Badr from Quraysh and the Anṣār Mention of the Expedition to Kill ʿAṣmāʾ bint Marwān Expedition to Kill Abū ʿAfak Campaign of Qaynuqāʿ Campaign of al-Sawīq Campaign of Qarāra al-Kudr ³ Killing of Ibn al-Ashraf The Matter of the Campaign of Ghatafān at Dhī Amr ³ Campaign of Banū Sulaym at Baḥrān ² in the Region of al-Furʿ The Matter of the Expedition of al-Qarada ¹ Campaign of Uḥud Campaign of Uḥud Mention of Those Killed at Uḥud from the Muslims Names of Those Killed from the Polytheists What Was Revealed from the Qurʾān at Uḥud Campaign of Ḥamrāʾ al-Asad ² Expedition of Abū Salama ibn ʿAbd al-Asad to Qaṭan ³ to Banū Asad in Muḥarram at the Head of Thirty-Five Months Campaign of Biʾr Maʿūna in Ṣafar at the Head of Thirty-Six Months Campaign of Biʾr Maʿūna in Ṣafar at the Head of Thirty-Six Months Names of the Martyrs from Quraysh Campaign of al-Rajīʿ in Ṣafar at the Head of Thirty-Six Months Campaign of Banū al-Naḍīr Campaign of Banū al-Naḍīr Mention of What Was Revealed from the Qurʾān Concerning Banū al-Naḍīr Campaign of Badr al-Mawʿid Expedition of Ibn ʿAtīk to Abū Rāfiʿ Campaign of Dhāt al-Riqāʿ Campaign of Dūmat al-Jandal Campaign of al-Muraysīʿ ¹ Part Two Part Two Mention of What Happened Concerning Ibn Ubayy Mention of ʿĀʾisha, May God Be Pleased with Her, and the People of the Slander Campaign of the Trench Campaign of the Trench Mention of Nuʿaym ibn Masʿūd Chapter on What God Revealed from the Qurʾān Concerning the Trench Mention of Those Killed from the Muslims on the Day of the Trench Mention of Those Killed from the Polytheists Mention of What Was Recited of Poetry Concerning the Trench. Chapter on the Campaign of Banū Qurayẓa Chapter on the Campaign of Banū Qurayẓa Mention of the Division and Sale of the Spoils Mention of Saʿd ibn Muʿādh Mention of Those Killed from the Muslims during the Siege of Banū Qurayẓa Chapter on the Matter of the Expedition of ʿAbd Allāh ibn Unays to Sufyān ibn Khālid ibn Nubayḥ Campaign of al-Qarṭāʾ ¹ Campaign of Banū Liḥyān Campaign of al-Ghāba Campaign of al-Ghāba Mention of Those Killed from the Muslims and the Polytheists Expedition of ʿUkāsha ibn Miḥṣan to al-Ghamr ¹ in Rabīʿ al-Awwal of Year Six Expedition of Muḥammad ibn Maslama to Dhī al-Qaṣṣa to Banū Thaʿlaba and ʿAwāl in Rabīʿ al-Thānī Expedition Whose Commander Was Abū ʿUbayda to Dhī al-Qaṣṣa Expedition of Zayd ibn Ḥāritha to al-ʿĪṣ ¹ in Jumādā al-Ūlā of Year Six Expedition of Zayd ibn Ḥāritha to al-Ṭarf ¹ in Jumādā al-Thāniya of Year Six Expedition of Zayd ibn Ḥāritha to Ḥismā in Jumādā al-Thāniya of Year Six Expedition Whose Commander Was ʿAbd al-Raḥmān ibn ʿAwf to Dūmat al-Jandal in Shaʿbān of Year Six Expedition of ʿAlī ibn Abī Ṭālib, Peace Be Upon Him, to Banū Saʿd, at Fadak ¹ in Shaʿbān of Year Six Expedition of Zayd ibn Ḥāritha to Umm Qirfa in Ramaḍān of Year Six Expedition of Zayd ibn Ḥāritha to Umm Qirfa in Ramaḍān of Year Six Mention of the Killing of Umm Qirfa Expedition Whose Commander Was ʿAbd Allāh ibn Rawāḥa to Usayr ibn Zārim in Shawwāl of Year Six Expedition Whose Commander Was Karz ibn Jābir Campaign of al-Ḥudaybiya Campaign of Khaybar Campaign of Khaybar Names of the Shares of the Army Mention of the Prophet's, May God's Blessings and Peace Be Upon Him, Share in the Army His Wives and Others Names of Those Martyred at Khaybar with the Messenger of God, May God's Blessings and Peace Be Upon Him Chapter on the Matter of Fadak The Messenger of God's, May God's Blessings and Peace Be Upon Him, Return from Khaybar to Medina Expedition of ʿUmar ibn al-Khaṭṭāb, May God Be Pleased with Him, to Turaba in Shaʿbān of Year Seven Expedition of Abū Bakr, May God Be Pleased with Him, to Najd in Shaʿbān of Year Seven Expedition of Bashīr ibn Saʿd to Fadak in Shaʿbān of Year Seven Expedition of Banū ʿAbd ibn Thaʿlaba, Its Commander Ghālib ibn ʿAbd Allāh, to al-Mīfaʿa ¹ in Ramaḍān of Year Seven Expedition of Bashīr ibn Saʿd to al-Janāb ² in Year Seven Campaign of al-Qaḍiyya Expedition of Ibn Abī al-ʿAwjāʾ al-Sulamī in Dhū al-Ḥijja of Year Seven Conversion to Islam of ʿAmr ibn al-ʿĀṣ Expedition Whose Commander Was Ghālib ibn ʿAbd Allāh at al-Kadīd in Ṣafar of Year Eight Expedition of Kaʿb ibn ʿUmayr to Dhāt Aṭlāḥ in Rabīʿ al-Awwal of Year Eight Expedition of Shujāʿ ibn Wahb to al-Siyy from the Land of Banū ʿĀmir in the Direction of Rakba, in Rabīʿ al-Awwal of Year Eight, and an Expedition to Khathʿam at Tabāla Campaign of Muʾta Campaign of Muʾta Mention of Those Martyred at Muʾta from Banū Hāshim and Others Campaign of Dhāt al-Salāsil ² Expedition of al-Khabaṭ ² Its Commander Abū ʿUbayda Expedition of Khuḍra, Its Commander Abū Qatāda in Shaʿbān of Year Eight The Matter of the Campaign of the Conquest Part Three Part Three The Matter of the Destruction of al-ʿUzzā Chapter on Mention of Those Killed from the Muslims on the Day of the Conquest Campaign of Banū Judhayma Campaign of Ḥunayn Names of Those Martyred at Ḥunayn The Matter of the Campaign of Ṭāʾif The Matter of the Campaign of Ṭāʾif Names of Those Martyred at Ṭāʾif The Matter of the Prophet's, May God's Blessings and Peace Be Upon Him, Journey to al-Jiʿrāna Mention of the Delegation of Hawāzin The Arrival of ʿUrwa ibn Masʿūd The Messenger of God's, May God's Blessings and Peace Be Upon Him, Sending of Tax Collectors Sending of al-Walīd ibn ʿUqba to Banū al-Muṣṭaliq Chapter on the Matter of the Expedition of Qutba ibn ʿĀmir to Khathʿam in Ṣafar of Year Nine Expedition of Banū Kilāb, Its Commander al-Ḍaḥḥāk ibn Sufyān al-Kilābī The Matter of the Expedition Whose Commander Was ʿAlqama ibn Mujazziz al-Mudlijī in Rabīʿ al-Thānī of Year Nine Expedition of ʿAlī ibn Abī Ṭālib, Peace Be Upon Him, to al-Fals in Rabīʿ al-Thānī of Year Nine Campaign of Tabūk Campaign of Tabūk Mention of What Was Revealed from the Qurʾān Concerning the Campaign of Tabūk Campaign of Ukaydir ibn ʿAbd al-Malik at Dūmat al-Jandal in Rajab of Year Nine, Which Is Ten Miles from Medina. Mention of What Was Revealed from the Qurʾān Concerning the Campaign of Tabūk The Pilgrimage of Abū Bakr, May God Be Pleased with Him, in Year Nine Expedition of ʿAlī ibn Abī Ṭālib, Peace Be Upon Him, to Yemen Chapter on What Has Come Concerning What Is Taken from Alms The Farewell Pilgrimage The Farewell Pilgrimage The Prophet's, May God's Blessings and Peace Be Upon Him, Sermon at ʿArafa Before the Two Prayers The Shaving of the Messenger of God's, May God's Blessings and Peace Be Upon Him, Hair The Prophet's, May God's Blessings and Peace Be Upon Him, Sermon on the Day of Sacrifice The Prophet's, May God's Blessings and Peace Be Upon Him, Visit to Saʿd ibn Abī Waqqāṣ After the Farewell Pilgrimage Campaign of Usāma ibn Zayd Muʾta Footnotes

1. al-Abwāʾ : A place between Mecca and Medina, near Waddān.
2. Dhī al-ʿUshayra : A location near Yanbuʿ, where the Prophet concluded a treaty with Banū Mudlij.
3. Dhī Amr : A place in the direction of Najd, where the Prophet led a campaign against Ghatafān.

The military expeditions [1]

Source: https://shamela.ws/book/23680 Date of extraction: 2026-06-17

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of…

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace be upon our master Muhammad, his family, and all his companions. To proceed:

[[Introduction]] [Introduction to the Critical Edition] Abū ʿAbd Allāh Muḥammad ibn ʿUmar al-Wāqidī was born in Medina in the year 130 AH, during the final period of the caliphate of Marwān ibn Muḥammad, according to what his student and scribe Ibn Saʿd mentions [(1)]. Al-Ṣafadī [(2)] and Ibn Taghrībirdī [(3)] have stated that he was born in the year 129 AH. Abū al-Faraj al-Iṣfahānī mentions that his mother was the daughter of ʿĪsā ibn Jaʿfar ibn Sāʾib Khāthir, whose father was a Persian [(4)]. Al-Wāqidī was a *mawlā* (client) of the Banū Sahm, one of the sub-tribes of Banū Aslam [(5)], and not, as Ibn Khallikān mentioned, that he was a *mawlā* of the Banū Hāshim [(6)]. The sources do not elaborate on the details of al-Wāqidī’s early life, but it is clear that from a young age he diligently gathered information concerning the *Maghāzī* (military expeditions) and the *Sīrah* (biography) of the Prophet. Ibn ʿAsākir [(7)] relates, on the authority of al-Musayyabī: Al-Wāqidī used to sit by a pillar in the mosque of Medina, and when asked, “What are you studying?” he replied, “My portion of the *Maghāzī*.” Al-Khaṭīb al-Baghdādī reported the same account from al-Sammī [(8)]. Most references extensively discuss al-Wāqidī’s dedication to collecting details of various reports, *aḥādīth* (traditions), and narratives, praising his efforts in this regard. Ibn ʿAsākir, al-Khaṭīb al-Baghdādī, and Ibn Sayyid al-Nās [(9)] relate from al-Wāqidī that he said: “I never met a man among the sons of the Companions, the sons of the martyrs, or their *mawālī* (clients) without asking him: ‘Have you heard anyone from your family inform you about his place of witnessing (a battle) and where he was killed?’ If he informed me, I would go to that location and examine it myself. I went to al-Muraysīʿ and looked at it, and I never knew of a *ghazwah* (raid) except that I went to its location until I had examined it.” Similar accounts are related from Hārūn al-Farwī, who said: “I saw al-Wāqidī in Mecca with a water-skin (*rakwah*). I asked, ‘Where are you going?’ He replied, ‘I want to go to Ḥunayn, so that I may see the location and the battle.’” [(10)] Al-Wāqidī’s acumen in this matter is attested to by what is mentioned: when Hārūn al-Rashīd and Yaḥyā ibn Khālid al-Barmakī visited Medina during their pilgrimage, they asked for someone to guide them to the graves of the martyrs and the battle sites. They were directed to al-Wāqidī, who accompanied them on their visit, not leaving any place or site without passing by it with them [(11)]. Al-Wāqidī’s meeting with Yaḥyā ibn Khālid proved to be a source of good and blessing for al-Wāqidī, and this connection remained between them even after the downfall of the Barmakids [(12)]. Al-Wāqidī spent the grant given to him by Hārūn al-Rashīd—amounting to ten thousand dirhams—to pay off debts that had accumulated upon him, and also used some of it for the marriage of one of his sons, and he remained in ease and prosperity [(13)]. All the sources that have written biographies of al-Wāqidī agree that he was generous, noble, and known for his liberality, which caused him financial instability that he suffered from throughout his life [(14)]. [His Departure to Iraq:] In the year 180 AH, Abū ʿAbd Allāh left Medina for Iraq [(15)]. Al-Khaṭīb al-Baghdādī relates that al-Wāqidī said: “I was a wheat merchant in Medina, having in my possession one hundred thousand dirhams belonging to people, which I traded with, but the dirhams were lost. So I set out for Iraq, heading to Yaḥyā ibn Khālid.” [(16)] Ibn Saʿīd, however, says that he went to Iraq due to a debt that had befallen him [(17)]. It seems that the real reason for his migration to Iraq was his desire to meet Yaḥyā ibn Khālid al-Barmakī, as al-Wāqidī’s personality had captured Yaḥyā’s interest when they met during the pilgrimage in Medina. It was as if al-Wāqidī wanted to take his knowledge and aspirations to a broader arena, where the lights shone brightly in Baghdad, the pearl of al-Rashīd. This is supported by what Ibn Saʿd mentions in another context, saying about al-Wāqidī: “Then time afflicted us, and Umm ʿAbd Allāh said to me: ‘O Abū ʿAbd Allāh, why are you staying put when this minister of the Commander of the Faithful has recognized you and asked you to travel to him where he has settled?’ So I departed from Medina.” [(18)] Upon his arrival in Baghdad, he found that the Caliph and the court had moved to al-Raqqah in Syria, so he drove his mount towards Syria and caught up with them there [(19)]. Yaḥyā ibn Khālid received him with the generosity and magnanimity known of the Barmakids. In the orbit of the Barmakids, prosperity came to al-Wāqidī from every direction, as their gifts to him were continuous with the gifts of al-Rashīd and his son al-Maʾmūn. Al-Wāqidī tells us: “Six hundred thousand dirhams came to me from the Sultan, upon which *zakāh* (alms tax) was not obligatory for me.” [(20)] Al-Wāqidī returned from al-Raqqah to Baghdad, and remained there until al-Maʾmūn returned from Khurāsān and appointed him as judge (*qāḍī*) for the army of al-Mahdī in the eastern side of Baghdad, according to what Ibn Saʿd mentions [(21)]. As for Ibn Khallikān, he quotes Ibn Qutaybah as saying that al-Wāqidī died while serving as judge in the western side of Baghdad [(22)]. Horovitz discussed this view, correcting Ibn Khallikān, saying: “He—i.e., Ibn Khallikān—erred in understanding the statement of Ibn Qutaybah. His text: ‘Al-Wāqidī died in the year two hundred and seven, and Muḥammad ibn Samāʿah al-Tamīmī prayed over him, and he was at that time judge over the western side.’ It is clear from this text that the one who was judge over the western side of Baghdad was Muḥammad ibn Samāʿah, not al-Wāqidī.” [(23)] There is no doubt that al-Wāqidī died while serving as judge over the eastern side of Baghdad, although he had resided for a period in the western side before al-Maʾmūn appointed him as judge over the army of al-Mahdī, as several sources agree on this. When al-Wāqidī moved from the western side, it is said that he carried his books on one hundred and twenty *wiqr* (camel-loads) [(24)]. As for Yāqūt [(25)], he mentions that Hārūn al-Rashīd appointed al-Wāqidī to the judgeship of eastern Baghdad before al-Maʾmūn appointed him to the judgeship of the army of al-Mahdī. This is closer to correctness, as it is not reasonable that al-Wāqidī’s appointment to the judgeship was delayed until al-Maʾmūn returned from Khurāsān and appointed him, for he had a good relationship with Hārūn al-Rashīd. Despite the friendship between al-Wāqidī and Yaḥyā ibn Khālid and the Barmakids, this did not prevent al-Maʾmūn from appointing him to the judgeship; rather, he honored and patronized him after the downfall of the Barmakids [(26)]. Al-Maʾmūn went further in honoring al-Wāqidī by appointing him to a position in which he enjoyed the power and influence of the Sultan. Ibn Ḥajar al-ʿAsqalānī describes al-Wāqidī as one of the prominent figures (*al-aʿlām*), and the judge of Iraq and Baghdad [(27)]. Al-Sahmī, in his biography of al-Ashʿath ibn Hilāl, the judge of Jurjān, mentions that al-Wāqidī appointed him to the judgeship from Baghdad [(28)]. Finally, al-Wāqidī held the judgeship of the army of al-Mahdī for a period of four years before his death [(29)]. Despite the connections and gifts bestowed upon al-Wāqidī by Hārūn al-Rashīd, his minister Yaḥyā, and his son al-Maʾmūn, he died without possessing enough to shroud him, so al-Maʾmūn sent his shrouds [(30)]. Al-Wāqidī had made a bequest (*waṣiyyah*) to al-Maʾmūn, who accepted his will and paid off his debt [(31)]. [His Death:] There is disagreement regarding the date of his death. Ibn Khallikān [(32)] mentions that he died in the year 206 AH. Other sources, including the *Ṭabaqāt* of Ibn Saʿd, mention that he died in Dhū al-Ḥijjah of the year 207 AH [(33)]. Al-Khaṭīb al-Baghdādī relates with his chain of transmission from ʿAbd Allāh al-Ḥaḍramī that al-Wāqidī died in the year 209 AH [(34)]. If we are to favor one of these reports, the most acceptable is the second report, mentioned by Ibn Saʿd, due to his being his student, his closeness to him, and his being his scribe, and also because he specifies the night of death and the day of burial within the month and year, saying: “He died in Baghdad on the night of Tuesday, the eleventh night remaining of Dhū al-Ḥijjah, in the year two hundred and seven, and was buried on Tuesday in the cemeteries of al-Khayzurān, at the age of seventy-eight.” [(35)] This is in addition to its occurrence in most sources. [The Books of al-Wāqidī:] Al-Wāqidī was diligent in collecting *aḥādīth*. The number he collected, according to what ʿAlī ibn al-Madīnī relates, reached twenty thousand *ḥadīth* [(36)]. Ibn Sayyid al-Nās relates from Yaḥyā ibn Maʿīn: “Al-Wāqidī reported unique (*aghraba*) *aḥādīth* from the Messenger of God, may God bless him and grant him peace, amounting to twenty thousand *ḥadīth*.” We have related from him his pursuit of the traces of the locations of battles, and his questioning of the sons of the Companions, the martyrs, and their *mawālī* about the circumstances of their predecessors, which necessitates his uniqueness in narrations and reports that are beyond enumeration [(37)]. Ibn al-Nadīm says that he had two young men who worked night and day copying books. At his death, he left behind six hundred *qimṭar* (large chests) of books, each requiring two men to carry [(38)]. It is clear that al-Wāqidī devoted his attention to the Islamic sciences in general, and to history in particular. Ibrāhīm al-Ḥarbī says: “He was the most knowledgeable of people concerning the matter of Islam. He said: ‘As for the *Jāhiliyyah* (pre-Islamic period), he knew nothing of it.’” [(39)] This is evident in the description given by his scribe and student Ibn Saʿd and others. Ibn Saʿd says: “He was knowledgeable in the *Maghāzī*, the *Sīrah*, the *Futūḥ* (conquests), the differences of people regarding *ḥadīth* and legal rulings (*al-aḥkām*), and their consensus on what they agreed upon. He explained this in books he produced, composed, and narrated.” [(40)] As for the sources that mention his books, we list his books here according to what appears in the *Fihrist* of Ibn al-Nadīm [(41)], with comparison to other sources: 1. *Kitāb al-Tārīkh wa al-Maghāzī wa al-Mabʿath* (The Book of History, Military Expeditions, and the Mission) 2. *Kitāb Akhbār Makkah* (The Book of Reports of Mecca) 3. *Kitāb al-Ṭabaqāt* (The Book of Generations/Classes) 4. *Kitāb Futūḥ al-Shām* (The Book of the Conquests of Syria) 5. *Kitāb Futūḥ al-ʿIrāq* (The Book of the Conquests of Iraq) 6. *Kitāb al-Jamal* (The Book of the Camel [Battle]) 7. *Kitāb Maqtal al-Ḥusayn* (The Book of the Killing of al-Ḥusayn) 8. *Kitāb al-Sīrah* (The Book of the Biography) 9. *Kitāb Azwāj al-Nabī* (The Book of the Wives of the Prophet) 10. *Kitāb al-Riddah wa al-Dār* (The Book of the Apostasy and the House) 11. *Kitāb Ḥarb al-Aws wa al-Khazraj* (The Book of the War of Aws and Khazraj) 12. *Kitāb Ṣiffīn* (The Book of Ṣiffīn) 13. *Kitāb Wafāt al-Nabī* (The Book of the Death of the Prophet) 14. *Kitāb Amr al-Ḥabashah wa al-Fīl* (The Book of the Matter of the Abyssinians and the Elephant) 15. *Kitāb al-Manākiḥ* (The Book of Marriages) 16. *Kitāb al-Saqīfah wa Bayʿat Abī Bakr* (The Book of the Portico and the Pledge of Allegiance to Abū Bakr) 17. *Kitāb Dhikr al-Qurʾān* (The Book of the Mention of the Qurʾān) 18. *Kitāb Sīrat Abī Bakr wa Wafātih* (The Book of the Biography of Abū Bakr and His Death) 19. *Kitāb Marāʿī Quraysh wa al-Anṣār fī al-Qaṭāʾiʿ, wa Waḍʿ ʿUmar al-Dawāwīn, wa Taṣnīf al-Qabāʾil wa Marātibihā wa Ansābihā* (The Book of the Pastures of Quraysh and the Anṣār in the Land Grants, and ʿUmar’s Establishment of the Registers, and the Classification of the Tribes, Their Ranks, and Genealogies) 20. *Kitāb al-Raghīb fī ʿIlm al-Qurʾān wa Ghalat al-Rijāl* (The Book of Desire in the Knowledge of the Qurʾān and the Errors of Men) 21. *Kitāb Mawlid al-Ḥasan wa al-Ḥusayn wa Maqtal al-Ḥusayn* (The Book of the Birth of al-Ḥasan and al-Ḥusayn and the Killing of al-Ḥusayn) 22. *Kitāb Ḍarb al-Danānīr wa al-Darāhim* (The Book of the Striking of Dīnārs and Dirhams) 23. *Kitāb Tārīkh al-Fuqahāʾ* (The Book of the History of the Jurists) 24. *Kitāb al-Ādāb* (The Book of Etiquette) 25. *Kitāb al-Tārīkh al-Kabīr* (The Great Book of History) 26. *Kitāb Ghalat al-Ḥadīth* (The Book of Errors in *Ḥadīth*) 27. *Kitāb al-Sunnah wa al-Jamāʿah, wa Dhamm al-Hawā, wa Tark al-Khawārij fī al-Fitan* (The Book of the *Sunnah* and the Community, and the Condemnation of Caprice, and the Abandonment of the Khawārij during Trials) 28. *Kitāb al-Ikhtilāf* (The Book of Disagreement) This agrees with what Yāqūt recorded in his book *Muʿjam al-Udabāʾ* [(42)], with the following differences: 1. Book number 6 is mentioned as *Kitāb Yawm al-Jamal* (The Book of the Day of the Camel). 2. Book number 19 does not include the final phrase, “and the Classification of the Tribes, Their Ranks, and Genealogies.” 3. Book number 20 is mentioned as *Kitāb al-Targhīb fī ʿIlm al-Qurʾān* (The Book of Encouragement in the Knowledge of the Qurʾān). 4. Book number 21 is mentioned as two books, one being *Mawlid al-Ḥasan wa al-Ḥusayn* (The Birth of al-Ḥasan and al-Ḥusayn) and the other *Maqtal al-Ḥusayn* (The Killing of al-Ḥusayn). 5. Book number 22 is mentioned as *al-Sunnah wa al-Jamāʿah wa Dhamm al-Hawā* (The *Sunnah* and the Community and the Condemnation of Caprice). Similarly, al-Ṣafadī listed the names of his books with the following differences [(43)]: 1. Al-Ṣafadī did not mention the two books number 8, which is *Kitāb al-Sīrah*, and number 12, which is *Kitāb Ṣiffīn*.

2. Book no. 11 is cited under the title “The Wars of al-Aws and al-Khazraj.” 3. Book no. 18 is cited under the title “Mention of the Call to Prayer.” 4. Book no. 19 does not include the final phrase “and the classification of tribes, their ranks, and genealogies,” nor did Yāqūt include it. 5. Book no. 20 is cited under the title “The Book of Encouragement for the Knowledge of Military Expeditions and the Errors of Men.” 6. Book no. 21 is cited under the title “The Book of the Birth of al-Ḥasan and al-Ḥusayn and Their Death.” 7. Book no. 22 is cited under the title “The Book of the Striking of Dīnārs.” 8. Book no. 28 is cited under the title “The Book of the Disagreement of the People of Medina and Kufa on Chapters of Jurisprudence.” The author of Kashf al-Ẓunūn—as reported by the author of Hadiyyat al-ʿĀrifīn—cites all these books with very slight differences in some titles, adding only one book: “The Interpretation of the Qur’an” ¹, which is likely the one cited by Ibn al-Nadīm as “The Book of the Mention of the Qur’an.” Of all al-Wāqidī’s works, two books are undoubtedly attributed to him: “The Book of Military Expeditions” and “The Book of the Apostasy Wars,” although quotations from his other books are found in later works. If we consider the title of the first book as cited by Ibn al-Nadīm—“The Book of History, Military Expeditions, and the Beginning of the Prophetic Mission”—it appears at first glance that “The Book of Military Expeditions” is part of a larger work encompassing history, military expeditions, and the beginning of the prophetic mission, similar to the structure of Ibn Isḥāq’s Sīra. Ibn Saʿd occasionally transmits from al-Wāqidī reports concerning events before the prophetic mission ². As for al-Ṭabarī, he relies on al-Wāqidī for some reports, such as the Abyssinian invasion of Yemen and the death of ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ³. When Ibn Kathīr discusses the Tubbaʿs, he does not rely on al-Wāqidī but transmits from Ibn Isḥāq. However, when Ibn Kathīr transmits from al-Wāqidī reports concerning events before the prophetic mission, we see him transmitting reports related to the imminent appearance of the Prophet ⁴ and his birth ⁵. It can be said that what Ibn Saʿd and al-Ṭabarī transmitted from al-Wāqidī concerning pre-Islamic reports comes from “The Book of History, Military Expeditions, and the Beginning of the Prophetic Mission,” and that these three sections resemble the al-Mubtadaʾ, al-Mabʿath, and al-Maghāzī of Ibn Isḥāq’s Sīra. This conclusion becomes less acceptable when we see the scant reports from the pre-Islamic period attributed to al-Wāqidī. We have seen that Ibn Saʿd, al-Ṭabarī, and Ibn Kathīr frequently transmit from al-Wāqidī when mentioning military expeditions. If the military expeditions were part of a larger book, one would expect these historians to transmit from the other two sections of the book, namely history and the beginning of the prophetic mission. It is important in this regard to note that when al-Ṭabarī reports pre-Islamic and pre-prophetic mission reports, he transmits them from Ibn Saʿd from al-Wāqidī. But when he comes to mention military expeditions, he transmits directly from al-Wāqidī. This indicates that al-Ṭabarī relied on “The Book of Military Expeditions” and did not do so for pre-Islamic and pre-prophetic mission reports. The title “The Book of History, Military Expeditions, and the Beginning of the Prophetic Mission,” as found in Ibn al-Nadīm and others, suggests that it is not a single book but three books: “The Book of Military Expeditions,” and the other two books were perhaps sections of “The Great Book of History” or “The Book of the Sīra.” The same problem appears when we consider the title of his book “The Apostasy Wars and the House.” The apostasy wars and the murder of ʿUthmān raise the question, for it is not logical that they be part of a single book, as there is a quarter-century between them! Therefore, it is reasonable that we are dealing with two books, not one. This is supported by other sources: al-Suhaylī ⁶ cites it as “The Book of the Apostasy Wars” only, as does Ibn Khayr al-Ishbīlī in his Fihrist ⁷. Al-Yāfiʿī describes it in Mirʾāt al-Jinān, saying: Among them—i.e., al-Wāqidī’s books—is “The Book of the Apostasy Wars,” in which he mentions the apostasy of the Arabs after the death of the Prophet, may God bless him and grant him peace, and the fighting of the Companions against Ṭalḥa ibn Khuwaylid al-Asadī, al-Aswad al-ʿAnsī, and Musaylima the Liar ⁸. Likewise, Ḥājjī Khalīfa mentions it under this name ⁹. Finally, Brockelmann mentions that there is a manuscript of this book titled “The Book of the Apostasy Wars,” preserved in the Khuda Bakhsh Library in Bankipore, India ¹⁰. We examined it and found it not purely al-Wāqidī’s but rather reports on the apostasy wars, some transmitted from al-Wāqidī and Ibn Isḥāq. It is clear that what Ibn Saʿd and al-Ṭabarī transmitted concerning events following the Prophet’s death came from al-Wāqidī’s “Book of the Apostasy Wars,” as did most of what Ibn Ḥubaysh mentioned in his book al-Ghazawāt ¹¹. [The Book of Classes:] We can envision this book in light of the Great Book of Classes written by his student and scribe Muḥammad ibn Saʿd, who modeled it after al-Wāqidī’s work and transmitted much from him. The only writer contemporary with al-Wāqidī in composing on classes was al-Haytham ibn ʿAdī ¹². Thus, al-Wāqidī is considered a pioneer who laid the foundations of the science of men (ʿilm al-rijāl). [The Books of Conquests:] As for al-Wāqidī’s “Conquests of Syria” and “Conquests of Iraq,” they have been lost, and no trace of them has been found. What is circulated today under the names “Conquests of Syria” and “Conquests of Iraq” and others are not his, as they are later than him ¹³. Al-Balādhurī transmitted much from al-Wāqidī in his book “Conquests of the Lands,” and this is not surprising, as he was a student of Ibn Saʿd, al-Wāqidī’s scribe. Likewise, we find many of these transmissions in al-Ṭabarī and Ibn Kathīr. Al-Ṭabarī transmits from al-Wāqidī those events that occurred in the second half of the Hijra, events that al-Wāqidī lived through ¹⁴. Ibn Kathīr also transmits from al-Wāqidī historical events that occurred in the year 64 AH ¹⁵. Regarding al-Wāqidī’s Alleged Shīʿism: Perhaps the existence of two books by al-Wāqidī, one on the birth of al-Ḥasan and al-Ḥusayn and the murder of al-Ḥusayn, and the other specifically on the murder of al-Ḥusayn, might give the impression that he was a Shīʿī, as Ibn al-Nadīm alone claimed, saying: He was a Shīʿī, of good doctrine, adhering to dissimulation (taqiyya), and he is the one who narrated that ʿAlī, peace be upon him, was among the miracles of the Prophet, may God bless him and grant him peace, like the staff for Moses, peace be upon him, and the raising of the dead for Jesus son of Mary, peace be upon him, and other reports ¹⁶. The author of Aʿyān al-Shīʿa transmitted this statement from Ibn al-Nadīm, using it as evidence for his Shīʿism, and thus included him in his biographical work ¹⁷. Likewise, Āghā Buzurg al-Ṭihrānī mentioned him ¹⁸ when discussing al-Wāqidī’s history. However, it is astonishing that al-Ṭūsī—a contemporary of Ibn al-Nadīm—did not mention al-Wāqidī in his book “al-Fihrist” nor any of his books, especially those concerning the birth of al-Ḥasan and al-Ḥusayn and the murder of al-Ḥusayn, despite the importance of this matter that occupied all Shīʿī scholars, historians, and collectors of their reports. Even if we accept Ibn al-Nadīm’s claim that al-Wāqidī adhered to dissimulation, his Shīʿism would necessarily have appeared in some way when discussing ʿAlī or in narrations from him, but nothing of the sort occurred. On the contrary, we see al-Wāqidī mentioning hadiths that might diminish ʿAlī’s status or at least belittle his importance. For instance, when describing the Prophet’s return to Medina from Uḥud, he mentions that Fāṭima wiped the blood from the Prophet’s face, and ʿAlī went to al-Mihrās to fetch water, and before walking, he left his sword and said to Fāṭima: “Hold this sword, not blameworthy.” When the Prophet saw ʿAlī’s sword stained with blood, he said: “If you fought well, then ʿĀṣim ibn Thābit, al-Ḥārith ibn al-Ṣimma, Sahl ibn Ḥunayf, and the sword of Abū Dujāna are not blameworthy” ¹⁹. When we read the number of Quraysh killed at Badr according to Ibn Isḥāq, we see that ʿAlī killed Ṭuʿayma ibn ʿAdī ²⁰, but al-Wāqidī mentions that the one who killed him was Ḥamza, not ʿAlī ²¹. We also see al-Wāqidī, when mentioning the killing of Ṣuʾāb at Uḥud and the differing opinions on who killed him, says: “They differed on who killed him: some said Saʿd ibn Abī Waqqāṣ, some said ʿAlī, and some said Quzmān. The most reliable according to us is Quzmān” ²². More important than all this is what the Shīʿa themselves transmit, such as Ibn Abī al-Ḥadīd in his book, when he transmits a long passage from al-Wāqidī, then presents another different narration, beginning with: “In the Shīʿī narration” ²³, which conclusively indicates that Ibn Abī al-Ḥadīd did not consider al-Wāqidī a Shīʿī source or representative of Shīʿī opinion. It is interesting to note that Ibn Isḥāq is also accused of Shīʿī and Qadarī tendencies ²⁴. It seems to us that the reason for accusing al-Wāqidī and Ibn Isḥāq of Shīʿism is not due to their personal beliefs but rather to the Shīʿī statements and opinions they present in their books, not out of genuine conviction, but due to the nature of composing on such topics. Perhaps the reason for specifically describing al-Wāqidī as a Shīʿī is due to what he mentioned in some passages of his book when discussing a group of Companions, including some of the Rightly Guided Caliphs, where he mentions ʿUmar and ʿUthmān in terms that do not place them in their esteemed positions. For example, in the manuscript we used as the basis for this edition, there is a list of those who fled from the Prophet on the day of Uḥud, beginning with: “Among those who turned back were so-and-so, al-Ḥārith ibn Ḥāṭib, Thaʿlaba ibn Ḥāṭib, Sawwād ibn Ghaziyya, Saʿd ibn ʿUthmān, ʿUqba ibn ʿUthmān, Khārija ibn ʿĀmir, who reached Malal, and Aws ibn Qayẓī with a group of Banū Ḥāritha” ²⁵, while in Ibn Abī al-Ḥadīd’s text, it is ʿUmar and ʿUthmān instead of “so-and-so.” Al-Balādhurī transmits from al-Wāqidī “ʿUthmān” and does not mention ʿUmar ²⁶. It clearly appears that the original manuscript mentioned ʿUthmān and ʿUmar, or ʿUmar alone, or ʿUthmān alone, among those who turned their backs on the day of Uḥud. But the copyist did not accept this regarding ʿUmar or ʿUthmān, so he replaced their names or one of them with “so-and-so.” Undoubtedly, al-Wāqidī’s original text fell into the hands of a group of Shīʿa, who read these reports he mentioned concerning ʿUmar and ʿUthmān, for example, and thus believed he was definitely a Shīʿī. In light of the foregoing evidence, Ibn al-Nadīm’s statements about al-Wāqidī’s Shīʿism remain insufficient to prove his Shīʿism and will continue to lack other supporting evidence, especially from al-Wāqidī’s own texts. [The Origins of the Prophetic Biography and Its Development in the First and Second Centuries AH:]

There is no doubt that the term "al-sīra" ²⁷ was used in the sense of the Prophet's biography before its occurrence in Ibn Hishām's transmission from Ibn Isḥāq. It is clear from what is mentioned in the book al-Aghānī that the use of the word in this specific sense was known in the time of Muḥammad ibn Shihāb al-Zuhrī. Al-Iṣfahānī recorded the following text: al-Madā'inī said in his report—i.e., concerning Khālid ibn 'Abd Allāh al-Qasrī—and Ibn Shihāb informed me, saying: Khālid ibn 'Abd Allāh al-Qasrī said to me: "Write down the genealogy for me." So I began with the genealogy of Muḍar and did not complete it, whereupon he said: "Cut it off, may God cut it off along with their roots, and write for me the sīra." ²⁸ Nevertheless, the two terms—sīra and maghāzī ²⁹—are used interchangeably with no distinction between them. Ibn Kathīr mentioned the sīra of Ibn Isḥāq and said: "Ibn Isḥāq said in al-maghāzī." ³⁰ However, each of the two terms is misleading in that the subject of the term is not restricted to the Prophet's biography in the first instance nor to his military expeditions in the second. Indeed, the wide diversity of topics is an important phenomenon in the literature of sīra and maghāzī, and we can discern in it the early development and evolution of the sciences of ḥadīth ³¹, tafsīr ³², and history. It is well known that the most famous works composed on sīra are the books of Ibn Isḥāq and al-Wāqidī, but they are not the first to compile reports in this field of knowledge. Undoubtedly, the subject of sīra and the method of composition were established and recognized before Ibn Isḥāq wrote his famous sīra. Levi Della Vida erred when he claimed that Ibn Isḥāq's sīra was a revolutionary experiment in historical writing. ³³ Needless to say, the sayings and deeds of the Prophet were of great importance during his lifetime and even greater importance after his death. This importance necessitated comprehensive attention to recording the details of his life and collecting ḥadīths and reports about him. The motive for this care and attention was not only piety, but also the need of the Islamic community to establish and consolidate religious beliefs and legislative rulings, which is the primary preserver of both. It is essential to judge and evaluate the literature of sīra, as well as the literatures of ḥadīth, fiqh ³⁴, and tafsīr, in light of the political, social, and religious events of the first and second centuries AH. It is probable that popular stories of the sīra existed during the Prophet's own lifetime, and the storytellers (quṣṣāṣ) ³⁵ were concerned with them, just as they did with the stories of the prophets before Islam. Some aspects of this storytelling have remained in the literary sīra that was later recorded, and they can be identified without difficulty—on the one hand, from the subjects of the stories such as dreams and omens, and on the other hand, from the styles in which they were composed. The vision of 'Ātika before the Battle of Badr is a concrete example of popular storytelling in the Prophetic sīra. ³⁶ Some of the Companions must have specialized in the sciences of maghāzī and sīra. Ibn Sa'd ³⁷ reported about Abān ibn 'Uthmān that he specialized in them, and al-Mughīra ibn 'Abd al-Raḥmān took some reports from him. But unfortunately, no book composed during the time of the Companions on maghāzī and sīra has reached us. Ḥājjī Khalīfa said when discussing al-maghāzī: "It is said that the first to compose works on them was 'Urwa ibn al-Zubayr, and Wahb ibn Munabbih also compiled them." ³⁸ ['Urwa ibn al-Zubayr:] As for 'Urwa, he was the brother of 'Abd Allāh ibn al-Zubayr but did not participate in the conflict between him and the Umayyads. After the killing of 'Abd Allāh ibn al-Zubayr in 74 AH, 'Urwa pledged allegiance to 'Abd al-Malik ibn Marwān. Al-Ṭabarī's narration indicates that 'Urwa ibn al-Zubayr wrote to 'Abd al-Malik reports about the dawn of Islam. He said: My father narrated to me, saying: Abān al-'Aṭṭār narrated to us, saying: Hishām ibn 'Urwa narrated to us, from 'Urwa, that he wrote to 'Abd al-Malik ibn Marwān: "To proceed: When the Messenger of God, may God bless him and grant him peace, called his people to the guidance and light that God had revealed to him, they did not initially distance themselves from him, and they almost listened to him, until he mentioned their idols. Some people from Quraysh who had wealth came from al-Ṭā'if, disapproved of that, became harsh with him, disliked what he said to them, and incited those who obeyed them against him. The majority of people turned away from him and abandoned him, except those whom God protected, and they were few. He remained in that state for as long as God willed. Then their leaders conspired to cause those who followed him from among their sons, brothers, and tribes to apostatize from the religion of God. There was a severe trial for those who followed the Messenger of God from among the people of Islam. Some apostatized, and God protected whom He willed. When the Muslims were treated thus, the Messenger of God, may God bless him and grant him peace, commanded them to go out to the land of Abyssinia. In Abyssinia there was a righteous king called al-Najāshī, who did not oppress anyone in his land, and he was praised for his righteousness. The land of Abyssinia was a place of trade for Quraysh, where they traded and found abundance of provision, security, and good commerce. The Messenger of God commanded them to go there, and most of them went there because they were oppressed in Mecca and he feared for them from persecution. He himself remained and did not leave. He remained thus for years, while they intensified their oppression of those who had embraced Islam among them. Then Islam spread among them, and men from their nobles entered it." ³⁹ We have no evidence that 'Urwa wrote a specific book on the Prophet's sīra, but the numerous quotations from him in Ibn Isḥāq and al-Wāqidī conclusively indicate that he—i.e., 'Urwa—was the first to record the sīra in the form it later became known. [Wahb ibn Munabbih:] As for Wahb ibn Munabbih, he was born in Yemen. Although he visited the Ḥijāz, he spent his entire life in Yemen. Yāqūt describes him as one of the best of the tābi'ūn ⁴⁰, trustworthy, truthful, and a frequent transmitter from the ancient books known as al-Isrā'īliyyāt ⁴¹. ⁴² Ibn al-Nadīm attributed to him the "Book of al-Mubtada'" ⁴³, and this statement suggests a possible similarity between this book and the first part of the sīra composed by Ibn Isḥāq. Only a little of the Prophet's reports from Wahb ibn Munabbih has reached us. A small fragment written on papyrus was found in the Schott-Reinhardt Papyri collection, mentioning the Pledge of al-'Aqaba. ⁴⁴ Ibn Isḥāq narrated from Wahb in the first part of the sīra ⁴⁵, while al-Wāqidī did not mention him at all. Then followed another stage in the development of sīra at the hands of 'Āṣim ibn 'Umar ibn Qatāda (d. 120 AH) and Muḥammad ibn Muslim ibn 'Ubayd Allāh ibn Shihāb al-Zuhrī (d. 124 AH). ['Āṣim ibn 'Umar ibn Qatāda:] As for 'Āṣim ibn 'Umar ibn Qatāda, he was an Anṣārī from the tribe of Banī Ẓafar, and like al-Zuhrī, he was under the patronage of the Umayyads. Ibn Qutayba said: "He is the authority on sīra and maghāzī." ⁴⁶ But no specific book on this subject is attributed to him. Ibn Isḥāq took directly from him, and al-Wāqidī narrated from him through Muḥammad ibn Ṣāliḥ, Yūnus ibn Muḥammad al-Ẓafarī, Mu'ādh ibn Muḥammad al-Anṣārī, Ya'qūb ibn Muḥammad, Mūsā ibn Muḥammad, and 'Abd al-Raḥmān ibn 'Abd al-'Azīz. [Al-Zuhrī:] As for Muḥammad ibn Muslim ibn 'Ubayd Allāh ibn Shihāb al-Zuhrī, he differs from most sīra scholars of the first and second centuries because he was born in Mecca, not Medina. It is noteworthy that the early stage of the science of sīra was centered particularly in Medina. This does not negate the fact that Ibn Shihāb was born in Mecca, because he lived in Medina and studied there until he left for Damascus in 81 or 82 AH. ⁴⁷ According to Ibn Ḥajar, al-Zuhrī was one of the eminent imams and the scholar of the Ḥijāz and Syria in ḥadīth. ⁴⁸ It is clear from the abundance of reports narrated from him in Ibn Isḥāq and al-Wāqidī that he was one of the greatest sīra scholars. It seems that he was the first to collect what the tābi'ūn had narrated of the sīra, added to it what he himself narrated, and then arranged these reports in the form of the Prophetic sīra known in Ibn Isḥāq, Mūsā ibn 'Uqba, and al-Wāqidī. Ḥājjī Khalīfa said when discussing al-maghāzī: "Among them are the Maghāzī of Muḥammad ibn Muslim al-Zuhrī." ⁴⁹ Unfortunately, this book has not reached us, and it is of such importance, commensurate with al-Zuhrī's significance in the development of sīra, that we need not exaggerate in estimating its importance. Indeed, the extensive reliance on it in the books of Ibn Isḥāq and al-Wāqidī is clear evidence of the book's value. Add to that the fact that Ibn Isḥāq, Mūsā ibn 'Uqba, Mālik ibn Anas, Abū Ma'shar, Ma'mar ibn Rāshid, and Muḥammad ibn 'Abd Allāh ibn Abī Sabra were among his students who took from him, and the last three were among al-Wāqidī's sources. In most cases, we see al-Wāqidī transmitting from al-Zuhrī through Ma'mar ibn Rāshid. This represents the state of sīra in its advanced stage, i.e., the study circle of sīra scholars in Medina was small, and from it the sīra was transmitted generation after generation, from person to person, in the form of lectures usually dictated. ['Abd Allāh ibn Abī Bakr:] From the same generation as al-Zuhrī is 'Abd Allāh ibn Abī Bakr ibn Muḥammad ibn Ḥazm al-Anṣārī, to whom no book on sīra is attributed, but Ibn Isḥāq and al-Wāqidī mention him frequently. Ibn Isḥāq narrated directly from him, and al-Wāqidī through 'Abd al-Raḥmān ibn 'Abd al-'Azīz, Yaḥyā ibn 'Abd Allāh ibn Abī Qatāda, and Ibn Abī Sabra. Ibn Ḥajar said: "He died in 135 AH, and it is also said 130 AH." ⁵⁰ The third generation of sīra scholars included Mūsā ibn 'Uqba (d. 141 AH), Ibn Isḥāq (d. 151 AH), Ma'mar ibn Rāshid (d. 154 AH), and Abū Ma'shar (d. 170 AH), all of whom were students of al-Zuhrī, and each is attributed a book on sīra or maghāzī. It is possible to add Muḥammad ibn 'Umar al-Wāqidī (d. 207 AH) to them, because he took reports from each of them—except Ibn Isḥāq—and Ma'mar ibn Rāshid and Abū Ma'shar were among his most important sources. [Mūsā ibn 'Uqba:] As for Mūsā ibn 'Uqba ibn Abī 'Ayyāsh al-Asadī, he was a client (mawlā) ⁵¹ of the family of al-Zubayr ibn al-'Awwām. Along with Ibn Isḥāq and al-Wāqidī, he laid the foundations upon which later authors such as al-Ṭabarī, Ibn Sayyid al-Nās, and Ibn Kathīr built their books. He wrote a book on maghāzī that has not reached us, although it existed until the tenth century AH. ⁵² We cannot form a comprehensive idea of the book from the fragment published by Sachau ⁵³, but through the quotations found in Ibn Sa'd, al-Ṭabarī, Ibn Sayyid al-Nās, Ibn Kathīr, and al-Zurqānī, we can form a clearer picture of the Book of Maghāzī by Mūsā ibn 'Uqba.

It is clear from the first glance that its composition resembles the Sira of Ibn Ishaq, even in many of its details, and this indicates that the pattern of the Prophetic Sira was familiar before the composition of Ibn Ishaq. Ibn Abi Hatim al-Razi narrated with his chain from Ma'n ibn 'Isa, who said: When Malik ibn Anas was asked, "Whose Maghazi ⁵⁴ should we write?" he said: "You should follow the Maghazi of Musa ibn 'Uqba, for he is trustworthy ⁵⁵." [88] Ibn Hajar said: Ibrahim ibn al-Mundhir narrated from Ma'n ibn 'Isa that Malik used to say: "You should follow the Maghazi of Musa ibn 'Uqba, for he is trustworthy." In another narration from him: "You should follow the Maghazi of the righteous man Musa ibn 'Uqba, for they are the most authentic of the Maghazi." In another narration: "He is a trustworthy man who sought them [i.e., the Maghazi] at an advanced age and did not collect as much as others did." Ibrahim ibn al-Mundhir also narrated from Muhammad ibn Talha al-Tawil, who said: "There was no one in Medina more knowledgeable about the Maghazi than him." [89] Haji Khalifa said: "The Maghazi of Musa ibn 'Uqba are the most authentic of the Maghazi." [90] [Muhammad ibn Ishaq:] As for Muhammad ibn Ishaq ibn Yasar, he was born in Medina around 85 AH, and he was a mawla ⁵⁶ of Qays ibn Makhrama ibn 'Abd al-Muttalib ibn 'Abd Manaf. He later left Medina, and we cannot determine the exact date of his departure from Medina. Ibn Hajar said: Ibn Yunus said: "He arrived in Alexandria in 119 AH." [91] We do not know whether this visit occurred before his final departure from Medina or not, but it seems he was in Medina in 123 AH. [92] In any case, it is likely that he left Medina before reaching the age of forty. Ibn Hajar said: "He left Medina early and went to Kufa, the Jazira ⁵⁷, Rayy, and Baghdad, where he stayed until he died in 151 AH." [93] There is another indication that he left Medina before reaching maturity: we see that his narrators from other regions are more numerous than his narrators from Medina; none of the Medinans narrated from him except Ibrahim ibn Sa'd. [94] Ibn Sayyid al-Nas mentions that among the most important reasons for Ibn Ishaq's departure from Medina was the enmity of Hisham ibn 'Urwa and Malik ibn Anas towards him. [95] As for Hisham ibn 'Urwa, he disliked Ibn Ishaq because of what he narrated in his book about the wife of his father 'Urwa. Narrating from women without looking at them is not something that discredits a person, as Ibn Hajar mentions. [96] As for Malik ibn Anas—according to Professor Guillaume—he attacked Muhammad ibn Ishaq because of the legal rulings he included in his book "al-Sunan," which has not reached us. [97] It is also possible that Malik objected to Ibn Ishaq for being accused of Qadariyya ⁵⁸. [98] Perhaps the strongest reason for Malik ibn Anas's enmity towards Ibn Ishaq, as Ibn Sayyid al-Nas says, is that he traced the expeditions of the Prophet, peace be upon him, from the children of Jews who had converted to Islam and preserved the story of Khaybar, Qurayza, al-Nadir, and similar strange accounts from their ancestors. [99] The Sira of Ibn Ishaq has reached us through several paths, the most famous of which is the narration of Ibn Hisham from al-Bakka'i. Among the most important is the narration of Ibn Bukayr, which has not reached us in full, but we find many fragments of it in Ibn Sa'd, Ibn al-Athir, and Ibn Kathir. Finally, a manuscript fragment of it was found in the Qarawiyyin Mosque in Fez, containing the first part of the book. Al-Tabari relied on the narration of Salama ibn al-Fadl al-Abrash al-Ansari, while Ibn Sa'd—in addition to the narration of Ibn Bukayr—relied on the narration of Harun ibn Sa'd. Nevertheless, the narration of Ibn Hisham does not represent the complete original text of Ibn Ishaq's Sira, because both he and al-Bakka'i altered the text, as Ibn Hisham himself acknowledged in his introduction to the Sira. [100] The purpose of these alterations—made by Ibn Hisham and acknowledged by him—was not merely change or abbreviation as he claimed; rather, it is clear that the real goal of this alteration by Ibn Hisham and al-Bakka'i was to remove from the Prophetic Sira those topics that critics objected to, such as the beginning of creation, the stories of the prophets, and forged poetry. When examining the development of the Sira in the first and second centuries of the Hijra, we must mention three other names: Ma'mar ibn Rashid (d. 154 AH), Abu Ma'shar (d. 170 AH), and finally al-Waqidi (d. 207 AH). [Ma'mar ibn Rashid:] Ma'mar ibn Rashid al-Azdi was a mawla of the Banu al-Hadani, their client Abu 'Urwa ibn Abi 'Amr al-Basri. [101] His name is thus linked to the names of mawali who wrote the Sira, such as Ibn Ishaq, Abu Ma'shar, and al-Waqidi, who undertook the final development of the Sira in Medina. Ma'mar was born in Kufa, and although the sources are silent about any connection he had with Medina, there is a strong possibility that he visited Medina, as he narrated reports from al-Zuhri and 'Asim ibn 'Umar ibn Qatada, and he himself is a link in the chain between al-Zuhri and al-Waqidi. There is no doubt that he traveled to Yemen, as Ibn Hajar mentioned that he died in Sana'a. [102] Ma'mar ibn Rashid is among the men deemed trustworthy by the scholars of hadith and Maghazi. Ya'qub ibn Shayba said: "Ma'mar is trustworthy and reliable." Al-Nasa'i said: "Trustworthy and reliable." Ahmad ibn Hanbal said, from al-Zuhri, from 'Abd al-Razzaq, from Ibn Jurayj: "You should follow this man, for no one of his time remains more knowledgeable than him," meaning Ma'mar. Ibn Hibban mentioned him in al-Thiqat ⁵⁹. [103] Ibn al-Nadim mentioned that he had a book on Maghazi [104], but only quotations from this book have reached us, especially in al-Waqidi and Ibn Sa'd. [Abu Ma'shar al-Madani:] Najih ibn 'Abd al-Rahman al-Sindi, Abu Ma'shar al-Madani, was a mawla of the Banu Hashim [105]. Ibn Hajar said about him: He was from Yemen, and was captured in the battle of Yazid ibn al-Muhallab in al-Yamama and al-Bahrayn. Then Umm Musa bint al-Mahdi bought him and freed him, or he was a mukatab ⁶⁰ to a woman from Banu Makhzum, and he paid his installments, so Umm Musa bint al-Mansur bought his wala' ⁶¹. When al-Mahdi came to Medina in 160 AH, he asked Abu Ma'shar to accompany him on his return to Iraq. He migrated from Medina to Baghdad and died there in 170 AH. It is clear from the frequent criticism of him in the books of rijal ⁶² that he was weak from the perspective of hadith scholars because his chains of transmission were weak. [106] Nevertheless, he was considered trustworthy and truthful in Maghazi and history. Ibn Abi Hatim al-Razi narrated from 'Abd al-Rahman, who said: I heard my father mention the Maghazi of Abu Ma'shar and say: "Ahmad ibn Hanbal was pleased with him and said: 'He was knowledgeable about the Maghazi.'" [107] Al-Khalili said: "Abu Ma'shar has a place in knowledge and history; the imams relied on his history, but they considered him weak in hadith." [108] Ibn al-Nadim said: "He has a book on Maghazi." [109] It appears from the passages that al-Tabari quoted from him in his history that the Maghazi of Abu Ma'shar are like those of Musa ibn 'Uqba, as they included reports from the life of the Prophet before the Hijra. [110] [Al-Waqidi:] Al-Waqidi presented us with his book al-Maghazi, which represents the final stage in the development of the Prophetic Sira in the first and second centuries of the Hijra. He did not narrate directly from al-Zuhri, but relied—mostly—on those who narrated reports from al-Zuhri. It is worth noting that the only person among al-Zuhri's students that al-Waqidi did not mention is Ibn Ishaq. For this reason—i.e., al-Waqidi's failure to mention him—and because of the great similarity between passages of Ibn Ishaq's Sira and al-Waqidi's al-Maghazi, Horovitz [111] and Wellhausen [112] claimed that al-Waqidi plagiarized Ibn Ishaq without attribution. Indeed, Horovitz went further in his claim, asserting that the word "qalu" [they said] in al-Waqidi's Maghazi instead of the chain of transmission indicates this plagiarism. [113] This claim of Horovitz is based on a weak argument, because he did not notice the method used by some early hadith scholars and historians of combining the narrators in the chains of transmission for reports. Al-Waqidi was not the only one who used this method; Ibrahim al-Harbi was asked about what Ahmad ibn Hanbal criticized al-Waqidi for, and he said: "He only criticized him for combining the chains of transmission and presenting the text as one." Ibrahim said: "This is not a flaw, for al-Zuhri and Ibn Ishaq did the same." [114] I have refuted the claim that al-Waqidi plagiarized Ibn Ishaq in an article I devoted to this issue, and I do not wish to repeat the arguments I mentioned in that article; whoever wishes may refer to it. [115] It is possible—in this context—that al-Waqidi refrained from narrating from Ibn Ishaq due to the lack of authentication by the scholars of Medina. But the most likely opinion in our view regarding this omission is that Ibn Ishaq left Medina before al-Waqidi was born. Personal meetings between narrators were among the strongest factors in the development of the Sira in the first and second centuries of the Hijra. Evidence for this—as we mentioned earlier—is what Ibn Hajar stated in his biography of Ibn Ishaq: "He left Medina early... and his narrators from other regions are more numerous than his narrators from Medina; none of the Medinans narrated from him except Ibrahim ibn Sa'd." [116] Indeed, most of the early hadith critics considered al-Waqidi weak in hadith. Al-Bukhari, al-Razi, al-Nasa'i, and al-Daraqutni said: "He is abandoned in hadith." But the opinions of hadith scholars were not unanimously against al-Waqidi; some described him with qualities no less than those used for trustworthy narrators. Al-Hafiz al-Darawirdi described him as "the Commander of the Faithful in hadith." Yazid ibn Harun said: "Al-Waqidi is trustworthy." He was deemed trustworthy by Abu 'Ubayd al-Qasim ibn Sallam, as well as Abu Bakr al-Saghani, Mus'ab al-Zubayri, Mujahid ibn Musa, al-Musayyab, and Ibrahim al-Harbi. [117] Although most scholars reject him in hadith, he is undoubtedly an imam in Maghazi. Ibn al-Nadim said: "He was knowledgeable about Maghazi, Sira, conquests, and the differences of people in hadith, jurisprudence, legal rulings, and reports." [118] Similarly, Ibn Sa'd mentioned him. [119] Ibrahim al-Harbi said: "Al-Waqidi is the most trustworthy person for the people of Islam." [120] In Tarikh Baghdad, there are statements indicating the great stature of al-Waqidi in the field of Maghazi and Sira.

It is clear to the modern reader that one of the most important features placing al-Wāqidī in a special rank among the authors of sīra and maghāzī is his application of a scientific, artistic historical method. We observe in al-Wāqidī—more than in other early historians—that he arranges the various details of events in a logical, consistent manner. For example, he begins his maghāzī by mentioning a long list of men from whom he transmitted those reports, then he mentions the expeditions one by one with a precise, specific date for each, often providing geographical details about the location of the expedition. Then he mentions the expeditions that the Prophet himself led and the names of those he appointed over Medina during his expeditions, and finally he mentions the battle cry of the Muslims in combat. All this, in addition to his description of each expedition in a uniform style: he first mentions the name of the expedition, its date, and its commander, and in some he repeats the name of the deputy over Medina and geographical details that he had already mentioned in the introduction to the book. In many places, al-Wāqidī presents the story of an event with a comprehensive chain of transmission ⁶³—that is, he combines the men and chains into a single text. If the expedition had many Qur'anic verses revealed concerning it, al-Wāqidī isolates them with their interpretation and places them at the end of the reports of the expedition. In important expeditions, al-Wāqidī mentions the names of those who witnessed the expedition and the names of those who were martyred or killed in it. It is easy to infer al-Wāqidī's intelligence and awareness as a historian from the uniform method he employs. Indeed, the geographical details he presents in the book suggest his effort and knowledge of the minutiae in the reports he collected during his journey to the east and west of the earth in search of knowledge. This is also evidence of his entitlement in this field as we have described him ⁶⁴. His scribe and student Muḥammad ibn Saʿd followed him in his interest in these geographical details; indeed, we see him adding to those details found in his teacher al-Wāqidī. It is worth noting that these geographical details provided by al-Wāqidī are rightly considered the first stage in Arabic geographical literature, if not the building blocks and foundations upon which all who came after him, such as Ibn Saʿd, al-Balādhurī, and those who followed them in writing books of conquests and countries, built. Among the most important distinguishing characteristics of al-Wāqidī's Maghāzī is the integrated system of dates. Many expeditions not dated by Ibn Isḥāq—such as the expedition of al-Kharrār, the killing of Asmāʾ bint Marwān, the killing of Abū ʿAfak, the expedition of Banū Qaynuqāʿ, the killing of Kaʿb ibn al-Ashraf, the expedition of Qaṭan, the expedition of Dūmat al-Jandal, the killing of Sufyān ibn Khālid ibn Nubayḥ, the expedition of al-Qurṭāʾ, the expedition of al-Ghamr, the expedition of Dhī al-Qaṣṣa, the expedition of Banū Sulaym, the expedition of al-Ṭarf, the expedition of Ḥismā, the expedition of al-Kadīd, the expedition of Dhāt Aṭlāḥ, the expedition of Dhāt al-Salāsil, the expedition of al-Khabṭ, the expedition of Khaḍira, the expedition of ʿAlqama ibn Mujazziz, and the expedition of ʿAlī ibn Abī Ṭālib to Yemen—all have a specific, definite date and a special mention in al-Wāqidī. We have said that al-Wāqidī's method is complete in dating events more fully than that of Ibn Isḥāq, but we must—in seeking fairness—accept it with caution regarding the dating of some events. Here are examples: (122) We see a discrepancy in the text of the date of the killing of Kaʿb ibn al-Ashraf. Al-Wāqidī said: Muḥammad ibn Maslama set out to him—i.e., to Kaʿb—on the night of the fourteenth of Rabīʿ al-Awwal, twenty-five months after the Hijra ⁶⁵, and the Prophet walked with him until he reached al-Baqīʿ ⁶⁶. (b) But in the story of Dhī Amr, al-Wāqidī claims that the Prophet left Medina for Ghatafān on Thursday, the twelfth of Rabīʿ al-Awwal, and it is impossible for the Prophet to accompany Muḥammad ibn Maslama on the road two days after his departure. (c) We also find two dates for the expedition of Baḥrān in two manuscripts of al-Wāqidī's Maghāzī: in one, Jumādā al-Ūlā, and in the other, Jumādā al-Ākhira ⁶⁷. (d) Al-Wāqidī dated the expedition of al-Rajīʿ in Ṣafar, thirty-six months after the Hijra ⁶⁸, and mentioned that the attack on the Muslims in that expedition occurred after the killing of Sufyān ibn Khālid ibn Nubayḥ al-Hudhalī. But elsewhere he dated the killing of Sufyān ibn Khālid ibn Nubayḥ at fifty-four months ⁶⁹. (e) We find another discrepancy in the dating details in al-Wāqidī in the story of the expedition of al-Qurṭāʾ. Muḥammad ibn Maslama said: I set out on the tenth of al-Muḥarram, fifty-five months ⁷⁰. But al-Wāqidī says elsewhere: fifty-four months ⁷¹. (f) In the report of the expedition of al-Mayfaʿa, which al-Wāqidī dated in Ramaḍān of year seven ⁷², he mentioned Yasār, the Prophet's freedman, even though he himself described the killing of Yasār in Shawwāl of year seven ⁷³. (g) Al-Wāqidī mentioned at the beginning of the report of the expedition of Banū Laḥyān that the Prophet left Medina at the beginning of Rabīʿ al-Awwal of year six ⁷⁴, but at the end of the story he dated it in al-Muḥarram of year six ⁷⁵. In that expedition, he said that Khubayb ibn ʿAdī was at that time in the hands of Quraysh in Mecca, even though he described the killing of Khubayb in the report of the expedition of al-Rajīʿ, which he dated in Ṣafar of year four ⁷⁶. Despite these discrepancies in dates, we find them generally more accurate and more firmly established in their system than similar dates in other sīra books ⁷⁷. This is in addition to what al-Wāqidī uniquely presents in his Maghāzī: many reports that we do not find elsewhere, such as his description of the first expedition to Dhī al-Qaṣṣa ⁷⁸, the expedition of Abū Bakr to Najd ⁷⁹, the two expeditions to Mayfaʿa ⁸⁰ and Dhāt Aṭlāḥ ⁸¹. Add to that the elaboration in detail and precision in arrangement when narrating famous events, such as Uḥud and al-Ṭāʾif, more and better than what is mentioned in other sīra references. Al-Wāqidī also sheds light on many scenes of life in the dawn of Islam, such as agriculture, food, idols, burial customs, the formation and organization of caravans, and in short, all aspects of life in Islamic society between the Hijra and the death of the Prophet. What further increases the value of these reports is that al-Wāqidī clearly states that he followed a conscious, artistic, critical method in selecting and organizing his reports. Then he does not hesitate to mention his opinions and thoughts about the reports he recorded, often saying, for example: "This is the confirmed [report]," "The confirmed [report] with us," "The agreed-upon [report] with us," "There is no disagreement with us," "The first statement is more confirmed with us," "It is more confirmed," "This is the confirmed [report] with us," "Agreed upon, no doubt about it," and other such expressions that highlight his explicit opinion in evaluating those reports. The use of such expressions in al-Wāqidī's Maghāzī is very common in his style to an extent not seen in other early authors. Even al-Balādhurī, who died seventy years after al-Wāqidī, does not present his personal opinions in the body of his reports as al-Wāqidī did. Despite what I have mentioned of critical opinions, such as the discrepancy occurring in some dates of events, it must be acknowledged that al-Wāqidī's Maghāzī is the most complete and comprehensive neutral source—without bias—for the history of the Prophet's life in Medina. Finally: We hope that the texts of the early sources of the Prophetic sīra, such as the Sīra of Ibn Isḥāq in the recension of Ibn Bukayr, which has not yet seen the light, will be published, and that the early maghāzī texts of Mūsā ibn ʿUqba, Maʿmar ibn Rāshid, and Abū Maʿshar will be collected from the various manuscript and printed sources available to us, and compared with each other and critiqued, so that we may be able to understand the emergence and development of sīra literature in the early centuries of Islam according to sound scientific principles. Marsden Jones [References for the Edition] [A - Printed Works] Ibn al-Athīr, ʿIzz al-Dīn, ʿAlī ibn ʿAbd al-Karīm—630 AH. Al-Lubāb fī Tahdhīb al-Ansāb, three parts, published by Maktabat al-Qudsī, Cairo, 1357/1369 AH. Ibn al-Athīr, Majd al-Dīn, al-Mubārak ibn Muḥammad ibn Muḥammad—606 AH. (1) Al-Nihāya fī Gharīb al-Ḥadīth wa al-Athar, four parts, al-Maṭbaʿa al-ʿUthmāniyya, Cairo, 1311 AH. 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Iṣlāḥ al-Manṭiq, edited by Professors Sheikh Aḥmad Muḥammad Shākir and ʿAbd al-Salām Muḥammad Hārūn, Dār al-Maʿārif, Cairo, 1956 CE. al-Samʿānī, ʿAbd al-Karīm ibn Muḥammad ibn Manṣūr – 562 AH. Kitāb al-Ansāb, published in facsimile by Margoliouth, in the Gibb Memorial Series, London, 1912 CE. al-Suhaylī, ʿAbd al-Raḥmān ibn ʿAbd Allāh – 581 AH. al-Rawḍ al-Unuf, Sharḥ Sīrat Ibn Hishām, two volumes, printed at the expense of Sultan Mawlāy ʿAbd al-Ḥafīẓ, al-Jamāliyya Press, Cairo, 1332 AH. Ibn Sayyid al-Nās al-Yaʿmurī, Abū al-Fatḥ, Muḥammad ibn Muḥammad – 734 AH. ʿUyūn al-Athar fī Funūn al-Maghāzī wa al-Shamāʾil wa al-Siyar, two volumes, published by Maktabat al-Qudsī, Cairo, 1356 AH. al-Ṣafadī, Ṣalāḥ al-Dīn, Khalīl ibn Aybak ibn ʿAbd Allāh – 764 AH. al-Wāfī bi al-Wafayāt, four volumes published, edited by Ritter and Diederings, published by the German Oriental Society in Istanbul, Istanbul and Damascus, 1936/1960 CE. al-Ṭabarī, Abū Jaʿfar, Muḥammad ibn Jarīr – 310 AH. (1) Tafsīr al-Qurʾān al-musammā Jāmiʿ al-Bayān, edited by Professor Maḥmūd Muḥammad Shākir, fifteen volumes published, Dār al-Maʿārif, Cairo, 1374/1379 AH. (2) Tārīkh al-Rusul wa al-Mulūk, thirteen volumes, Leiden, 1881/1882 CE. al-Ṭūsī, Abū Jaʿfar, Muḥammad ibn al-Ḥasan ibn ʿAlī – 460 AH. al-Fihrist, Fihrist Kutub al-Shīʿa, published by the Royal Asiatic Society, Calcutta, 1271 AH. Ibn ʿAbd al-Barr, Abū ʿUmar, Yūsuf ibn ʿAbd Allāh ibn Muḥammad – 463 AH. al-Istīʿāb fī Maʿrifat al-Aṣḥāb, four volumes, edited by Professor ʿAlī Muḥammad al-Bijāwī, Maktabat Nahḍat Miṣr, Cairo, undated. Abū ʿUbayd al-Bakrī, ʿAbd Allāh ibn ʿAbd al-ʿAzīz – 487 AH. Muʿjam mā Istaʿjam, three volumes, edited by Wüstenfeld, Gotha, 1876/1877 CE. Ibn al-ʿImād al-Ḥanbalī, ʿAbd al-Ḥayy ibn Aḥmad ibn Muḥammad – 1089 AH. Shadharāt al-Dhahab fī Akhbār man Dhahab, eight volumes, published by Maktabat al-Qudsī, Cairo, 1350/1351 AH. Ibn Fāris, Aḥmad ibn Fāris – 395 AH. Maqāyīs al-Lugha, six volumes, edited by Professor ʿAbd al-Salām Muḥammad Hārūn, ʿĪsā al-Ḥalabī Press, Cairo, 1366/1371 AH. Abū al-Fidā, Ismāʿīl ibn ʿAlī ibn Maḥmūd – 732 AH. al-Mukhtaṣar fī Akhbār al-Bashar, four volumes, al-Ḥusayniyya Press, Cairo, 1325 AH. Abū al-Faraj al-Iṣbahānī, ʿAlī ibn al-Ḥusayn ibn Muḥammad – 356 AH. Kitāb al-Aghānī, published by Dār al-Kutub al-Miṣriyya, sixteen volumes published, Dār al-Kutub al-Miṣriyya, Cairo, 1923/1935 CE. Ibn Farḥūn, Ibrāhīm ibn ʿAlī ibn Muḥammad – 799 AH. al-Dībāj al-Mudhhab fī Maʿrifat Aʿyān ʿUlamāʾ al-Madhhab, al-Jamāliyya Press, Cairo, 1329 AH. al-Fīrūzābādī, Muḥammad ibn Yaʿqūb ibn Muḥammad – 817 AH. al-Qāmūs al-Muḥīṭ, four volumes, al-Miṣriyya Press, Cairo, 1938 CE. al-Qālī, Abū ʿAlī, Ismāʿīl ibn al-Qāsim ibn ʿAydhūn – 356 AH. Kitāb al-Amālī, published at the expense of Yūsuf Diyāb, two volumes, Dār al-Kutub al-Miṣriyya, Cairo, 1926 CE. al-Qurashī, ʿAbd al-Qādir ibn Muḥammad ibn Naṣr Allāh – 775 AH. al-Jawāhir al-Muḍiyya fī Ṭabaqāt al-Ḥanafiyya, two volumes, Dāʾirat al-Maʿārif al-ʿUthmāniyya Press, Hyderabad Deccan, India, 1332 AH. Ibn Qutayba, ʿAbd Allāh ibn Muslim – 276 AH. Kitāb al-Maʿārif, edited by Dr. Tharwat ʿUkāsha, Dār al-Kutub al-Miṣriyya Press, Cairo, 1960 CE. Qays ibn al-Khaṭīm, ca. 2 BH. Dīwān of his poetry, edited by Dr. Nāṣir al-Dīn al-Asad, al-Madanī Press, Cairo, 1960 CE. Ibn Qays al-Ruqayyāt, ʿUbayd Allāh ibn Qays ibn Shurayḥ – ca. 85 AH. Dīwān of his poetry, edited by Dr. Muḥammad Yūsuf Najm, Dār Ṣādir and Beirut, Beirut, 1958 CE. Ibn Kathīr al-Qurashī, Ismāʿīl ibn ʿUmar – 774 AH. al-Bidāya wa al-Nihāya, fourteen volumes, published by Maktabat al-Khānjī and Maṭbaʿat al-Saʿāda, Cairo, 1351/1358 AH. Ibn al-Kalbī, Hishām ibn Muḥammad ibn al-Sāʾib – 204 AH. Kitāb al-Aṣnām, edited by Aḥmad Zakī Pasha, Dār al-Kutub al-Miṣriyya, Cairo, 1924 CE. Mālik ibn Anas (al-Imām) – 179 AH. al-Muwaṭṭaʾ, edited by Professor Maḥmūd Fuʾād ʿAbd al-Bāqī, two volumes, ʿĪsā al-Ḥalabī Press, Cairo, 1370 AH. Muḥsin al-Amīn, Muḥsin ibn ʿAbd al-Karīm ibn ʿAlī – 1371 AH. Aʿyān al-Shīʿa, Beirut, 1959 CE. Muslim ibn al-Ḥajjāj ibn Muslim al-Qushayrī – 261 AH. al-Jāmiʿ al-Ṣaḥīḥ, edited by Professor Muḥammad Fuʾād ʿAbd al-Bāqī, five volumes, ʿĪsā al-Ḥalabī Press, Cairo, 1955/1956 CE. Ibn Manẓūr, Abū al-Faḍl, Muḥammad ibn Mukarram ibn ʿAlī – 711 AH. Lisān al-ʿArab, twenty volumes, Būlāq, Cairo, 1300 AH. Ibn al-Nadīm, Muḥammad ibn Isḥāq ibn Muḥammad – 438 AH. al-Fihrist, al-Maktaba al-Tijāriyya, Cairo, 1348 AH. Nūr al-Dīn al-Ḥalabī, ʿAlī ibn Ibrāhīm ibn Aḥmad – 1044 AH. al-Sīra al-Ḥalabiyya, two volumes, Muṣṭafā al-Ḥalabī, Cairo, 1349 AH. Ibn Hishām, Abū Muḥammad, ʿAbd al-Malik ibn Hishām ibn Ayyūb – 213 AH. al-Sīra al-Nabawiyya, four volumes, edited by Professors Muṣṭafā al-Saqqā, Ibrāhīm al-Abyārī, and ʿAbd al-Ḥafīẓ Shalabī, Muṣṭafā al-Ḥalabī Press, Cairo, 1936 CE. al-Yāfiʿī, ʿAbd Allāh ibn Asʿad ibn ʿAlī – 768 AH. Mirʾāt al-Jinān wa ʿIbrat al-Yaqẓān, four volumes, Dāʾirat al-Maʿārif al-ʿUthmāniyya Press, Hyderabad Deccan, India, 1337 AH. Yāqūt ibn ʿAbd Allāh al-Rūmī al-Ḥamawī – 626 AH. (1) Muʿjam al-Buldān, ten volumes, al-Khānjī edition, Cairo, 1906 CE. (2) Muʿjam al-Udabāʾ, titled Irshād al-Arīb, twenty volumes, edited by Aḥmad Farīd Rifāʿī, ʿĪsā al-Ḥalabī Press, Cairo, 1935/1938 CE. al-Yaghmūrī, Abū al-Maḥāsin, Yūsuf ibn Aḥmad ibn Maḥmūd – 7th century AH. Nūr al-Qabas al-Mukhtaṣar min al-Muqtabas, fī Akhbār al-Nuḥāt wa al-Udabāʾ wa al-Shuʿarāʾ wa al-ʿUlamāʾ, edited by Rudolf Sellheim, Islamic Publications of the German Oriental Society, Beirut, 1964 CE. [B – Manuscripts] al-Dhahabī, Shams al-Dīn, Muḥammad ibn Aḥmad ibn ʿUthmān – 748 AH. Siyar Aʿlām al-Nubalāʾ, manuscript of Aḥmad III, Istanbul, no. 2910, volume seven, biography of al-Wāqidī. Ibn ʿAsākir, Abū al-Qāsim, ʿAlī ibn al-Ḥasan ibn Hibat Allāh – 571 AH. Tārīkh Madīnat Dimashq, manuscript of Aḥmad III, Istanbul, no. 2887, volume two, biography of al-Wāqidī.

1. Tafsīr al-Qurʾān : Interpretation of the Qur'an; a commentary on the Qur'an.
2. Ibn Saʿd : Muhammad ibn Sa'd (d. 230/845), a renowned historian and biographer, author of al-Ṭabaqāt al-Kubrā.
3. al-Ṭabarī : Muhammad ibn Jarīr al-Ṭabarī (d. 310/923), a prominent historian and exegete, author of Taʾrīkh al-Rusul wa al-Mulūk.
4. al-Mabʿath : The beginning of the prophetic mission; the period of the Prophet's call to prophethood.
5. Ibn Kathīr : Ismāʿīl ibn ʿUmar ibn Kathīr (d. 774/1373), a historian and exegete, author of al-Bidāya wa al-Nihāya.
6. al-Suhaylī : Abū al-Qāsim ʿAbd al-Raḥmān al-Suhaylī (d. 581/1185), a scholar known for his commentary on Ibn Hishām's Sīra.
7. Ibn Khayr al-Ishbīlī : Muhammad ibn Khayr al-Ishbīlī (d. 575/1179), a scholar from Seville, author of Fihrist.
8. al-Yāfiʿī : ʿAbd Allāh ibn Asʿad al-Yāfiʿī (d. 768/1367), a historian and Sufi, author of Mirʾāt al-Jinān.
9. Ḥājjī Khalīfa : Mustafa ibn ʿAbd Allāh (d. 1067/1657), known as Kâtip Çelebi, author of Kashf al-Ẓunūn.
10. Brockelmann : Carl Brockelmann (d. 1956), a German orientalist, author of Geschichte der arabischen Litteratur.
11. Ibn Ḥubaysh : Abū al-Qāsim ʿAbd al-Raḥmān ibn Ḥubaysh (d. 584/1188), author of al-Ghazawāt.
12. al-Haytham ibn ʿAdī : Abū ʿAbd al-Raḥmān al-Haytham ibn ʿAdī (d. 207/822), a historian and genealogist.
13. Futūḥ al-Shām : The Conquests of Syria; a historical work on the Muslim conquest of Syria.
14. al-Balādhurī : Aḥmad ibn Yaḥyā al-Balādhurī (d. 279/892), a historian, author of Futūḥ al-Buldān.
15. 64 AH : Year 64 of the Hijra (683-684 CE).
16. taqiyya : Dissimulation; the practice of concealing one's faith in times of danger.
17. Aʿyān al-Shīʿa : A biographical dictionary of prominent Shīʿa figures by Muḥsin al-Amīn (d. 1952).
18. Āghā Buzurg al-Ṭihrānī : Muhammad Mahdi al-Ṭihrānī (d. 1970), a Shīʿa scholar and bibliographer, author of al-Dharīʿa ilā Taṣānīf al-Shīʿa.
19. al-Mihrās : A well-known location in Medina, near the mosque of Qubāʾ.
20. Ṭuʿayma ibn ʿAdī : A Qurayshite killed at the Battle of Badr.
21. Ḥamza : Ḥamza ibn ʿAbd al-Muṭṭalib, the Prophet's uncle, killed at Uḥud.
22. Quzmān : A companion who fought at Uḥud and later committed suicide.
23. Ibn Abī al-Ḥadīd : ʿAbd al-Ḥamīd ibn Hibat Allāh (d. 656/1258), a Muʿtazilī scholar, author of Sharḥ Nahj al-Balāgha.
24. Qadarī : A follower of Qadariyya, a theological school emphasizing free will.
25. Malal : A location near Medina, about 10 miles north.
26. al-Balādhurī : See note 57.
27. sīra : Biography of the Prophet Muhammad, encompassing his life, deeds, and teachings.
28. al-Aghānī : A comprehensive anthology of Arabic poetry and songs compiled by Abū al-Faraj al-Iṣfahānī.
29. maghāzī : Literally 'military expeditions'; refers to the accounts of the Prophet's military campaigns and battles.
30. Ibn Kathīr : A renowned historian and exegete (d. 774 AH/1373 CE), author of al-Bidāya wa al-Nihāya.
31. ḥadīth : The collected sayings, actions, and approvals of the Prophet Muhammad.
32. tafsīr : Exegesis or commentary on the Qur'an.
33. Levi Della Vida : Giorgio Levi Della Vida (1886-1967), an Italian orientalist who studied early Islamic history.
34. fiqh : Islamic jurisprudence, the human understanding of Sharia.
35. quṣṣāṣ : Storytellers who narrated religious and historical tales, often in a popular style.
36. Battle of Badr : The first major battle in Islam, fought in 2 AH/624 CE between the Muslims and Quraysh.
37. Ibn Sa'd : Muhammad ibn Sa'd (d. 230 AH/845 CE), author of the biographical dictionary al-Ṭabaqāt al-Kubrā.
38. Ḥājjī Khalīfa : Mustafa ibn 'Abd Allah (d. 1067 AH/1657 CE), Ottoman bibliographer and author of Kashf al-Ẓunūn.
39. al-Ṭabarī : Muhammad ibn Jarir al-Ṭabarī (d. 310 AH/923 CE), historian and exegete, author of Ta'rīkh al-Rusul wa al-Mulūk.
40. tābi'ūn : The generation of Muslims who succeeded the Companions of the Prophet.
41. al-Isrā'īliyyāt : Narrations and stories derived from Jewish and Christian sources, often used in early Islamic exegesis.
42. Yāqūt : Yāqūt al-Ḥamawī (d. 626 AH/1229 CE), geographer and biographer, author of Mu'jam al-Buldān.
43. al-Mubtada' : Literally 'the beginning'; a genre of works covering creation and early prophetic history.
44. Pledge of al-'Aqaba : Two pledges made by the people of Medina to the Prophet before the Hijra, paving the way for his migration.
45. Ibn Isḥāq : Muhammad ibn Isḥāq (d. 150 AH/767 CE), author of the earliest surviving biography of the Prophet.
46. Ibn Qutayba : Abu Muhammad 'Abd Allah ibn Muslim ibn Qutayba (d. 276 AH/889 CE), scholar and author of al-Ma'ārif.
47. Hijra : The migration of the Prophet from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
48. Ibn Ḥajar : Ahmad ibn 'Ali ibn Ḥajar al-'Asqalānī (d. 852 AH/1449 CE), renowned hadith scholar and historian.
49. Maghāzī : Here referring to the title of a book on the Prophet's military expeditions.
50. Ibn Ḥajar : See note 22.
51. mawlā : A client or freedman, often a non-Arab convert attached to an Arab tribe.
52. tenth century AH : Corresponding to the 16th century CE.
53. Sachau : Eduard Sachau (1845-1930), German orientalist who published early Arabic papyri.
54. Maghazi : Literally 'expeditions' or 'military campaigns'; refers to the accounts of the Prophet Muhammad's military expeditions, a key component of early Islamic historical writing.
55. Thiqa : Trustworthy; a technical term in hadith criticism indicating a reliable narrator.
56. Mawla : Client or freedman; a non-Arab convert to Islam who was attached to an Arab tribe as a client.
57. Jazira : The region of Upper Mesopotamia, corresponding to modern-day northern Iraq and northeastern Syria.
58. Qadariyya : An early Islamic theological school that emphasized free will, often accused of denying divine predestination.
59. al-Thiqat : A biographical work by Ibn Hibban listing trustworthy narrators.
60. Mukatab : A slave who has made a contract with his master to purchase his freedom by paying installments.
61. Wala' : The relationship of clientage (patronage) between a freedman and his former master, which included inheritance rights.
62. Rijal : Literally 'men'; refers to the science of evaluating the reliability of hadith narrators.
63. isnād jāmiʿ : A comprehensive chain of transmission that combines multiple chains into a single text.
64. bi-mā waṣafnāhu bihi : Reference to the description of al-Wāqidī as having a special status among early historians.
65. ʿalā raʾs khamsata wa ʿishrīna shahran min al-hijra : Twenty-five months after the Hijra.
66. al-Baqīʿ : The cemetery of Medina, known as Jannat al-Baqīʿ.
67. Jumādā al-Ūlā / Jumādā al-Ākhira : The fifth and sixth months of the Islamic lunar calendar, respectively.
68. fī Ṣafar ʿalā raʾs sitta wa thalāthīna shahran min al-hijra : In Ṣafar, thirty-six months after the Hijra.
69. ʿalā raʾs arbaʿa wa khamsīna shahran : Fifty-four months.
70. fī ʿashr layālin khalawna min al-Muḥarram ʿalā raʾs khamsa wa khamsīna shahran : On the tenth of al-Muḥarram, fifty-five months.
71. arbaʿa wa khamsīna shahran : Fifty-four months.
72. fī Ramaḍān sana sabʿ : In Ramaḍān of year seven AH.
73. fī Shawwāl sana sabʿ : In Shawwāl of year seven AH.
74. fī hilāl Rabīʿ al-Awwal sana sitt : At the beginning of Rabīʿ al-Awwal of year six AH.
75. fī al-Muḥarram sana sitt : In al-Muḥarram of year six AH.
76. fī Ṣafar sana arbaʿ : In Ṣafar of year four AH.
77. al-siyar al-ukhrā : Other sīra books.
78. Dhī al-Qaṣṣa : A location; the first expedition to Dhī al-Qaṣṣa.
79. Najd : A region in central Arabia.
80. Mayfaʿa : A location; two expeditions to Mayfaʿa.
81. Dhāt Aṭlāḥ : A location; an expedition to Dhāt Aṭlāḥ.
82. Kashf al-Ẓunūn ʿan Asāmī al-Kutub wa al-Funūn : A famous bibliographical encyclopedia by Kâtip Çelebi (Ḥājjī Khalīfa), listing books and sciences with their authors and descriptions.
83. al-Iṣāba fī Tamyīz al-Ṣaḥāba : A comprehensive biographical work on the Companions of the Prophet Muḥammad by Ibn Ḥajar al-ʿAsqalānī.

The First Part [1]

In the name of Allah, the Most Gracious, the Most Merciful. Abu Muhammad al-Hasan ibn 'Ali ibn Muhammad al-Jawhari ¹ informed us, saying: Abu 'Umar Muhammad ibn al-'Abbas ibn Muhammad ibn Zakariyya ibn Hayyawayh narrated to us orally, saying: It was recited to Abu al-Qasim 'Abd al-Wahhab ibn Abi Hayyah from his book while I was listening, and he acknowledged it, on Saturday morning, in the house of Abu 'Abd Allah al-Warraq, at Murabba'at Shubayb, Bab al-Sham, at Bab al-Dhahab, in Darb al-Balkh, in Jumada al-Akhirah of the year three hundred and eighteen. He said: Abu 'Abd Allah Muhammad ibn Shuja' al-Thalji narrated to us, saying: Muhammad ibn 'Umar al-Waqidi narrated to me, saying: 'Umar ibn 'Uthman ibn 'Abd al-Rahman ibn Sa'id ibn Yarbu' al-Makhzumi, and Musa ibn Muhammad ibn Ibrahim ibn al-Harith al-Tamimi, and Muhammad ibn 'Abd Allah ibn Muslim, and Musa ibn Ya'qub ibn 'Abd Allah ibn Wahb ibn Zam'ah, and 'Abd Allah ibn Ja'far ibn 'Abd al-Rahman ibn al-Miswar ibn Makhramah, and Abu Bakr ibn 'Abd Allah ibn Muhammad ibn Abi Sabrah, and Sa'id ibn 'Uthman ibn 'Abd al-Rahman ibn 'Abd Allah al-Taymi, and Yunus ibn Muhammad al-Zafari, and 'A'idh ibn Yahya, and Muhammad ibn 'Amr, and Mu'adh ibn Muhammad al-Ansari, and Yahya ibn 'Abd Allah ibn Abi Qatadah, and 'Abd al-Rahman ibn 'Abd al-'Aziz ibn 'Abd Allah ibn 'Uthman ibn Hunayf, and Ibn Abi Habibah ², and Muhammad ibn Yahya ibn Sahl ibn Abi Hathmah, and 'Abd al-Hamid ibn Ja'far, and Muhammad ibn Salih ibn Dinar, and 'Abd al-Rahman ibn Muhammad ibn Abi Bakr, and Ya'qub ibn Muhammad ibn Abi Sa'sa'ah, and 'Abd al-Rahman ibn Abi al-Zinad, and Abu Ma'shar, and Malik ibn Abi al-Rijal, and Isma'il ibn Ibrahim ibn 'Uqbah, and 'Abd al-Hamid ibn 'Imran ibn Abi Anas, and 'Abd al-Hamid ibn Abi 'Abs—each of them narrated to me a portion of this, and some were more comprehensive in their narration than others, and others also narrated to me. So I wrote down everything they narrated to me. They said: The Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina on Monday, the twelfth of Rabi' al-Awwal, and it is also said on the second of Rabi' al-Awwal, but the established date is the twelfth. The first banner that the Messenger of Allah, may Allah bless him and grant him peace, tied was for Hamzah ibn 'Abd al-Muttalib, may Allah be pleased with him, in the month of Ramadan, seven months after the Prophet's migration, to intercept a Quraysh caravan. Then the banner of 'Ubaydah ibn al-Harith in Shawwal, eight months after the Hijrah, to Rabigh—which is ten miles from al-Juhfah on the way to Qudayd—and it was in Shawwal, nine months after the Hijrah. Then the expedition of Sa'd ibn Abi Waqqas to al-Kharrar, nine months after the Hijrah, in Dhu al-Qa'dah. Then the Messenger of Allah, may Allah bless him and grant him peace, set out in Safar, eleven months after the Hijrah, until he reached al-Abwa', then returned without encountering any hostility, and was away for fifteen nights. Then he set out to Buwat in Rabi' al-Awwal, thirteen months after the Hijrah, to intercept a Quraysh caravan, in which were Umayyah ibn Khalaf and a hundred men from Quraysh, and two thousand five hundred camels, then returned without encountering any hostility—and Buwat is near al-Juhfah. Then he set out in Rabi' al-Awwal, thirteen months after the Hijrah, in pursuit of Kurz ibn Jabir al-Fihri until he reached Badar, then returned. Then he set out in Jumada al-Akhirah, sixteen months after the Hijrah, to intercept Quraysh caravans when they set out for Syria, and this is the expedition of Dhu al-'Ushayrah, then he returned. Then he sent 'Abd Allah ibn Jahsh to Nakhla in Rajab, seventeen months after the Hijrah. Then he fought the Battle of Badr, on the morning of the seventeenth of Ramadan, on Friday, nineteen months after the Hijrah. Then the expedition of 'Asma' bint Marwan, killed by 'Umayr ibn 'Adi ibn Kharashah ³. 'Abd Allah ibn al-Harith ibn al-Fadl narrated to me from his father that he said: She was killed with five nights remaining in Ramadan, nineteen months after the Hijrah. Then the expedition of Salim ibn 'Umayr ⁴, who killed Abu 'Afak in Shawwal, twenty months after the Hijrah. Then the expedition of Qaynuqa' in the middle of Shawwal, twenty months after the Hijrah. Then the Messenger of Allah, may Allah bless him and grant him peace, set out on the expedition of al-Sawiq in Dhu al-Hijjah, twenty-two months after the Hijrah. Then the Prophet, may Allah bless him and grant him peace, set out against Banu Sulaym at al-Kudr in Muharram, twenty-three months after the Hijrah. Then the expedition of Ibn al-Ashraf in Rabi' al-Awwal, twenty-five months after the Hijrah. Then the expedition of Ghatafan to Najd, which is Dhu Amr, in Rabi' al-Awwal, twenty-five months after the Hijrah. Then the expedition of 'Abd Allah ibn Unays to Sufyan ibn Khalid ibn Nubayh al-Hudhali. 'Abd Allah ⁵ said: I left Medina on Monday, the fifth of Muharram, thirty-five months after the Hijrah ⁶, and I was away for eighteen nights, and I returned on Saturday, with seven ⁷ remaining of Muharram. Then the Prophet, may Allah bless him and grant him peace, set out against Banu Sulaym at Buhran in Jumada al-Ula, twenty-seven months after the Hijrah. Then the expedition of al-Qaradah, whose commander was Zayd ibn Harithah, in Jumada al-Akhirah, twenty-eight months after the Hijrah, in which was Abu Sufyan ibn Harb. Then the Prophet, may Allah bless him and grant him peace, fought at Uhud in Shawwal, thirty-two months after the Hijrah. Then the Prophet, may Allah bless him and grant him peace, set out to Hamra' al-Asad in Shawwal, thirty-two months after the Hijrah. Then an expedition whose commander was Abu Salamah ibn 'Abd al-Asad to Qatan against Banu Asad, thirty-five months after the Hijrah, in Muharram. Then Bi'r Ma'unah, whose commander was al-Mundhir ibn 'Amr, in Safar, thirty-six months after the Hijrah. Then the expedition of al-Raji' in Safar, thirty-six months after the Hijrah, whose commander was Mirthad. Then the Prophet, may Allah bless him and grant him peace, set out against Banu al-Nadir in Rabi' al-Awwal, thirty-seven months after the Hijrah. Then the Prophet, may Allah bless him and grant him peace, set out for Badr al-Maw'id in Dhu al-Qa'dah, forty-five months after the Hijrah.

Then the expedition of Ibn 'Atik against Ibn Abi al-Haqiq in Dhu al-Hijjah, at the head of forty-six months. When Sallam ibn Abi al-Haqiq was killed, the Jews fled to Sallam ibn Mishkam in Khaybar, but he refused to lead them, so Usayr ibn Zarim ⁸ took charge of their war. Then the Prophet (peace be upon him) raided Dhat al-Riqa' in al-Muharram, at the head of forty-seven months. Then he raided Dumah al-Jandal in Rabi' al-Awwal, at the head of forty-nine months ⁹. Then the Prophet (peace be upon him) raided al-Muraysi' in Sha'ban of year five. Then the Prophet (peace be upon him) raided al-Khandaq in Dhu al-Qa'dah of year five. Then the Prophet (peace be upon him) raided Banu Qurayzah in nights of Dhu al-Qa'dah and nights of Dhu al-Hijjah of year five. Then the expedition of Ibn Unays against Sufyan ibn Khalid ibn Nubayh in al-Muharram of year six. Then the expedition of Muhammad ibn Maslamah in al-Muharram of year six against al-Qurta' ¹⁰. Then the raid of the Prophet (peace be upon him) against Banu Lahyan, to al-Ghabah, in Rabi' al-Awwal of year six. Then the Prophet (peace be upon him) raided al-Ghabah in Rabi' al-Akhir of year six. Then an expedition whose commander was 'Ukkashah ibn Mihsan against al-Ghamr, in Rabi' al-Akhir of year six. Then the expedition of Muhammad ibn Maslamah against Dhu al-Qassah, in Rabi' al-Akhir of year six. Then an expedition whose commander was Abu 'Ubaydah ibn al-Jarrah against Dhu al-Qassah, in Rabi' al-Akhir of year six. Then the expedition of Zayd ibn Harithah against Banu Sulaym at al-Jamum, in Rabi' al-Akhir of year six, and they were in the same month—al-Jamum is between Batn Nakhl and al-Naqrah. Then the expedition of Zayd ibn Harithah against al-'Is ¹¹ in Jumada al-Ula of year six. Then the expedition of Zayd ibn Harithah against al-Taraf in Jumada al-Akhirah of year six—and al-Taraf is thirty-six miles from Medina. Then the expedition of Zayd ibn Harithah against Hisna in Jumada al-Akhirah of year six—and Hisna is beyond Wadi al-Qura. Then the expedition of Zayd ibn Harithah against Wadi al-Qura in Rajab of year six. Then an expedition whose commander was 'Abd al-Rahman ibn 'Awf against Dumah al-Jandal in Sha'ban of year six. Then the raid of 'Ali (peace be upon him) against Fadak in Sha'ban of year six. Then the raid of Zayd ibn Harithah against Umm Qirfah ¹² in Ramadan of year six, in the region of Wadi al-Qura beside it. Then the raid of Ibn Rawahah against Usayr ibn Zarim in Shawwal of year six. Then the expedition of Kurz ibn Jabir against the 'Urayniyyun in Shawwal of year six. Then the Prophet (peace be upon him) performed the 'Umrah of al-Hudaybiyyah in Dhu al-Qa'dah of year six. Then the Prophet (peace be upon him) raided Khaybar in Jumada al-Ula of year seven. Then he turned from Khaybar to Wadi al-Qura in Jumada al-Akhirah, and fought there in year seven. Then the expedition of 'Umar ibn al-Khattab (may God be pleased with him) against Turabah in Sha'ban of year seven—Turabah is six nights between it and Mecca ¹³. Then the expedition of Abu Bakr ibn Abi Quhafah (may God be pleased with him) in Sha'ban against Najd, in year seven. Then the expedition of Bashir ibn Sa'd against Fadak in Sha'ban of year seven. Then the expedition of Ghalib ibn 'Abd Allah against al-Mayfa'ah in Ramadan of year seven—and al-Mayfa'ah is a region of Najd. Then the expedition of Bashir ibn Sa'd against al-Jinab, in Shawwal of year seven. Then the Prophet (peace be upon him) performed the 'Umrah of al-Qadiyyah ¹⁴ in Dhu al-Qa'dah of year seven. Then the raid of Ibn Abi al-'Awja' al-Sulami in Dhu al-Hijjah of year seven. Then the raid of Ghalib ibn 'Abd Allah against al-Kadid, in Safar of year eight—and al-Kadid is beyond Qudayd. Then the expedition of Shuja' ibn Wahb, in Rabi' al-Awwal of year eight, against Banu 'Amir ibn al-Mulawwah. Then the raid of Ka'b ibn 'Umayr al-Ghifari in year eight, in Rabi' al-Awwal, against Dhat Atlah—and Atlah is a region of Syria in al-Balqa', one night away. Then the raid of Zayd ibn Harithah against Mu'tah, in year eight. Then a raid whose commander was 'Amr ibn al-'As against Dhat al-Salasil, in Jumada al-Akhirah of year eight. Then the raid of al-Khabat, whose commander was Abu 'Ubaydah ibn al-Jarrah, in Rajab of year eight. Then the expedition of Khadirah, whose commander was Abu Qatadah, in Sha'ban of year eight—and Khadirah is a region of Najd, twenty miles away near Bustan ibn 'Amir. Then the expedition of Abu Qatadah against Idam ¹⁵, in Ramadan of year eight. Then the Prophet (peace be upon him) raided in the Year of the Conquest, on the thirteenth night of Ramadan in year eight. Then he demolished al-'Uzza on the fifth night remaining of Ramadan in year eight; Khalid ibn al-Walid demolished it. Then he demolished Suwa'; 'Amr ibn al-'As demolished it, and that was in Ramadan. Then he demolished Manat; Sa'd ibn Zayd al-Ash'ali demolished it in Ramadan of year eight. Then the raid of Banu Jadhimah; Khalid ibn al-Walid raided them in Shawwal of year eight. Then the Prophet (peace be upon him) raided Hunayn in Shawwal of year eight. Then the Prophet (peace be upon him) raided al-Ta'if in Shawwal of year eight. And the people performed the Hajj in year eight, and it is said that the Prophet (peace be upon him) appointed 'Attab ibn Usayd over the Hajj, and it is said the people performed the Hajj in groups ¹⁶ without a commander. Then the expedition of 'Uyaynah ibn Hisn against Banu Tamim in al-Muharram of year nine. Then the expedition of Qutbah ibn 'Amir against Khath'am in Safar of year nine. Then the expedition of Banu Kilab in Rabi' al-Awwal of year nine, whose commander was al-Dahhak ibn Sufyan. Then the expedition of 'Alqamah ibn Mujazziz against Abyssinia, in Rabi' al-Akhir of year nine. Then the raid of 'Ali (peace be upon him) against al-Fals, in Rabi' al-Akhir of year nine. Then the raid of the Prophet (peace be upon him) against Tabuk, in Rajab of year nine. Then the expedition of Khalid ibn al-Walid against Ukaydir, in Rajab of year nine. Then the demolition of Dhu al-Kaffayn—the idol of 'Amr ibn Humamah al-Dawsi. And the people performed the Hajj in year nine, and Abu Bakr performed the Hajj in year nine. Then the raid of Khalid ibn al-Walid against Banu 'Abd al-Madan, in Rabi' al-Awwal of year ten. And the expedition of 'Ali (peace be upon him) to Yemen, said to be twice, one of them in Ramadan of year ten. And the Prophet (peace be upon him) performed the Hajj with the people in year ten, and he returned from Mecca and fell ill for some ten nights. And he appointed Usamah ibn Zayd during his illness to Syria, and the Messenger of God (peace be upon him) died before he set out, until Abu Bakr sent him after the death of the Prophet (peace be upon him). He died on Monday, the twelfth of Rabi' al-Awwal in year eleven. So the military expeditions of the Prophet (peace be upon him) in which he personally participated were twenty-seven expeditions. And those in which he fought were nine: Badr al-Qital, Uhud, al-Muraysi', al-Khandaq, Qurayzah, Khaybar, al-Fath, Hunayn, and al-Ta'if. And the expeditions (sent under commanders) were forty-seven expeditions, and he performed three 'Umrahs. It is said that he fought in (the expedition against) Banu al-Nadir, but God made it a special spoil for him. And he fought in the raid of Wadi al-Qura on his return from Khaybar, and some of his companions were killed. And he fought in al-Ghabah until Muhriz ibn Nadlah was killed, and he killed six of the enemy. They said: And the Messenger of God (peace be upon him) appointed deputies over Medina during his expeditions: in the raid of Waddan, Sa'd ibn 'Ubadah; in the raid of Buwat, Sa'd ibn Mu'adh; in the pursuit of Kurz ibn Jabir al-Fihri, Zayd ibn Harithah; in the raid of Dhu al-'Ushayrah, Abu Salamah ibn 'Abd al-Asad.

Al-Mahzumi, and at the Battle of Badr ¹⁷ al-Qital ¹⁸ Abu Lubaba ibn 'Abd al-Mundhir al-'Amri, and at the Ghazwa ¹⁹ of al-Sawiq Abu Lubaba ibn 'Abd al-Mundhir al-'Amri, and at the Ghazwa of al-Kudr Ibn Umm Maktum al-Ma'isi, and at the Ghazwa of Dhi Amarr 'Uthman ibn 'Affan, and at the Ghazwa of Buhran Ibn Umm Maktum, and at the Ghazwa of Uhud Ibn Umm Maktum, and at the Ghazwa of Hamra' al-Asad Ibn Umm Maktum, and at the Ghazwa of Bani al-Nadir Ibn Umm Maktum, and at the Ghazwa of Badr al-Maw'id 'Abdullah ibn Rawaha, and at the Ghazwa of Dhat al-Riqa' 'Uthman ibn 'Affan, and at the Ghazwa of Dawmat al-Jandal Siba' ibn 'Urfuta, and at the Ghazwa of al-Muraysi' Zayd ibn Haritha, and at the Ghazwa of al-Khandaq ²⁰ Ibn Umm Maktum, and at the Ghazwa of Bani Qurayza Ibn Umm Maktum, and at the Ghazwa of Bani Lihyan Ibn Umm Maktum, and at the Ghazwa of al-Ghaba Ibn Umm Maktum, and at the Ghazwa of al-Hudaybiya Ibn Umm Maktum, and at the Ghazwa of Khaybar Siba' ibn 'Urfuta al-Ghifari, and at the 'Umra ²¹ of al-Qadiyya Abu Ruhm al-Ghifari, and at the Ghazwa of al-Fath ²² and Hunayn and al-Ta'if Ibn Umm Maktum, and at the Ghazwa of Tabuk Ibn Umm Maktum, and it is said Muhammad ibn Maslama al-Ash'ali, and at the Hajja ²³ of the Messenger of Allah, may Allah bless him and grant him peace, Ibn Umm Maktum. And the shi'ar ²⁴ of the Messenger of Allah, may Allah bless him and grant him peace, in battle, at Badr was: "Ya Mansur ²⁵ amit ²⁶ ," and it is said he made the shi'ar of the Muhajirun ²⁷ : "Bani 'Abd al-Rahman," and of the Khazraj ²⁸ : "Bani 'Abd Allah," and of the Aws ²⁹ : "Bani 'Ubayd Allah," and on the day of Uhud: "Amit amit," and at Bani al-Nadir: "Amit amit," and at al-Muraysi': "Amit amit," and at al-Khandaq: "Ha Mim ³⁰ la yunsarun ³¹ ," and at Qurayza and al-Ghaba he did not name anyone, and at Hunayn: "Ya Mansur amit," and at al-Fath the shi'ar of the Muhajirun: "Bani 'Abd al-Rahman," and he made the shi'ar of the Khazraj: "Bani 'Abd Allah," and of the Aws: "Bani 'Ubayd Allah," and at Khaybar: "Bani 'Abd al-Rahman" for the Muhajirun, and for the Khazraj: "Bani 'Abd Allah," and for the Aws: "Bani 'Ubayd Allah," and at al-Ta'if he did not name anyone. Sariyya ³² of Hamza ibn 'Abd al-Muttalib And the Sariyya of Hamza ibn 'Abd al-Muttalib was in Ramadan, at the head of seven months from the Hijra ³³ of the Prophet, may Allah bless him and grant him peace. They said: The first banner that the Messenger of Allah, may Allah bless him and grant him peace, tied after he arrived in Medina was for Hamza ibn 'Abd al-Muttalib. He sent him with thirty riders in two halves, fifteen from the Muhajirun and fifteen from the Ansar ³⁴ . Among the Muhajirun were: Abu 'Ubayda ibn al-Jarrah, Abu Hudhayfa ibn 'Utba ibn Rabi'a, Salim the mawla ³⁵ of Abu Hudhayfa, 'Amir ibn Rabi'a, 'Amr ibn Suraqa, Zayd ibn Haritha, Kannaz ibn al-Husayn and his son Morthad ibn Kannaz, and Anasa the mawla of the Messenger of Allah, may Allah bless him and grant him peace, among other men. And from the Ansar: Ubayy ibn Ka'b, 'Umara ibn Hazm, 'Ubada ibn al-Samit, 'Ubayd ibn Aws, Aws ibn Khawli, Abu Dujana, al-Mundhir ibn 'Amr, Rafi' ibn Malik, 'Abdullah ibn 'Amr ibn Haram, and Qutba ibn 'Amir ibn Hadida, among other men not named to us. They reached Sayf al-Bahr ³⁶ , intercepting a caravan of Quraysh that had come from Syria heading to Mecca, in which was Abu Jahl with three hundred riders from the people of Mecca. They met until they lined up for battle, but Majdi ibn 'Amr intervened between them, and he was an ally of both parties. He kept going between these and those until the people dispersed, and Hamza returned to Medina with his companions, and Abu Jahl went on with his caravan and companions to Mecca, and there was no fighting between them. When Hamza returned to the Prophet, may Allah bless him and grant him peace, he informed him of what Majdi had prevented between them, and that they had seen fairness from him. Then the clan of Majdi came to the Prophet, may Allah bless him and grant him peace, and he clothed them and treated them well, and mentioned Majdi ibn 'Amr, saying: "Indeed, as far as I know, he is blessed in his nature ³⁷ and blessed in his affair," or he said: "rightly guided in his affair." 'Abd al-Rahman ibn 'Ayyash narrated to me from 'Abd al-Malik ibn 'Ubayd, from Ibn al-Musayyab and 'Abd al-Rahman ibn Sa'id ibn Yarbu', who said: The Messenger of Allah, may Allah bless him and grant him peace, did not send any of the Ansar on an expedition until he himself went on the Ghazwa to Badr, and that is because he thought they would not support him except within the abode ³⁸ , and this is confirmed. Sariyya of 'Ubayda ibn al-Harith to Rabigh Then he tied a banner for 'Ubayda ibn al-Harith, in Shawwal at the head of eight months, to Rabigh—and Rabigh is ten miles from al-Juhfa when you are heading to Qudayd. So 'Ubayda went out with sixty riders, and met Abu Sufyan ibn Harb at a water source called Ahya' in the valley of Rabigh, and Abu Sufyan at that time was with two hundred. The first to shoot an arrow in Islam was Sa'd ibn Abi Waqqas; he emptied his quiver and advanced ahead of his companions, and his companions shielded him. He said: He shot all that was in his quiver until he exhausted it; there was no arrow in it but that it wounded ³⁹ . And it is said that there were twenty arrows in the quiver, and there was not one arrow that did not hit and wound a person or an animal. And there was no arrow that day except this; they did not draw swords nor line up for battle more than this shooting and skirmishing, then these turned back on their guard, and those on their guard. Sa'd ibn Abi Waqqas used to say, according to what Ibn Abi Sabra narrated to me from the Muhajirun Mismar: The sixty were all from Quraysh. Sa'd said: I said to 'Ubayda: If we followed them, we would have caught them, for they have fled in terror. He said: He did not follow me in that, so we returned to Medina. Sariyya of Sa'd ibn Abi Waqqas to al-Kharrar Then the Messenger of Allah, may Allah bless him and grant him peace, tied a banner for Sa'd ibn Abi Waqqas to al-Kharrar—and al-Kharrar is near al-Juhfa, close to Khumm—in Dhu al-Qa'da, at the head of nine months from the Hijra of the Messenger of Allah, may Allah bless him and grant him peace. Abu Bakr ibn Isma'il ibn Muhammad narrated to me from his father, from 'Amir ibn Sa'd, from his father, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Go out, O Sa'd, until you reach al-Kharrar, for a caravan of Quraysh will pass by it." So I went out with twenty or twenty-one men on foot, and we would hide by day and travel by night until we reached it on the morning of the fifth day, and we found that the caravan had passed the day before. The Prophet, may Allah bless him and grant him peace, had instructed me not to go beyond al-Kharrar, and if not for that, I would have hoped to catch them. It is said: The Messenger of Allah, may Allah bless him and grant him peace, did not send any of the Ansar on an expedition until he went with them to Badr, and that is because they had stipulated to him that they would protect him in their abode. 'Abd al-Rahman ibn 'Ayyash al-Makhzumi narrated that to me from 'Abd al-Malik ibn 'Ubayd ibn Sa'id ibn Yarbu', from Sa'id ibn al-Musayyab and 'Abd al-Rahman ibn Sa'id ibn Yarbu'. Ghazwa of al-Abwa' Then the Messenger of Allah, may Allah bless him and grant him peace, went on a Ghazwa in Safar at the head of eleven months, until he reached al-Abwa', intercepting a caravan of Quraysh, but he did not encounter any hostility. In this Ghazwa, he made a truce with Bani Damra from Kinana, that they would not increase against him nor aid anyone against him. Then he wrote a document between them, then returned, and his absence was fifteen nights. Ghazwa of Buwat Then he went on a Ghazwa to Buwat—and Buwat is opposite Dabba from the direction of Dhi Khushub, between Buwat and Medina is three barid ⁴⁰ —in Rabi' al-Awwal at the head of thirteen months, intercepting a caravan of Quraysh, in which was Umayya ibn Khalaf and a hundred men from Quraysh, and two thousand five hundred camels. Then he returned and did not encounter any hostility.

The First Expedition of Badr Then he ⁴¹ went on an expedition in Rabīʿ al-Awwal, thirteen months after the Hijra ⁴², in pursuit of Kurz ibn Jābir al-Fihrī, who had raided the grazing livestock of Medina, which were pastured at al-Jammāʾ ⁴³ and its surroundings, until he reached Badr but did not catch him. The Expedition of Dhū al-ʿUshayra ⁴⁴ Then he went on an expedition in Jumādā al-Ākhira, sixteen months after the Hijra, to intercept the caravans of Quraysh when they set out for Syria. He called upon his companions and set out with one hundred and fifty men—some say two hundred—having received news that the caravans had left Mecca heading for Syria, with Quraysh having gathered their wealth in that caravan. He took the route through a pass of Banū Dīnār at Buyūt al-Suqyā ⁴⁵; this is the Expedition of Dhū al-ʿUshayra. The Raid of Nakhla Then there was a raid whose commander was ʿAbd Allāh ibn Jaḥsh, to Nakhla—Nakhla being the valley of Bustān ⁴⁶ ibn ʿĀmir—in Rajab, seventeen months after the Hijra. They said: ʿAbd Allāh ibn Jaḥsh said: The Messenger of God, may God bless him and grant him peace, called me after he had prayed the night prayer and said: "Be present at dawn, with your weapon; I am sending you on a mission!" He said: So I came at dawn wearing my sword, bow, quiver, and carrying my shield. The Prophet, may God bless him and grant him peace, led the people in the dawn prayer, then departed, and he found me already there standing at his door, along with a group of men from Quraysh. The Messenger of God, may God bless him and grant him peace, called Ubayy ibn Kaʿb, who went in to him, and the Messenger of God, may God bless him and grant him peace, appointed him [as a scribe] and wrote a letter. Then he called me and gave me a parchment of Khawlānī leather ⁴⁷ and said: "I have appointed you over these men; go, and when you have traveled for two nights, open my letter, then proceed according to what is in it." I said: "O Messenger of God, which direction?" He said: "Take the Najdī road, heading toward Rakiya ⁴⁸." He said: So he set out until, when he was at Biʾr Ibn Ḍumayra, he opened the letter and read it. In it was: "Proceed until you reach Baṭn Nakhla, in the name of God and His blessings. Do not compel any of your companions to travel with you, and go forth with my command with those who follow you until you reach Baṭn Nakhla, and lie in wait there for the caravan of Quraysh." When he read the letter to them, he said: "I will not compel any of you. Whoever desires martyrdom, let him proceed ⁴⁹ with the command of the Messenger of God, may God bless him and grant him peace; and whoever wishes to return, let him do so now!" They all said: "We hear and obey God, His Messenger, and you. Proceed with God's blessing wherever you wish." So he traveled until he came to Nakhla, where he found a caravan of Quraysh carrying ʿAmr ibn al-Ḥaḍramī, al-Ḥakam ibn Kaysān al-Makhzūmī, ʿUthmān ibn ʿAbd Allāh ibn al-Mughīra al-Makhzūmī, and Nawfal ibn ʿAbd Allāh al-Makhzūmī. When the people of the caravan saw them ⁵⁰, they feared them and were suspicious of their matter. So ʿUkāsha shaved his head on the spot, then came forward to reassure the people. ʿĀmir ibn Rabīʿa said: I shaved ʿUkāsha's head with my own hand—and Wāqid ibn ʿAbd Allāh and ʿUkāsha had decided to attack them—while [the caravan people] were saying to them ⁵¹: "Pilgrims! We are in a sacred month!" Then ʿUkāsha came forward, and the polytheists said to one another: "No problem, they are pilgrims!" So they felt secure, hobbled their mounts and let them graze, and prepared food. The companions of the Messenger of God, may God bless him and grant him peace, consulted among themselves about their situation—it was the last day of Rajab, or some say the first day of Shaʿbān. They said: "If you leave them today, they will enter the sacred precinct and become inviolable; but if you attack them, it will be in the sacred month." One said: "We do not know ⁵² whether this day is from the sacred month or not." Another said: "We do not know ⁵³ this day to be anything but from the sacred month, and I do not think you should violate it for the sake of gain you are coveting." But those who desired the goods of this world prevailed, and they emboldened the people, who fought them. Wāqid ibn ʿAbd Allāh came forward leading the people, having drawn his bow and nocked an arrow; he shot ʿAmr ibn al-Ḥaḍramī—whose aim he never missed—with an arrow and killed him. The people charged against them, and they captured ʿUthmān ibn ʿAbd Allāh ibn al-Mughīra and al-Ḥakam ibn Kaysān, while Nawfal ibn ʿAbd Allāh ibn al-Mughīra escaped them, and they drove off the caravan. Muḥammad narrated to us: Muḥammad narrated to us ⁵⁴: ʿAlī ibn Yazīd ibn ʿAbd Allāh ibn Wahb ibn Zamʿa al-Asadī narrated to me, from his father, from his aunt, from her mother Karīma bint al-Miqdād, from al-Miqdād ibn ʿAmr, who said: I captured al-Ḥakam ibn Kaysān. Our commander wanted to strike his neck, but I said: "Leave him; let us bring him to the Messenger of God, may God bless him and grant him peace!" So we brought him to the Messenger of God, may God bless him and grant him peace, and the Messenger of God, may God bless him and grant him peace, began calling him to Islam. The Messenger of God, may God bless him and grant him peace, spoke at length, and ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, said: "Are you speaking to this one, O Messenger of God? By God, he will never embrace Islam to the end of time! Let me strike his neck, and let him proceed to his mother the abyss!" But the Prophet, may God bless him and grant him peace, kept ignoring ʿUmar until al-Ḥakam embraced Islam. Then ʿUmar said: "No sooner did I see that he had embraced Islam than I was seized with regret for what I had said and done, and I thought: How can I oppose the Prophet, may God bless him and grant him peace, in a matter he knows better than I, and then claim that I only intended sincere advice for God and His Messenger!" ʿUmar said: "By God, he embraced Islam and his Islam was good; he strove in God's cause until he was killed as a martyr on the day of Biʾr Maʿūna, with the Messenger of God, may God bless him and grant him peace, pleased with him, and he entered Paradise." Muḥammad narrated to us: al-Wāqidī narrated to us: Muḥammad ibn ʿAbd Allāh narrated to me, from al-Zuhrī, who said: al-Ḥakam said: "What is Islam?" He said: "You worship God alone, without partner, and bear witness that Muḥammad is His servant and Messenger." He said: "I have embraced Islam." Then the Prophet, may God bless him and grant him peace, turned to his companions and said: "Had I obeyed you earlier and killed him, he would have entered the Fire." They said: And they drove off the caravan. The caravan contained wine, leather, and raisins that they had brought from Ṭāʾif. They brought it to the Prophet, may God bless him and grant him peace. Quraysh said: "Muḥammad has violated the sacred month; he has shed blood and taken property, whereas he used to forbid that and hold it in great esteem." Those who responded to them said: "You only attacked on a night of Shaʿbān." The people came with the caravan, and when they arrived before the Messenger of God, may God bless him and grant him peace, he stopped the caravan and took nothing from it, and he detained the two captives, saying to his companions: "I did not command you to fight in the sacred month." Ibn Abī Sabra narrated to me, from Sulaymān ibn Suḥaym, who said: The Messenger of God, may God bless him and grant him peace, did not command them to fight in the sacred month or outside it; he only commanded them to spy ⁵⁵ on the news of Quraysh. They said: The people were filled with remorse, thinking they were doomed. Those who had come [to Medina] considered it a grave matter, rebuking and blaming them, while Medina was boiling like a cauldron. The Jews said: "ʿAmr ibn al-Ḥaḍramī was killed by Wāqid ibn ʿAbd Allāh al-Tamīmī; ʿAmr—the war has become prolonged (ʿamurat al-ḥarb), al-Ḥaḍramī—the war has become present (ḥaḍarat al-ḥarb), and Wāqid—the war has been kindled (waqadat al-ḥarb)!" Ibn Wāqid said: They took that as an omen, and it was from God against the Jews. They said: Quraysh sent to the Prophet, may God bless him and grant him peace, to ransom their men. The Prophet, may God bless him and grant him peace, said: "We will not ransom them until our two companions come!"—meaning Saʿd ibn Abī Waqqāṣ and ʿUtba ibn Ghazwān. Abū Bakr ibn Ismāʿīl ibn Muḥammad narrated to me, from his father, who said: Saʿd ibn Abī Waqqāṣ said: We set out with ʿAbd Allāh ibn Jaḥsh until we camped at Baḥrān—and Baḥrān

The district of the mine of Banu Sulaym. We sent our camels ahead, and we were twelve men, each two taking turns on a camel. I was paired with 'Utbah ibn Ghazwan, and the camel belonged to him. Our camel went astray, and we stayed two days searching for it. Our companions went on, and we set out after them but missed them. They arrived in Medina several days before us, and we did not witness the raid on Nakhla. We came to the Messenger of God, may God bless him and grant him peace, while they thought we had been killed. We suffered severe hunger on our journey; we left al-Maliha, and between al-Maliha and Medina there are six postal stages ⁵⁶, and between it and the mine is one night—between the mine of Banu Sulaym and Medina. He said: We left al-Maliha on a rotation ⁵⁷, and we had no food with us until we arrived in Medina. Someone asked: Abu Ishaq, how far was that from Medina? He said: Three [stages]. When hunger became severe, we ate the leaves of the 'idah tree ⁵⁸ and drank water with it until we reached Medina. There we found a group of Quraysh who had come to ransom their companions. The Messenger of God, may God bless him and grant him peace, refused to ransom them, saying: I fear for my two companions. When we arrived, the Messenger of God, may God bless him and grant him peace, ransomed them. They said: The Messenger of God, may God bless him and grant him peace, said to them: If you kill my two companions, I will kill your two companions. Their ransom was forty uqiyas ⁵⁹ of silver for each, and the uqiya is forty dirhams. 'Umar ibn 'Uthman al-Jahshi narrated to me from his father, from Muhammad ibn 'Abdullah ibn Jahsh, who said: In the pre-Islamic period, there was the practice of al-mirba' ⁶⁰. When 'Abdullah ibn Jahsh returned from Nakhla, he took one-fifth of the spoils and divided the rest among his companions. This was the first fifth taken in Islam until later the verse was revealed: "And know that whatever you take as spoils, for God is one-fifth of it" ⁶¹. Muhammad ibn Yahya ibn Sahl narrated to me from Muhammad ibn Sahl ibn Abi Hathma, from Rafi' ibn Khadij, from Abu Burda ibn Niyar ⁶², that the Prophet, may God bless him and grant him peace, withheld the spoils of the people of Nakhla and went to Badr. When he returned from Badr, he divided them along with the spoils of Badr, giving each group their due. They said: The Quran was revealed: "They ask you about the sacred month" ⁶³. God informed them in His Book that fighting in the sacred month is as it was, and that what they [the polytheists] do to the believers is greater than that: their turning them away from the path of God, torturing them, preventing them from emigrating to the Messenger of God, their disbelief in God, their barring Muslims from the Sacred Mosque during Hajj and 'Umra, and their seducing them from the religion. He says: "And sedition is more severe than killing" ⁶⁴. He meant by this Isaf and Na'ila ⁶⁵. Ma'mar narrated to me from al-Zuhri, from 'Urwa, who said: The Messenger of God, may God bless him and grant him peace, paid blood money for 'Amr ibn al-Hadrami and declared the sacred month inviolable as it was, until God, mighty and majestic, revealed [Sura] Bara'a ⁶⁶. Abu Bakr ibn Abi Sabra narrated to me from 'Abd al-Majid ibn Sahl, from Kurayb, who said: I asked Ibn 'Abbas: Did the Messenger of God, may God bless him and grant him peace, pay blood money for Ibn al-Hadrami? He said: No. Ibn Waqid said: The consensus among us is that he did not pay blood money. In that expedition, 'Abdullah ibn Jahsh was called Commander of the Believers; Abu Ma'shar narrated that to me. The names of those who went out with 'Abdullah ibn Jahsh on his expedition: eight men: 'Abdullah ibn Jahsh, Abu Hudhayfa ibn 'Utba ibn Rabi'a, 'Amir ibn Rabi'a, Waqid ibn 'Abdullah al-Tamimi, 'Ukasha ibn Mihsan, Khalid ibn Abi al-Bakir, Sa'd ibn Abi Waqqas, and 'Utba ibn Ghazwan—and they [the last two] did not witness the battle. It is said they were twelve, and it is said they were thirteen, but the confirmed number with us is eight. [The Battle of Badr] They said: When the Messenger of God, may God bless him and grant him peace, anticipated the return of the caravan from Syria, he called his companions to go for the caravan. He sent Talha ibn 'Ubaydullah and Sa'id ibn Zayd ten nights before his departure from Medina to scout ⁶⁷ news of the caravan. They stopped at Kashad al-Juhani's place at al-Nakhbar in al-Hawra'—al-Nakhbar is beyond Dhu al-Marwa on the coast. He granted them protection and hosted them, and they stayed with him in a tent ⁶⁸ until the caravan passed. Talha and Sa'id climbed a high point ⁶⁹ and saw the people and what the caravan carried. The people of the caravan said: O Kashad, have you seen any of Muhammad's spies? He said: I seek refuge with God; how could Muhammad's spies be at al-Nakhbar? When the caravan departed at nightfall, they stayed until morning, then left, and Kashad went with them as a guard until he brought them to Dhu al-Marwa. The caravan hugged the coast and sped up, traveling night and day for fear of pursuit. Talha ibn 'Ubaydullah and Sa'id arrived in Medina on the day the Messenger of God, may God bless him and grant him peace, met them at Badr. They went out to intercept the Prophet, may God bless him and grant him peace, and met him at Turban—Turban is between Malal and al-Siyala ⁷⁰ on the highway, and it was the residence of Ibn Udhayna the poet. Kashad came later and informed the Prophet, may God bless him and grant him peace, of his protection of them. The Messenger of God, may God bless him and grant him peace, greeted him ⁷¹ and honored him, and said: Shall I grant you Yanbu'? ⁷² He said: I am old and my life has expired, but grant it to my nephew. So he granted it to him. They said: The Messenger of God, may God bless him and grant him peace, called the Muslims and said: This is the caravan of Quraysh containing their wealth; perhaps God will grant it to you as spoils. So those who were eager hastened, to the point that a man would draw lots with his father for going out. Among those who drew lots were Sa'd ibn Khaythama and his father for going to Badr. Sa'd said to his father: If it were not for Paradise, I would prefer you to have it; I hope for martyrdom in this face of mine! Khaythama said: Prefer me, and stay with your women! Sa'd refused, so Khaythama said: One of us must stay. They drew lots, and Sa'd's lot came out; he was killed at Badr. Many of his companions were slow to join the Prophet, may God bless him and grant him peace, disliking his departure. There was much talk and disagreement. Those who stayed behind were not blamed because they had not set out for battle, but only for the caravan. Some people of insight and clear vision stayed behind; had they thought there would be fighting, they would not have stayed. Among those who stayed was Usayd ibn Hudayr. When the Messenger of God, may God bless him and grant him peace, arrived, Usayd said to him: Praise be to God who has gladdened you and given you victory over your enemy! By Him who sent you with the truth, I did not stay behind out of reluctance to join you, nor did I think you would meet an enemy; I thought it was only the caravan. The Messenger of God, may God bless him and grant him peace, said: You have spoken the truth! This was the first campaign in which God honored Islam and humiliated the people of polytheism. The Messenger of God, may God bless him and grant him peace, set out with those with him until he reached Naqb Bani Dinar ⁷³, then camped at al-Buq'—which is the houses of al-Suqya—al-Buq' is Naqb Bani Dinar in Medina, and al-Suqya is adjacent to the houses of Medina—on Sunday, the twelfth of Ramadan. He pitched his camp there and reviewed the fighters. He reviewed 'Abdullah ibn 'Umar, Usama ibn Zayd, Rafi' ibn Khadij, al-Bara' ibn 'Azib, Usayd ibn Zuhayr, Zayd ibn Arqam, and Zayd ibn Thabit, but he sent them back and did not allow them [to proceed].

Abu Bakr ibn Isma'il narrated to me from his father, from 'Amir ibn Sa'd, from his father, who said: I saw my brother 'Umayr ibn Abi Waqqas hiding before the Messenger of Allah ⁷⁴ presented us. I said, 'What is the matter with you, my brother?' He said, 'I fear that the Messenger of Allah may see me and deem me too young and send me back, while I love to go out, hoping that Allah may grant me martyrdom.' He said: Then he was presented to the Messenger of Allah, who deemed him too young and said, 'Go back!' So 'Umayr wept, and the Messenger of Allah allowed him to pass. He said: Sa'd used to say, 'I used to tie the sword belt for him due to his small size, and he was killed at Badr when he was sixteen years old.' Abu Bakr ibn 'Abd Allah narrated to me, saying: 'Ayyash ibn 'Abd al-Rahman al-Ashja'i narrated to me that the Prophet ordered his companions to draw water from their well that day, and the Messenger of Allah drank from the water of their well. 'Abd al-'Aziz ibn Muhammad narrated to me from 'Amr ibn Abi 'Amr that the Prophet was the first to drink from their well that day. 'Abd al-'Aziz ibn Muhammad narrated to me from Hisham ibn 'Urwa, from his father, from 'A'isha, that after that, sweet water was brought for the Messenger of Allah from the houses of al-Suqya ⁷⁴. Ibn Abi Dhi'b narrated to me from al-Maqburi, from 'Abd Allah ibn Abi Qatada, from his father, that the Messenger of Allah prayed at the houses of al-Suqya ⁷⁴ and supplicated that day for the people of Medina, saying: 'O Allah, indeed Ibrahim is Your servant, Your friend, and Your prophet; he supplicated to You for the people of Mecca. And I am Muhammad, Your servant and Your prophet; I supplicate to You for the people of Medina, that You bless them in their sa' ⁷⁵ and their mudd ⁷⁶ and their fruits. O Allah, make Medina beloved to us, and remove its fever to al-Khumm ⁷⁷. O Allah, I have declared sacred what is between its two lava fields ⁷⁸ as Ibrahim, Your friend, declared Mecca sacred.' And al-Khumm is two miles from al-Juhfa ⁷⁹. They said: 'Adi ibn Abi al-Zaghba' and Basbas ⁸⁰ ibn 'Amr came to the Messenger of Allah from the houses of al-Suqya. They said: 'Abd Allah ibn 'Amr ibn Haram ⁸¹ came to the Messenger of Allah that day and said, 'O Messenger of Allah, this dwelling of yours and your presenting your companions here has pleased me, and I took it as a good omen. This is our dwelling—Banu Salama—where we were between us and the people of Husayka ⁸² what happened—Husayka of al-Dhubab ⁸³, and al-Dhubab is a mountain in the vicinity of Medina. There were Jews at Husayka, and they had many dwellings there. We presented our companions here, and we allowed those who could bear arms to pass and sent back those who were too young to carry weapons. Then we marched to the Jews of Husayka, who were the mightiest Jews at that time, and we killed them as we wished. Thus all other Jews became submissive to us until today. And I hope, O Messenger of Allah, that we will meet Quraysh, and Allah will delight your eyes through them.' Khallad ibn 'Amr ibn al-Jamuh used to say: When it was daytime, he returned to his family with a khurba ⁸⁴, and his father 'Amr ibn al-Jamuh said to him, 'I thought you had already set out!' He said, 'The Messenger of Allah is presenting the people at al-Buq' ⁸⁵.' 'Amr said, 'What a good omen! By Allah, I hope that you will gain booty and triumph over the polytheists of Quraysh! This is our dwelling on the day we marched to Husayka.' He said, 'But the Messenger of Allah has changed its name and called it al-Suqya.' He said, 'I had it in mind to buy it, until Sa'd ibn Abi Waqqas bought it for two bakrs ⁸⁶, or it is said for seven uqiyas ⁸⁷.' He said: It was mentioned to the Prophet that Sa'd had bought it, and he said, 'The sale has profited!' They said: The Messenger of Allah set out in the evening of Sunday from the houses of al-Suqya, after twelve days of Ramadan had passed. The Muslims went out with him, numbering three hundred and five, and eight stayed behind, for whom he allotted their shares and rewards. The camels were seventy in number, and they took turns riding them, two, three, or four to a camel. The Messenger of Allah, 'Ali ibn Abi Talib (peace be upon him), and Marthad—or it is said Zayd ibn Haritha instead of Marthad—took turns on one camel. Hamza ibn 'Abd al-Muttalib, Zayd ibn Haritha, Abu Kabsha, and Anasa, the freed slave of the Prophet, were on one camel. 'Ubayda ibn al-Harith, al-Tufayl, al-Husayn, the sons of al-Harith, and Mistah ibn Uthatha were on a camel belonging to 'Ubayda ibn al-Harith, a watering camel he had bought from Ibn Abi Dawud al-Mazini. Mu'adh, 'Awf, and Mu'awwidh, the sons of 'Afra', and their freed slave Abu al-Hamra' were on a camel. Ubayy ibn Ka'b, 'Umara ibn Hazm, and Haritha ibn al-Nu'man were on a camel. Khirash ibn al-Simma, Qutba ibn 'Amir ibn Hadida, and 'Abd Allah ibn 'Amr ibn Haram ⁸⁸ were on a camel. 'Utba ibn Ghazwan and Tulayb ibn 'Umayr were on a camel belonging to 'Utba ibn Ghazwan, called al-'Abis ⁸⁹. Mus'ab ibn 'Umayr, Suwaybit ibn Harmala, and Mas'ud ibn Rabi' were on a camel belonging to Mus'ab. 'Ammar ibn Yasir and Ibn Mas'ud were on a camel. 'Abd Allah ibn Ka'b, Abu Dawud al-Mazini, and Salit ibn Qays were on a camel belonging to 'Abd Allah ibn Ka'b. 'Uthman, Qudama, 'Abd Allah ibn Maz'un, and al-Sa'ib ibn 'Uthman took turns on a camel. Abu Bakr, 'Umar, and 'Abd al-Rahman ibn 'Awf were on a camel. Sa'd ibn Mu'adh, his brother, his nephew al-Harith ibn Aws, and al-Harith ibn Anas were on a camel belonging to Sa'd ibn Mu'adh, a watering camel called al-Dhiyal ⁹⁰. Sa'd ibn Zayd, Salama ibn Salama, 'Abbad ibn Bishr, Rafi' ibn Yazid, and al-Harith ibn Khazama were on a watering camel belonging to Sa'd ibn Zayd, and they had no provisions except a sa' of dates. 'Ubayd ibn Yahya narrated to me from Mu'adh ibn Rifa'a, from his father, who said: I went out with the Prophet to Badr, and every three men took turns on a camel. I, my brother Khallad ibn Rafi', and 'Ubayd ibn Zayd ibn 'Amir were on a young camel of ours, and we took turns. We traveled until when we were at al-Rawha' ⁹¹, our camel became lame ⁹² and knelt down, exhausted. My brother said, 'O Allah, I have a vow to You: if You return us to Medina, I will sacrifice it.' He said: The Prophet passed by us while we were in that state, and we said, 'O Messenger of Allah, our camel has knelt down.' The Messenger of Allah called for water, rinsed his mouth and performed ablution in a vessel, then said, 'Open its mouth!' We did so, then he poured it into its mouth, then on its head, then on its neck, then on its withers ⁹³, then on its hump, then on its rump, then on its tail, then said, 'Ride!' The Messenger of Allah went on, and we caught up with him at the lower part of al-Munsaraf ⁹⁴, and our camel was carrying us swiftly. When we were at al-Musalla ⁹⁵ on our return from Badr, it knelt down, and my brother sacrificed it, distributed its meat, and gave it in charity. Yahya ibn 'Abd al-'Aziz ibn Sa'id ibn Sa'd ibn 'Ubada narrated to me from his father, who said: Sa'd ibn 'Ubada provided twenty camels for Badr. Abu Bakr ibn Isma'il narrated to me from his father, from Sa'd ibn Abi Waqqas.

He said: We set out to Badr with the Messenger of God, may God bless him and grant him peace, and we had seventy camels. They would take turns riding them, three, four, or two men per camel. I was among the most beneficial of the Prophet's companions, may blessings and peace be upon him, the strongest on foot, and the best archer; I did not ride a single step going or returning. The Messenger of God, may God bless him and grant him peace, said when he departed from the houses of al-Suqya ⁹⁶: "O God, they are barefoot, so carry them; naked, so clothe them; hungry, so feed them; and needy, so enrich them from Your bounty!" He said: Not one of them returned wanting to ride without finding a mount; a man would have one or two camels. Those who were naked clothed themselves, they obtained food from their provisions, and they received ransom for captives, thereby enriching every needy person. The Messenger of God, may God bless him and grant him peace, appointed Qays ibn Abi Sa‘sa‘ah—and the name of Abu Sa‘sa‘ah was ‘Amr ibn Zayd ibn ‘Awf ibn Mabdhul—over the foot soldiers. The Prophet, may God bless him and grant him peace, ordered him when he departed from the houses of al-Suqya to count the Muslims. So he stood for them at the well of Abu ‘Inabah ⁹⁷ and counted them, then informed the Prophet, may blessings and peace be upon him. The Messenger of God, may God bless him and grant him peace, set out from the houses of al-Suqya until he took the valley of al-‘Aqiq, then took the road of al-Muktamin ⁹⁸ until he emerged at the plain of Ibn Azhar. He camped under a tree there, and Abu Bakr al-Siddiq, may God be pleased with him, went to some stones and built a mosque beneath it, and the Messenger of God, may God bless him and grant him peace, prayed in it. He remained there on Monday morning, and he was at the valley of Malal and Turban, between al-Hafirah and Malal. Sa‘d ibn Abi Waqqas said: When we were at Turban, the Messenger of God, may God bless him and grant him peace, said to me: "O Sa‘d, look at the gazelle." He said: So I notched an arrow for it, and the Messenger of God, may God bless him and grant him peace, stood and placed his chin ⁹⁹ between my shoulders and ears, then said: "Shoot! O God, direct his shot!" He said: My arrow did not miss its neck. He said: The Prophet, may God bless him and grant him peace, smiled. He said: I ran out and found it still alive, so I slaughtered it, and we carried it until we camped nearby. The Messenger of God, may God bless him and grant him peace, ordered it to be distributed among his companions. Muhammad ibn Bijad narrated this to me from his father, from Sa‘d. They said: They had two horses: a horse of Marthad ibn Abi Marthad al-Ghanawi, and a horse of al-Miqdad ibn ‘Amr al-Bahrani, an ally of Banu Zuhrah. It is also said there was a horse of al-Zubayr. There were only two horses, and there is no dispute among us that al-Miqdad had a horse. Musa ibn Ya‘qub narrated to me from his paternal aunt, from her father, from Diba‘ah bint al-Zubayr, from al-Miqdad ibn ‘Amr, who said: I had a horse on the day of Badr called Sabhah. And Sa‘d ibn Malik al-Ghanawi narrated to me from his forefathers, who said: Marthad ibn Abi Marthad al-Ghanawi was present that day on his horse called al-Sayl. They said: Quraysh reached Syria with their caravan. The caravan consisted of a thousand camels, and it contained great wealth. Not a single Qurayshi man or woman who possessed a mithqal ¹⁰⁰ or more remained in Mecca without sending it in the caravan, to the extent that a woman would send even a trifling thing. It was said that it contained fifty thousand dinars, and some said less. It was also said that the largest portion of wealth in it belonged to the family of Sa‘id ibn al-‘As—Abu Uhayhah—either their own property or property given to people as a qirad ¹⁰¹ on a half-profit basis, so most of the caravan was theirs. It is said that Banu Makhzum had two hundred camels and five or four thousand mithqals of gold in it. Al-Harith ibn ‘Amir ibn Nawfal was said to have a thousand mithqals in it, and Umayyah ibn Khalaf had two thousand mithqals. Hisham ibn ‘Umarah ibn Abi al-Huwayrith narrated to me, saying: Banu ‘Abd Manaf had ten thousand mithqals in it. Their trade was to Gaza in Syria, and the caravans of the clans of Quraysh were in it—meaning the caravan. ‘Abdullah ibn Ja‘far narrated to me from Abu ‘Awn, the freedman of al-Miswar, from Mukhramah ibn Nawfal, who said: When we reached Syria, a man from Judham caught up with us and informed us that Muhammad had intercepted our caravan on our outward journey, and that he had stayed behind waiting for our return, having made alliances and treaties with the people of the road against us. Mukhramah said: So we set out fearful, dreading ambushes, and we sent Damdam ibn ‘Amr when we departed from Syria. ‘Amr ibn al-‘As used to narrate, saying: When we were at al-Zarqa’—and al-Zarqa’ is in Syria, in the region of Ma‘an of Adhri‘at, two stages away—and we were descending toward Mecca, we met a man from Judham who said: "Muhammad had intercepted you on your outward journey with his companions." We said: "We were unaware!" He said: "Yes, he stayed for a month then returned to Yathrib, and you were hidden when Muhammad intercepted you. Now he is more likely to intercept you; he is counting the days for you. So beware of your caravan and consult among yourselves. By God, I see no numbers, cavalry, or armor." So they agreed on their plan and sent Damdam. He was in the caravan, and Quraysh had passed by him while he was on the coast with his young camels, and they hired him for twenty mithqals. Abu Sufyan ordered him to inform Quraysh that Muhammad had intercepted their caravan, and ordered him to cut off ¹⁰² his camel's ear when he entered, turn his saddle, tear his shirt from front and back, and shout: "Help! Help!" It is also said they sent him from Tabuk ¹⁰³. The caravan contained thirty men from Quraysh, including ‘Amr ibn al-‘As and Mukhramah ibn Nawfal. They said: ‘Atikah bint ‘Abd al-Muttalib had seen a dream before Damdam ibn ‘Amr that frightened her and weighed heavily on her heart. She sent for her brother al-‘Abbas and said: "O my brother, by God, I saw a dream last night that terrified me, and I fear that evil and calamity may befall your people from it. Keep it secret, and I will tell you." She said: I saw a rider approaching on a camel until he stopped at al-Abtah ¹⁰⁴, then shouted at the top of his voice: "O clan of Ghudar ¹⁰⁵, hasten to your places of death in three!" He shouted it three times. I saw the people gather to him, then he entered the mosque with the people following him, when his camel stood on the roof of the Ka‘bah, and he shouted the same three times. Then his camel stood on the top of Abu Qubays ¹⁰⁶, and he shouted the same three times. Then he took a rock from Abu Qubays and released it, and it came hurtling down until, when it reached the bottom of the mountain, it shattered. Not a single house or dwelling in Mecca remained without a piece of it entering. ‘Amr ibn al-‘As used to narrate, saying: I saw all of this, and I saw in our house a fragment of the rock that split from Abu Qubays. That was indeed a lesson, but God did not will that we should become Muslims that day; rather, He delayed our Islam to what He willed. They said: No piece of that rock entered any house or dwelling of Banu Hashim or Banu Zuhrah. They said: Her brother said: "This is indeed a dream!" He went out distressed until he met al-Walid ibn ‘Utbah ibn Rabi‘ah, who was his friend, and mentioned it to him, asking him to keep it secret, but the news spread among the people. He said: I went out in the morning to circumambulate the House, and Abu Jahl was with a group.

Some men of Quraysh were sitting and talking about the vision of `Atika. Abu Jahl said, 'What is this vision of `Atika?' I said, 'What is that?' He said, 'O sons of `Abd al-Muttalib, are you not content that your men should become prophets until your women also become prophets? `Atika claimed that she saw such and such in her dream—what she saw. We will wait for you for three days. If what she said is true, it will happen; but if the three days pass and it does not happen, we will record against you that you are the most lying family among the Arabs.' I said, 'O you with a yellow anus, you are more deserving of lying and baseness than we are!' Abu Jahl said, 'We competed for glory, and you said, "We have the right to give water (siqaya)!" We said, "We do not care; you give water to the pilgrims!" Then you said, "We have the right to guard the Kaaba (hijaba)!" We said, "We do not care; you guard the House!" Then you said, "We have the council (nadwa)!" We said, "We do not care; you manage the food and feed the people!" Then you said, "We have the right to provide for the needy (rifada)!" We said, "We do not care; you collect among yourselves what you give to the weak!" When we fed the people and you fed, and the caravans crowded, and we competed for glory, we were like two racehorses. You said, "We have a prophet!" Then you said, "We have a prophetess!" No, by al-Lat and al-`Uzza, this will never happen!' He said, 'By Allah, I did nothing unusual except that I denied that and rejected that `Atika had seen anything. When evening came, every woman who had been born of `Abd al-Muttalib came and said, "Are you content with this wicked, vile man insulting your men, and then he has attacked your women while you hear, and you had no jealousy at that?" I said, "By Allah, I did nothing but what is insignificant. By Allah, I will confront him tomorrow; if he repeats, I will suffice you against him." When the next day came after the day `Atika had seen what she saw, Abu Jahl said, "This is one day!" Then the next day, Abu Jahl said, "These are two days!" On the third day, Abu Jahl said, "These are three days; nothing remains!"' He said, 'I went out on the third day, sharp and angry, thinking that I had missed an opportunity from him that I wished to seize, and remembering what the women had made me feel with their words. By Allah, as I was walking towards him—he was a light man, sharp-faced, sharp-tongued, sharp-eyed—suddenly he rushed out towards the door of Banu Sahm. I said, "What is the matter with him? May Allah curse him! Is all this fear that I should insult him?" Then he had heard the voice of Damdam ibn `Amr, who was saying, "O company of Quraysh! O family of Lu'ayy ibn Ghalib! The caravan! Muhammad and his companions have intercepted it! Help! Help! By Allah, I do not think you will catch it!" Damdam was calling out in the valley, having cut his camel's ears, torn his shirt front and back, and turned his saddle. He used to say, "I saw myself before entering Mecca, while I was on my mount, as if the valley of Mecca was flowing from top to bottom with blood. I woke up terrified and frightened, and I disliked it for Quraysh, and I felt that it was a calamity for them." It was said that the one who called out that day was Iblis, who appeared in the form of Suraqa ibn Ju`shum, and he preceded Damdam and roused them to their caravan, then Damdam came after him. `Umayr ibn Wahb used to say, 'I never saw anything more astonishing than the affair of Damdam; nothing but a devil cried out with his tongue. He did not leave us in control of our affairs until we rushed out on every difficult and easy mount.' Hakim ibn Hizam used to say, 'The one who came and roused us to the caravan was not a human; he was nothing but a devil!' It was said, 'How, O Abu Khalid?' He said, 'I am astonished at him; he did not leave us in control of our affairs at all!' They said, 'The people prepared, and some were occupied with others. The people were divided into two groups: either going out themselves or sending a man in their place. Quraysh became fearful because of `Atika's vision, while Banu Hashim were pleased. One of them said, "No! You claimed that we lied and that `Atika lied!" Quraysh stayed for three days preparing, or it is said two days. Quraysh brought out their weapons and bought weapons, and the strong among them helped the weak.' Suhayl ibn `Amr stood among some men of Quraysh and said, 'O company of Quraysh, this is Muhammad and the young men with him from your youths and the people of Yathrib. They have intercepted your caravan and the merchandise of Quraysh—al-latima ¹⁰⁷ is trade. Abu al-Zinad said: al-latima is all that camels carry for trade. Others said: al-latima is specifically perfume. So whoever wants a mount, here is a mount; whoever wants strength, here is strength.' Zam`a ibn al-Aswad stood and said, 'By al-Lat and al-`Uzza, no greater matter has befallen you than this. If Muhammad and the people of Yathrib become bold enough to intercept your caravan, in which are your weapons ¹⁰⁸, then go out in full force, and let none of you stay behind. Whoever has no strength, here is strength! By Allah, if Muhammad seizes it, he will not frighten you with them until they have entered upon you.' Tu`ayma ibn `Adiyy said, 'O company of Quraysh, by Allah, no more serious matter has befallen you than this: that your caravan and the merchandise of Quraysh should be plundered, containing your wealth and your weapons ¹⁰⁹. By Allah, I know no man or woman of Banu `Abd Manaf who has any vigor <sup>110</sup> or more who is not in this caravan. So whoever has no strength, we have strength; we will carry him and strengthen him.' He loaded twenty camels, strengthened them, and provided for their families with support. Hanzala ibn Abi Sufyan and `Amr ibn Abi Sufyan stood and urged the people to go out, but they did not call for strength or mounts. It was said to them, 'Will you not call for what your people called for, of mounts?' They said, 'By Allah, we have no wealth; wealth belongs only to Abu Sufyan.' Nawfal ibn Mu`awiya al-Dili <sup>111</sup> went to the strong among Quraysh and spoke to them about spending and providing mounts for those who went out. He spoke to `Abd Allah ibn Abi Rabi`a, who said, 'Here are five hundred dinars; place them where you see fit.' He spoke to Huwaytib ibn `Abd al-`Uzza and took from him two hundred or three hundred dinars, then strengthened the weapons and mounts with them. They said, 'No one from Quraysh stayed behind without sending a substitute in his place. Quraysh went to Abu Lahab and said, "You are a chief among the chiefs of Quraysh. If you stay behind from the expedition, others from your people will follow your example. So go out or send someone." He said, "By al-Lat and al-`Uzza, I will not go out nor send anyone!" Abu Jahl came to him and said, "Stand up, O Abu `Utba! By Allah, we have only gone out in anger for your religion and the religion of your fathers!" Abu Jahl feared that Abu Lahab might become Muslim. So Abu Lahab remained silent and did not go out nor send anyone. Nothing prevented Abu Lahab from going out except fear from `Atika's vision, for he used to say, "`Atika's vision is only a taking by the hand." It is said that he sent al-`As ibn Hisham ibn al-Mughira in his place, who owed him a debt. He said, "Go out, and your debt is forgiven!" So he went out on his behalf.' They said, '`Utba and Shayba brought out their coats of mail. `Addas ¹¹² looked at them as they were repairing their coats of mail and war equipment. He said, "What do you intend?" They said, "Do you not see the man to whom you were sent with grapes from our vineyard in Ta'if?" He said, "Yes." They said, "We are going out to fight him." He wept and said, "Do not go out! By Allah, he is a prophet!" But they refused and went out, and he went out with them and was killed at Badr with them.' They said, 'Quraysh sought divination by arrows ¹¹³ before Hubal ¹¹⁴ about going out. Umayya ibn Khalaf, `Utba, and Shayba sought divination before Hubal with the "commanding" and "forbidding" arrows. The arrow of forbidding came out for going out, so they all decided to stay until Abu Jahl moved them, saying, "We did not seek divination!"'

“And we will not lag behind our caravan!” And when Zam‘ah ibn al-Aswad set out, while he was at Dhī Ṭuwā (84), he brought out his divination arrows and cast lots with them. The arrow forbidding departure came out, and he was filled with rage. Then he cast them a second time, and the same came out. So he broke them and said: “I have never seen arrows more lying than these today!” Suhayl ibn ‘Amr passed by him while he was in that state and said: “Why do I see you angry, O Abā Ḥukaymah?” Zam‘ah informed him, and he said: “Go on your way, O man—and how lying are these arrows! ‘Umayr ibn Wahb told me the same as you have told me, that he encountered him.” Then they both went on, conversing about this. Muhammad narrated to us, saying: al-Wāqidī narrated to us, saying: Mūsā ibn Ḍamrah ibn Sa‘īd narrated to me, from his father, who said: Abū Sufyān ibn Ḥarb said to Ḍamḍam: “When you arrive (85) before Quraysh, say to them: ‘Do not cast lots (86) with divination arrows.’” Muhammad ibn ‘Abd Allāh narrated to me, from al-Zuhrī, from Abū Bakr ibn Sulaymān ibn Abī Ḥathmah, who said: I heard Ḥakīm ibn Ḥizām say: “I never set out on any course more hateful to me than my journey to Badr, nor was anything ever clearer to me in any course as what became clear to me before I set out.” Then he said: “Ḍamḍam arrived and cried out the call to arms. I cast lots with the divination arrows, and each time the one I hated came out. Then I set out despite that, until we camped at Marr al-Ẓahrān (87).” Then Ibn al-Ḥanẓaliyyah (88) slaughtered some camels. One of those camels still had life in it, and no tent in the camp remained untouched by its blood. This was an evident sign. Then I intended to return, but I remembered Ibn al-Ḥanẓaliyyah and his ill omen, and it held me back until I went on my way. Ḥakīm used to say: “I saw us when we reached al-Thaniyyah al-Bayḍā’—and al-Thaniyyah al-Bayḍā’ is the pass that descends to Fakhkh when coming from Medina—there was ‘Addās sitting on it while the people passed by. When the two sons of Rabī‘ah passed by him, he leaped up to them, grabbed their feet in their stirrups, and said: ‘By my father and mother, you two! By Allah, he is the Messenger of Allah, and you are being led only to your places of death!’ And his eyes were streaming tears down his cheeks. I wanted to turn back again, but then I went on. Al-‘Āṣ (89) ibn Munabbih ibn al-Ḥajjāj passed by him, and he stopped when ‘Utbah and Shaybah had gone on, and said: ‘What makes you weep?’ He said: ‘It makes me weep that my two masters, the masters of the valley’s people, are going out to their places of death to fight the Messenger of Allah.’ Al-‘Āṣ said: ‘And is Muḥammad truly the Messenger of Allah?’ He said: ‘Then ‘Addās shuddered violently, his skin bristled, then he wept and said: “Yes, by Allah, he is the Messenger of Allah to all people.”’ He said: ‘So al-‘Āṣ ibn Munabbih became Muslim, then he went on while still in doubt until he was killed with the polytheists in doubt and uncertainty.’ It is said that ‘Addās returned and did not witness Badr, and it is said that he witnessed Badr and was killed that day—and the first opinion is more firmly established with us.” They said: “Sa‘d ibn Mu‘ādh set out for ‘Umrah (90) before Badr and stayed with Umayyah ibn Khalaf. Abū Jahl came to him and said: ‘Do you host this man (91), when he has given refuge to Muḥammad and declared war on us?’ Sa‘d ibn Mu‘ādh said: ‘Say what you wish. But know that the route of your caravan lies through our territory.’ Umayyah ibn Khalaf said: ‘Gently, do not say this to Abū al-Ḥakam, for he is the master of the valley’s people!’ Sa‘d ibn Mu‘ādh said: ‘And you say that, O Umayyah? By Allah, I have heard Muḥammad say, “I will surely kill Umayyah ibn Khalaf.”’ Umayyah said: ‘Did you hear him yourself?’ He said: ‘I said, “Yes.”’ He said: ‘So it took root in his heart. When the call to arms came, Umayyah refused to go out with them to Badr. ‘Uqbah ibn Abī Mu‘ayṭ and Abū Jahl came to him. With ‘Uqbah was a censer containing incense, and with Abū Jahl was a kohl container and applicator. ‘Uqbah put it under him and said: ‘Perfume yourself, for you are just a woman!’ And Abū Jahl said: ‘Apply kohl, for you are just a woman!’ Umayyah said: ‘Buy me the best camel in the valley.’ So they bought him a camel from the livestock of Banū Qushayr for three hundred dirhams. The Muslims seized it as spoils on the day of Badr, and it fell into the share of Khubayb ibn Yasāf (92).” They said: “No one among those who set out for the caravan hated setting out more than al-Ḥārith ibn ‘Āmir. He said: ‘Would that Quraysh resolve to stay back, even if my wealth in the caravan perishes, and the wealth of Banū ‘Abd Manāf as well.’ It was said to him: ‘You are a chief among their chiefs—will you not restrain them (93) from setting out?’ He said: ‘I see that Quraysh have firmly resolved to set out, and I see no one with any strength (94) staying behind except due to an excuse. I dislike opposing them, and I would not want Quraysh to know what I am saying now. Moreover, Ibn al-Ḥanẓaliyyah is a man of ill omen for his people; I only know that he will lead his people, the people of Yathrib, to victory (95). He has divided some of his wealth among his children, and it has settled in his heart that he will not return to Mecca.’ Ḍamḍam ibn ‘Amr came to him—and al-Ḥārith had favors owed to him—and said: ‘O Abā ‘Āmir, I have seen a dream that I dislike. I was as if awake (96) on my mount, and I saw your valley flowing with blood from its lowest to its highest.’ Al-Ḥārith said: ‘No one has ever set out on any course more hateful to him than this course of mine.’ He said: Ḍamḍam said to him: ‘By Allah, I think you should stay.’ Al-Ḥārith said: ‘If I had heard this from you before I set out, I would not have taken a single step! So conceal this news from Quraysh, for they suspect everyone who detains them from marching.’ Ḍamḍam had mentioned this account to al-Ḥārith at Baṭn Ya’jaj (97).” They said: “Quraysh—those of sound opinion among them—disliked the march, and some of them consulted one another. Among the slowest of them (98) in this regard were al-Ḥārith ibn ‘Āmir, Umayyah ibn Khalaf, ‘Utbah and Shaybah, the two sons of Rabī‘ah, Ḥakīm ibn Ḥizām, Abū al-Bakhtarī, ‘Alī ibn Umayyah ibn Khalaf, and al-‘Āṣ ibn Munabbih, until Abū Jahl rebuked them (99) for cowardice—and he was aided by ‘Uqbah ibn Abī Mu‘ayṭ and al-Naḍr ibn al-Ḥārith ibn Kaladah—in setting out. They said: ‘This is the act of women!’ So they agreed to march, and Quraysh said: ‘Do not leave any of your enemies behind you.’” They said: “Among the evidence for al-Ḥārith ibn ‘Āmir’s, ‘Utbah’s, and Shaybah’s dislike of setting out is that none of them offered mounts, nor did they mount anyone from the people. If a man came to them as an ally or a dependent with no means, seeking a mount from them, they would say: ‘If you have wealth and wish to go out, do so; otherwise, stay!’ So much so that Quraysh knew this of them.” “When Quraysh agreed to march, they mentioned the enmity between them and Banū Bakr, and they feared for those who stayed behind. The most fearful of them was ‘Utbah ibn Rabī‘ah. He would say: ‘O company of Quraysh, even if you triumph over what you seek, we are not safe for those who stay behind. Only women, children, and those of no consequence (100) remain. So deliberate on your opinions (101)!’ Then Iblīs appeared to them in the form of Surāqah ibn Ju‘shum al-Mudlijī and said: ‘O company of Quraysh, you know my honor and standing among my people. I am your guarantor that Kinānah will not bring you anything you dislike.’ So ‘Utbah’s mind was set at ease, and Abū Jahl said: ‘What do you want? This is the chief of Kinānah, and he is our guarantor for those who stay behind.’ So ‘Utbah said:”

"Nothing, I am going out!" And what occurred between Banī Kinānah and Quraysh, according to what Yazīd ibn Firās al-Laythī narrated to me, from Sharīk ibn Abī Namir, from ‘Aṭā’ ibn Zayd al-Laythī: That a son of Ḥafṣ ibn al-Akhyaf, one of Banī Mu‘ayṣ ibn ‘Āmir ibn Lu’ayy, went out seeking a lost animal of his, while he was a young boy with a lock of hair on his head, wearing a fine garment, and he was a handsome boy. He passed by ‘Āmir ibn Yazīd ibn ‘Āmir ibn al-Mulawwiḥ ibn Ya‘mur, who was at Ḍajnān, and he said: "Who are you, O boy?" He said: "A son of Ḥafṣ ibn al-Akhyaf." He said: "O Banī Bakr, do you have any blood-revenge against Quraysh?" They said: "Yes." He said: "No man would kill this one for his man without exacting full vengeance." So a man from Banī Bakr followed him and killed him for a blood-revenge he had against Quraysh. Quraysh spoke about it, and ‘Āmir ibn Yazīd said: "We had blood-revenges against you, so what do you wish? If you wish, pay what is due to us from you, and we will pay to you what is due from us; and if you wish, it is blood for blood, a man for a man; and if you wish, overlook what is against us, and we will overlook what is against you." That boy became insignificant to Quraysh, and they said: "He spoke truth, a man for a man!" So they neglected seeking vengeance for his blood. Then while his brother Mikraz ibn Ḥafṣ was at Marr al-Ẓahrān, he saw ‘Āmir ibn Yazīd, who was the chief of Banī Bakr, on his camel. When he saw him, he said: "I do not seek a trace after seeing the eye!" And he made his camel kneel, while he was girded with his sword, and he struck him with it until he killed him. Then he came to Mecca at night and hung the sword of ‘Āmir ibn Yazīd, with which he had killed him, on the curtains of the Ka‘bah. When morning came, Quraysh saw the sword of ‘Āmir ibn Yazīd, and they knew that Mikraz ibn Ḥafṣ had killed him, and a saying of Mikraz was heard concerning that. And Banī Bakr were distressed by the killing of their chief, so they prepared to kill two men from Quraysh, two chiefs or three of their nobles. Then the relief force (al-Nafīr) came while they were in this state of affairs, and they feared them for those of their offspring who remained behind in Mecca. So when Surāqah said what he said, speaking with the tongue of Iblīs (Satan), the people became bold, and Quraysh set out swiftly. And they set out with the singing girls and tambourines: Sārah, the client of ‘Amr ibn Hāshim ibn al-Muṭṭalib, and ‘Azzah, the client of al-Aswad ibn al-Muṭṭalib, and the client of Umayyah ibn Khalaf, singing at every watering place, and slaughtering camels. And they set out with the army, hurling spears at one another, and they set out with nine hundred and fifty fighters, and they led a hundred horses out of pride and to be seen by people, as Allah the Exalted mentioned in His Book: "And be not like those who came forth from their homes insolently and to be seen of men..." (Sūrah al-Anfāl 8:47) to the end of the verse. And Abū Jahl was saying: "Does Muḥammad think that he can inflict on us what he inflicted at Nakhlah, he and his companions? He will know whether we protect our caravan or not!" The horses belonged to the strong among them, and among Banī Makhzūm there were thirty horses from them, and the camels were seven hundred, and all the horsemen were armored. And they were a hundred, and among the foot soldiers there were coats of mail besides that. They said: And Abū Sufyān approached with the caravan, and they feared greatly when they drew near to Medina and awaited Ḍamḍam and the relief force (al-Nafīr) impatiently. When it was the night before they would reach the water of Badr, the caravan began to turn its face towards the water of Badr. And they had spent the night behind Badr on their last night, intending to reach Badr in the morning if nothing obstructed them. The caravan did not settle them until they hobbled the camels, some of them being hobbled with two ropes, and they repeated their lowing, yearning for the water of Badr, though they had no need for water, having drunk the day before. And the people of the caravan began to say: "This is something it has not done since we set out!" They said: "And that night, a darkness covered us until we could see nothing." And Basbas ibn ‘Amr and ‘Adī ibn Abī al-Zughbā’ had come to Majdī at Badr to seek out news. When they descended at the water of Badr, they made their mounts kneel near the water, then took their waterskins to draw water, and they heard two slave girls from the slave girls of Juhaynah, one of whom was called Barzah, and she was pressing her companion for a dirham that was owed to her, and her companion was saying: "The caravan is only tomorrow or the day after; it has alighted at al-Rawḥā’." And Majdī ibn ‘Amr heard her and said: "She has spoken truth!" When Basbas and ‘Adī heard that, they set off returning to the Prophet (peace be upon him), until they met him at ‘Irq al-Ẓabyah, and informed him of the news. Muḥammad narrated to us, saying: al-Wāqidī narrated to us, saying: Kathīr ibn ‘Abd Allāh ibn ‘Amr ibn ‘Awf al-Muzanī informed us, from his father, from his grandfather, who was one of the weepers (al-Bakkā’īn), who said: The Messenger of Allāh (peace be upon him) said: "Indeed, Mūsā the Prophet (peace be upon him) traversed the pass of al-Rawḥā’ with seventy thousand of the Children of Israel, and they prayed in the mosque that is at ‘Irq al-Ẓabyah" – and it is two miles from al-Rawḥā’ towards Medina, on your left when you go out. Then Abū Sufyān reached Badr that night, having gone ahead of the caravan, and he was fearful of the scouts. He said: "O Majdī, have you sensed anyone? By Allāh, you know that there is no Qurayshī man or woman in Mecca who has a nashsh (nashsh is half an ūqiyyah, the weight of twenty dirhams) or more, except that he has sent it with us. And if you conceal from us the matter of our enemy, no man from Quraysh will reconcile with you as long as the sea wets a tuft of wool." So Majdī said: "By Allāh, I have not seen anyone I recognize as suspicious, nor is there any enemy between you and Yathrib. If there were an enemy between you and it, it would not be hidden from us, and I would not conceal it from you. However, I saw two riders who came to this place" – and he pointed to the resting place of ‘Adī and Basbas – "and they made their mounts kneel there, then drew water with their waterskins, then departed." So Abū Sufyān came to their resting place, took some dung from their two camels, and crumbled it, and found in it date pits. He said: "By Allāh, these are the fodder of Yathrib! These are the spies of Muḥammad and his companions. I do not think the people are far away!" So he turned the face of his caravan, taking it along the coast, leaving Badr to the left, and departed swiftly. And Quraysh came from Mecca, stopping at every watering place, feeding food to whoever came to them, and slaughtering camels. While they were thus in their journey, ‘Utbah and Shaybah lagged behind, conversing. One of them said to his companion: "Do you not see the dream of ‘Ātikah bint ‘Abd al-Muṭṭalib? I have feared from it." The other said: "Mention it!" So he mentioned it, and Abū Jahl caught up with them and said: "What are you two conversing about?" They said: "We are mentioning the dream of ‘Ātikah." He said: "O wonder from Banī ‘Abd al-Muṭṭalib! Not content that their men should prophesy against us, until their women also prophesy against us! By Allāh, if we return to Mecca, we will do such and such to them!" ‘Utbah said: "They have ties of kinship and close relationship." One of them said to his companion: "Would you like to turn back?" Abū Jahl said: "Would you turn back after having set out, thus abandoning your people and cutting them off after you have seen your vengeance with your own eyes? Do you think that Muḥammad and his companions

They will meet you? No, by Allah. Indeed, by Allah, I have with me from my people one hundred and eighty men of my household; they halt when I halt, and they journey when I journey. So return, if you both wish!" They said: "By Allah, you have destroyed yourself and destroyed your people!" Then `Utbah said to his brother Shaybah: "This is a man of ill omen—meaning Abu Jahl—and indeed, he is not touched by the kinship of Muhammad as we are touched, even though Muhammad has the child with him. So take us back and leave his words!" Shaybah said: "By Allah, it would be a disgrace upon us, O Abu al-Walid, that we should return now after we have set out!" So they went on. Then they reached al-Juhfah (113) at evening, and Juhaym ibn al-Salt ibn Makhramah ibn al-Muttalib ibn `Abd Manaf slept and said: "I saw, as if between sleeping and waking, a man coming on a horse with a camel, until he stopped over me and said: '`Utbah ibn Rabi`ah, Shaybah ibn Rabi`ah, Zam`ah ibn al-Aswad, Umayyah ibn Khalaf, Abu al-Bakhtari, Abu al-Hakam, and Nawfal ibn Khuwaylid have been killed,' among men he named from the nobles of Quraysh, and Suhayl ibn `Amr has been captured, and al-Harith ibn Hisham has fled from his brother." He said: "One of them said: 'By Allah, I think you are those who will go forth to your places of death!'" He said: "Then I saw him strike the camel's chest and send it into the camp, and no tent of the camp's tents remained but was struck by some of its blood." That was mentioned to Abu Jahl, and this vision spread in the camp. Abu Jahl said: "This is another prophet from Banu al-Muttalib; tomorrow it will be known who is killed—we or Muhammad and his companions!" Quraysh said to Juhaym: "Satan is merely playing with you in your sleep (114); tomorrow you will see the opposite of what you see—the nobles of Muhammad's companions will be killed and captured." He said: "Then `Utbah secluded himself with his brother and said: 'Would you like to return? For this vision is like the vision of `Atikah, and like the saying of `Addas. By Allah, `Addas did not lie to us. By my life, if Muhammad is a liar, there are among the Arabs those who will suffice us against him; and if he is truthful, we are the most fortunate of the Arabs with him, for we are his flesh and blood.' Shaybah said: 'It is as you say, but shall we return from among the people of the camp?' Then Abu Jahl came while they were in that state and said: 'What do you want?' They said: 'To return. Do you not see the vision of `Atikah and the vision of Juhaym ibn al-Salt, along with the saying of `Addas to us?' He said: 'By Allah, you are abandoning your people and cutting them off.' They said: 'By Allah, you have destroyed yourself and destroyed your people!' So they went on in that state." When Abu Sufyan escaped with the caravan and saw that he had made it safe (115), he sent to Quraysh Qays ibn Imri' al-Qays—who was with the caravan's companions, having left Mecca with them—and Abu Sufyan sent him to order them to return, saying: "Your caravan has been saved, so do not expose yourselves (116) to the people of Yathrib; you have no need for what lies beyond that. You only set out to protect your caravan and your wealth, and Allah has saved it. If they refuse you, let them not refuse one thing: send back the singing girls, for when war consumes, it leaves a mark (117)." He tried to persuade Quraysh, but they refused to return, saying: "As for the singing girls, we will send them back!" So they sent them back from al-Juhfah. The messenger caught up with Abu Sufyan at al-Haddah—al-Haddah being seven miles from the pass of `Usfan, thirty-nine miles from Mecca—and informed him that Quraysh had gone on. He said: "O my people! This is the work of `Amr ibn Hisham; he disliked returning because he had become a leader over the people, and he transgressed, and transgression is a diminishment and an ill omen. If Muhammad's companions strike the main force, we will be humiliated until he enters Mecca." The singing girls were: Sarah, the client of `Amr ibn Hisham; a client of Umayyah ibn Khalaf; and a client called `Azzah, belonging to al-Aswad ibn al-Muttalib. Abu Jahl said: "No, by Allah, we will not return until we reach Badr—and Badr was a fairground of the fairs of the Jahiliyyah where the Arabs would gather, having a market there—so that the Arabs may hear of us and our march. We will stay three days at Badr, slaughtering camels, feeding food, drinking wine, and the singing girls will play for us; then the Arabs will forever fear us." Al-Furat ibn Hayyan al-`Ijli had been sent by Quraysh when they departed from Mecca to Abu Sufyan ibn Harb, informing him of their march and departure and what they had mustered. But he opposed Abu Sufyan, for Abu Sufyan clung to the coast and kept to the freshwater of the highway, and he met the polytheists at al-Juhfah. He heard Abu Jahl's words at al-Juhfah when he said: "We will not return!" So he said: "They have no reluctance in themselves toward you; indeed, he who returns after seeing his vengeance at close quarters is weak!" So he went on with Quraysh and left Abu Sufyan. He was wounded on the day of Badr with many wounds and fled on foot, saying: "I have never seen a more wretched affair than today! The son of al-Hanzaliyyah is indeed unblessed in his affair." `Abd al-Malik ibn Ja`far narrated to me from Umm Bakr bint al-Miswar, from her father, who said: Al-Akhnas ibn Shariq—whose name was Ubayy (118), and he was an ally of Banu Zuhrah—said: "O Banu Zuhrah, Allah has saved your caravan and delivered your wealth, and saved your companion Makhramah ibn Nawfal. You only set out to protect him and his property. Muhammad is a man from among you, your sister's son. If he is a prophet, you are the most fortunate with him; and if he is a liar, others killing him is better than you killing your sister's son. So return, and attribute its cowardice (119) to me; you have no need to go out without benefit (120), not what this man says, for he is destroying his people, hastening in their corruption!" They obeyed him, for he was obeyed among them, and they used to seek blessings from him. They said: "How shall we manage the return if we return?" Al-Akhnas said: "We will go out with the people; when evening comes, I will fall from my camel, and you will say: 'Al-Akhnas has been stung (121)!' When they say 'Go on,' you say: 'We will not leave our companion until we know whether he is alive or dead, so we may bury him.' When they go on, we will return." So Banu Zuhrah did that. When they awoke at al-Abwa' returning, it became clear to the people that Banu Zuhrah had returned, and none of Banu Zuhrah witnessed it. They said: "They were a hundred or less than a hundred—and that is more certain—though some said they were three hundred." `Adi ibn Abi al-Zaghba' said on his way down to Medina from Badr, as the mounts scattered around him, `Adi kept saying: "Make their chests firm, O Basbas, for the mounts (122) of the people are not detained, And carrying them on the road is wiser; Allah has granted victory, and al-Akhnas has fled." Muhammad ibn Shuja` al-Thalji narrated to us, saying: Muhammad ibn `Umar al-Waqidi narrated to us, saying: Abu Bakr ibn `Abdullah narrated to me from Abu Bakr ibn `Umar ibn `Abd al-Rahman ibn `Abdullah ibn `Umar ibn al-Khattab, who said: Banu `Adi set out with the main force until they were at the pass of Lift (123). When it was dawn, they turned aside to the coast, returning to Mecca. Abu Sufyan met them and said: "O Banu `Adi, how is it that you return, neither with the caravan nor with the main force?" They said: "You sent to Quraysh to return; so those who returned returned, and those who went on went on!" So none of Banu `Adi witnessed it. It is said that he met them at Marr al-Zahran and said that same statement to them. Muhammad ibn `Umar al-Waqidi said: Zuhrah returned from al-Juhfah; as for Banu `Adi, they returned from the road, and it is said from Marr al-Zahran. The Messenger of Allah, may Allah bless him and grant him peace, went on, and on the morning of the fourteenth of Ramadan he was at `Irq al-Zabyah. A Bedouin who had come from Tihamah arrived, and the companions of the Messenger of Allah, may Allah bless him and grant him peace, said to him: "Do you have any knowledge of Abu Sufyan ibn Harb?"

He said: "I have no knowledge of Abu Sufyan." They said: "Come, greet the Messenger of Allah, may Allah bless him and grant him peace." He said: "Is the Messenger of Allah among you?" They said: "Yes." He said: "Which of you is the Messenger of Allah?" They said: "This one." He said: "Are you the Messenger of Allah?" He said: "Yes." The Bedouin said: "Then what is in the belly of this she-camel of mine, if you are truthful?" Salamah ibn Salamah ibn Waqsh said: "You have mounted her, so she is pregnant from you!" The Messenger of Allah, may Allah bless him and grant him peace, disliked his statement and turned away from him. Then the Messenger of Allah, may Allah bless him and grant him peace, traveled until he reached al-Rawha' on the night of Wednesday, the middle of the month of Ramadan, and he prayed at the well of al-Rawha'. Muhammad ibn Shuja' al-Thalji narrated to me, saying: Muhammad ibn 'Umar al-Waqidi narrated to us, saying: 'Abd al-Malik ibn 'Abd al-'Aziz narrated to me, from Aban ibn Salih, from Sa'id ibn al-Musayyab, that when the Messenger of Allah, may Allah bless him and grant him peace, raised his head from the last rak'ah of his witr ¹¹⁵, he cursed the disbelievers and said: "O Allah, do not let Abu Jahl, the Pharaoh of this community, escape; O Allah, do not let Zam'ah ibn al-Aswad escape; O Allah, make the eye of Abu Zam'ah hot with Zam'ah; O Allah, blind the sight of Abu Zam'ah; O Allah, do not let Suhayl escape; O Allah, deliver Salamah ibn Hisham, 'Ayyash ibn Abi Rabi'ah, and the oppressed among the believers!" And al-Walid ibn al-Walid he did not pray for that day; he was captured at Badr, but when he returned from Mecca after Badr, he embraced Islam, and he wanted to go out to Medina but was detained, so the Prophet, may Allah bless him and grant him peace, prayed for him after that. And the Messenger of Allah, may Allah bless him and grant him peace, said to his companions at al-Rawha': "This Sajasij ¹¹⁶"—meaning the valley of al-Rawha'—"this is the best of the valleys of the Arabs." They said: And Khabib ibn Yasaf was a brave man, and he refused Islam. When the Prophet, may Allah bless him and grant him peace, set out for Badr, he and Qays ibn Muharrith set out, while they were on the religion of their people. They caught up with the Prophet, may Allah bless him and grant him peace, at al-'Aqiq, and Khabib was helmeted with iron. The Messenger of Allah, may Allah bless him and grant him peace, recognized him from under the helmet, so the Messenger of Allah, may Allah bless him and grant him peace, turned to Sa'd ibn Mu'adh, who was walking beside him, and said: "Is that not Khabib ibn Yasaf?" He said: "Yes." Then Khabib came forward until he took hold of the girth ¹¹⁷ of the she-camel of the Prophet, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said to him: "And for Qays ibn Muharrith—it is said Qays ibn al-Muharrith, and Qays ibn al-Harith—what brought you both out with us?" They said: "You are our sister's son and our neighbor, and we came out with our people for the spoils." The Messenger of Allah, may Allah bless him and grant him peace, said: "No man who is not on our religion should go out with us." Khabib said: "My people know that I am of great benefit ¹¹⁸ in war, severe in inflicting harm, so I will fight with you for the spoils and will not embrace Islam!" The Messenger of Allah, may Allah bless him and grant him peace, said: "No, but embrace Islam, then fight." Then he caught up with him at al-Rawha' and said: "I have submitted to Allah, the Lord of the worlds, and I bear witness that you are the Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, was pleased with that and said: "Proceed!" And he was of great benefit at Badr and elsewhere. But Qays ibn Muharrith refused to embrace Islam and returned to Medina. When the Prophet, may Allah bless him and grant him peace, arrived from Badr, he embraced Islam, then he witnessed Uhud and was killed. They said: And the Messenger of Allah, may Allah bless him and grant him peace, set out and fasted for a day or two, then he returned and his caller called out: "O company of the disobedient, I am breaking my fast, so break your fast!" That was because he

1. al-Jawhari : A transmitter and scholar of hadith; his full name is al-Hasan ibn 'Ali ibn Muhammad al-Jawhari.
2. Ibn Abi Habibah : A narrator; his full name is not specified here, but he is known as a transmitter of historical reports.
3. Kharashah : A name; 'Umayr ibn 'Adi ibn Kharashah was a companion who killed 'Asma' bint Marwan.
4. Salim ibn 'Umayr : A companion of the Prophet; he was sent to kill Abu 'Afak.
5. 'Abd Allah : Refers to 'Abd Allah ibn Unays, a companion who led an expedition against Sufyan ibn Khalid.
6. thirty-five months after the Hijrah : The Hijrah marks the Prophet's migration to Medina; dates are given relative to this event.
7. seven : Meaning seven nights remaining in the month of Muharram.
8. Usayr ibn Zarim : A Jewish leader from Khaybar who took command after Sallam ibn Abi al-Haqiq was killed.
9. forty-nine months : The text says 'nine and forty months', meaning forty-nine months after the Hijrah.
10. al-Qurta' : A place or tribe; possibly a location in Najd.
11. al-'Is : A place in the direction of Syria, near Wadi al-Qura.
12. Umm Qirfah : A woman from the tribe of Banu Fazara, known for her hostility to the Muslims.
13. Turabah : A place between Mecca and Najd, about six nights' journey from Mecca.
14. al-Qadiyyah : The 'Umrah of fulfillment (or recompense), referring to the 'Umrah performed in lieu of the one prevented at Hudaybiyyah.
15. Idam : A valley or place in the region of Najd.
16. groups : Meaning they performed Hajj without a single appointed commander, each group following their own leader.
17. Badr : The first major battle in Islamic history, fought in 624 CE between the Muslims of Medina and the Quraysh of Mecca.
18. al-Qital : The battle; here referring to the Battle of Badr.
19. Ghazwa : A military expedition or raid led by the Prophet Muhammad.
20. al-Khandaq : The Battle of the Trench, also known as the Battle of the Confederates, in 627 CE.
21. 'Umra : The lesser pilgrimage to Mecca, which can be performed at any time of the year.
22. al-Fath : The Conquest of Mecca in 630 CE.
23. Hajja : The greater pilgrimage to Mecca, performed annually in the month of Dhu al-Hijja.
24. shi'ar : A battle cry or slogan used by Muslim armies to identify themselves and rally.
25. Ya Mansur : O victorious one; a cry invoking divine support.
26. amit : Kill; a command to strike down the enemy.
27. Muhajirun : The early Muslims who emigrated from Mecca to Medina with the Prophet.
28. Khazraj : One of the two main Arab tribes of Medina that supported the Prophet.
29. Aws : The other main Arab tribe of Medina that supported the Prophet.
30. Ha Mim : The Arabic letters Ha and Mim, which begin several chapters of the Quran; used here as a battle cry.
31. la yunsarun : They will not be helped; a phrase meaning the enemy will not be victorious.
32. Sariyya : A military detachment or expedition sent by the Prophet without his personal participation.
33. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
34. Ansar : The Muslim inhabitants of Medina who supported the Prophet and the Muhajirun.
35. mawla : A freed slave or client; a person under the protection of a patron.
36. Sayf al-Bahr : The coast of the sea; a location on the Red Sea coast.
37. mubarak al-naqiba : Blessed in his nature or character; a phrase of praise.
38. fi al-dar : Within the abode; meaning within Medina itself.
39. yanki bihi : It wounds or injures; referring to the arrow hitting its target.
40. barid : A unit of distance, approximately 12 miles or 19 km.
41. ghazā : A military expedition led by the Prophet Muhammad himself.
42. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
43. al-Jammāʾ : A place near Medina where livestock were pastured.
44. Dhū al-ʿUshayra : A location between Mecca and Medina; the expedition aimed to intercept a Quraysh caravan.
45. Buyūt al-Suqyā : A place or area near Medina, possibly a watering station.
46. Bustān : A proper name; Bustān ibn ʿĀmir was a person associated with the valley of Nakhla.
47. Khawlānī leather : Leather from the Khawlān tribe in Yemen, known for its quality.
48. Rakiya : A well or watering place on the road to Najd.
49. shahāda : Martyrdom; dying in the cause of God.
50. ra'awhum : They saw them; the pronoun refers to the caravan people seeing the Muslims.
51. yaqūlu lahum : They said to them; the caravan people addressed the Muslims.
52. lā nadrī : We do not know; expressing uncertainty about the exact day.
53. lā naʿlamu : We do not know; another expression of uncertainty.
54. Muḥammad : The narrator; likely Muḥammad ibn ʿUmar al-Wāqidī, the author of the work.
55. yataḥassasū : To spy or gather intelligence; the mission was reconnaissance, not combat.
56. barīd : A postal stage, approximately 12 miles or 4 farsakhs.
57. nawba : A turn or rotation, possibly referring to a shift in travel or duty.
58. al-ʿiḍāh : A type of desert tree with thorny branches, used as fodder.
59. ūqiyya : A unit of weight, approximately 40 dirhams or 112 grams.
60. al-mirbāʿ : A pre-Islamic practice where the leader took one-quarter of the spoils before distribution.
61. Qur'an 8:41 : The verse mandating the division of spoils, with one-fifth for God, the Prophet, and specified recipients.
62. Abū Burda ibn Niyār : A companion of the Prophet, known for participating in the pledge of al-ʿAqaba and battles.
63. Qur'an 2:217 : The verse addressing fighting during the sacred month.
64. Qur'an 2:217 : The phrase indicating that persecution is worse than killing.
65. Isāf and Nāʾila : Two idols worshipped by the Quraysh near the Kaaba.
66. Sūrat al-Barāʾa : Sura 9 (al-Tawba), which abrogated previous treaties and allowed fighting during sacred months.
67. yataḥassasān : To scout or gather intelligence secretly.
68. khubāʾ : A small tent or shelter made of cloth.
69. nashaz : A high or elevated piece of land.
70. al-Siyāla : A place name, possibly a valley or water source.
71. ḥayyāhu : To greet or welcome someone with a salutation.
72. Yanbuʿ : A region or oasis, later known as Yanbuʿ al-Nakhl.
73. Naqb Banī Dīnār : A pass or mountain road named after the Banu Dinar clan.
74. al-Suqya : A place near Medina, also known as Bi'r al-Suqya, a well or watering place.
75. sa' : A unit of dry measure, approximately 2.5-3 kg.
76. mudd : A unit of dry measure, approximately 0.5-0.75 kg.
77. al-Khumm : A place near Medina, possibly a valley or area known for fever.
78. lava fields : The black volcanic rocky terrain surrounding Medina, considered a sacred boundary.
79. al-Juhfa : A place near Mecca, the miqat for pilgrims from the north.
80. Basbas : A companion of the Prophet, name meaning 'lion'.
81. 'Abd Allah ibn 'Amr ibn Haram : A companion, father of Jabir ibn 'Abd Allah.
82. Husayka : A place near Medina, inhabited by Jews.
83. al-Dhubab : A mountain near Medina.
84. khurba : A type of palm branch or leaf used for fodder.
85. al-Buq' : A place near Medina, possibly a valley.
86. bakr : A young camel.
87. uqiya : A unit of weight, approximately 40 grams of silver.
88. 'Abd Allah ibn 'Amr ibn Haram : A companion, father of Jabir ibn 'Abd Allah.
89. al-'Abis : Name of a camel, meaning 'frowning'.
90. al-Dhiyal : Name of a camel, meaning 'long-tailed'.
91. al-Rawha' : A place between Medina and Badr.
92. adhamma : To become lame or exhausted.
93. harik : The withers of a camel, the highest part of the back.
94. al-Munsaraf : A place on the road to Badr.
95. al-Musalla : A place near Medina, a prayer ground.
96. al-Suqya : A place near Medina, known as the 'houses of al-Suqya', a watering station.
97. Abu ‘Inabah : A well or place near Medina, possibly named after a person.
98. al-Muktamin : A road or path; the exact location is uncertain.
99. chin : Literally 'chin'; here it means the Prophet placed his chin between Sa‘d's shoulders and ears, indicating closeness and guidance.
100. mithqal : A unit of weight for gold, approximately 4.25 grams.
101. qirad : A form of partnership where one party provides capital and the other labor, with profits shared.
102. cut off : Literally 'jada‘a', meaning to cut off the camel's ear as a sign of distress or alarm.
103. Tabuk : A place in northwestern Arabia; here it may refer to a location on the caravan route.
104. al-Abtah : A valley or open area in Mecca, near the Ka‘bah.
105. Ghudar : A clan or tribe; the meaning is uncertain, possibly a reference to treachery.
106. Abu Qubays : A mountain in Mecca, near the Ka‘bah.
107. al-latima : A term for a caravan carrying trade goods, especially perfume or all commercial merchandise.
108. hara'ibukum : Plural of hariiba, meaning weapons or war equipment.
109. hara'ibikum : Same as note 2; here referring to the wealth and weapons in the caravan.
110. nashsh : Vigor, energy, or strength; a person of high spirit.
111. al-Dili : Attribution to the tribe of Dijl, a branch of the Banu Bakr ibn `Abd Manat.
112. `Addas : A Christian slave of `Utba and Shayba who had earlier encountered the Prophet Muhammad in Ta'if.
113. istiqsam bi'l-azlam : Pre-Islamic practice of seeking omens or decisions by drawing arrows from a quiver, often before idols.
114. Hubal : A major idol of the Quraysh, placed inside the Kaaba, used for divination.
115. witr : The odd-numbered prayer performed after the night prayer, often consisting of one rak'ah or three.
116. Sajasij : A name or description of the valley of al-Rawha', possibly meaning 'soft' or 'level'.
117. bitan : The girth or belly-band of a camel's saddle.
118. ghina' : Benefit, usefulness, or sufficiency; here meaning great military value.

The First Part [1]

He had previously told them, "Break your fast," but they did not do so. They said: The Messenger of God, may God bless him and grant him peace, proceeded until, when he was near Badr, news came to him of the march of Quraysh. The Messenger of God, may God bless him and grant him peace, informed them of their march and consulted the people. Abu Bakr stood and spoke well, then 'Umar stood and spoke well. Then he said: "O Messenger of God, by God, it is Quraysh with its might. By God, it has not been humbled since it became mighty. By God, it has not believed since it disbelieved. By God, it will never surrender its might, and it will surely fight you. So prepare for that and make ready your equipment." Then al-Miqdad ibn 'Amr stood and said: "O Messenger of God, proceed with the command of God, for we are with you. By God, we will not say to you as the Children of Israel said to their prophet: 'Go, you and your Lord, and fight; we will sit here.' ¹ Rather, go, you and your Lord, and fight; we are with you fighting. By Him who sent you with the truth, if you were to take us to Birk al-Ghimad ², we would go with you." Birk al-Ghimad is beyond Mecca, five nights from the coast by the sea, and it is eight nights from Mecca to Yemen. The Messenger of God, may God bless him and grant him peace, spoke well to him and prayed for good for him. Then the Messenger of God, may God bless him and grant him peace, said: "Advise me, O people!" But the Messenger of God, may God bless him and grant him peace, meant the Ansar ³, for he thought that the Ansar would not support him except in their territory, because they had stipulated that they would protect him as they protect themselves and their children. So the Messenger of God, may God bless him and grant him peace, said: "Advise me!" Sa'd ibn Mu'adh stood and said: "I answer for the Ansar. It seems, O Messenger of God, that you mean us." He said: "Yes." He said: "Perhaps you have set out on a matter other than what has been revealed to you. We have believed in you and affirmed you, and we testify that everything you have brought is true. We have given you our pledges and covenants to hear and obey. So proceed, O Prophet of God, by Him who sent you with the truth, if you were to take this sea and cross it, we would cross it with you, not a man of us remaining. And join whom you wish, sever whom you wish, take from our wealth what you wish; what you take from our wealth is dearer to us than what you leave. By Him in whose hand is my soul, I have never traveled this road, and I have no knowledge of it, but we do not dislike meeting our enemy tomorrow. We are patient in war, truthful in battle; perhaps God will show you from us what will delight your eye." Muhammad narrated to us: al-Waqidi narrated to us: Muhammad ibn Salih narrated to me from 'Asim ibn 'Umar ibn Qatada from Mahmud ibn Labid who said: Sa'd said: "O Messenger of God, we have left behind from our people those who are not more loving of you than us, nor more obedient to you than us. They have desire for jihad ⁴ and intention. If they thought, O Messenger of God, that you would meet an enemy, they would not have stayed behind, but they thought it was only the caravan. We will build you a shelter ⁵ and you will be in it, and we will prepare your mounts for you. Then we will meet our enemy. If God gives us victory and makes us prevail over our enemy, that is what we desire. If it is otherwise, you will sit on your mounts and join those behind us." The Prophet, may God bless him and grant him peace, spoke well to him and said: "Or God may decree something better than that, O Sa'd!" They said: When Sa'd finished the consultation, the Messenger of God, may God bless him and grant him peace, said: "Proceed with the blessing of God, for God has promised me one of the two parties. By God, it is as if I see the places where the people will fall." He said: And the Messenger of God, may God bless him and grant him peace, showed us their places of death that day: "This is the place of so-and-so, and this is the place of so-and-so." And no man exceeded his place of death. He said: So the people knew that they would meet battle, and that the caravan would escape, and they hoped for victory because of the Prophet's, may God bless him and grant him peace, words. Muhammad narrated to us: al-Waqidi narrated to us: Abu Isma'il ibn 'Abdullah ibn 'Atiyya ibn 'Abdullah ibn Unays narrated to me from his father, who said: From that day, the Messenger of God, may God bless him and grant him peace, tied the banners ⁶, which were three, and displayed weapons, whereas he had left Medina without a tied banner. The Messenger of God, may God bless him and grant him peace, left al-Rawha', took the narrow pass, then came to al-Khabiratayn ⁷ and prayed between them. Then he turned right and left in the valley until he passed by Khayf ⁸ al-Mu'tarida, then took the pass of al-Mu'tarida until he came to al-Tayya, where he met Sufyan al-Damri. The Messenger of God, may God bless him and grant him peace, had hurried ahead with Qatada ibn al-Nu'man al-Zafari—and it is said 'Abdullah ibn Ka'b al-Mazini, and it is said Mu'adh ibn Jabal—and he met Sufyan al-Damri at al-Tayya. The Messenger of God, may God bless him and grant him peace, said: "Who is the man?" Al-Damri said: "Rather, who are you?" The Messenger of God, may God bless him and grant him peace, said: "Tell us and we will tell you!" Al-Damri said: "Is that fair?" The Prophet, may God bless him and grant him peace, said: "Yes." Al-Damri said: "Ask what you wish!" The Prophet, may God bless him and grant him peace, said: "Tell us about Quraysh." Al-Damri said: "I have been told that they left on such-and-such a day from Mecca. If the one who told me is truthful, they are by this valley." The Messenger of God, may God bless him and grant him peace, said: "Tell us about Muhammad and his companions." He said: "I have been told that they left Yathrib on such-and-such a day. If the one who told me is truthful, they are by this valley." Al-Damri said: "So who are you?" The Prophet, may God bless him and grant him peace, said: "We are from water..." and he pointed with his hand toward Iraq. Al-Damri said: "From the water of Iraq!" Then the Messenger of God, may God bless him and grant him peace, returned to his companions, and neither party knew the location of the other; between them was a hill ⁹ of sand. He had prayed at al-Dabba ¹⁰, then prayed at Sayar ¹¹, then prayed at Dhat Ajdal ¹², then prayed at Khayf 'Ayn al-'Ala', then prayed at al-Khabiratayn. Then he looked at two mountains and said: "What are the names of these two mountains?" They said: "Muslih and Mukhra ¹³." He said: "Who inhabits them?" They said: "Banu al-Nar and Banu Huraq ¹⁴." He turned away from al-Khabiratayn and proceeded until he crossed the Khuyuf ¹⁵, leaving them to his left, until he entered al-Mu'tarida. Basbas and 'Adi ibn Abi al-Zaghba' met him and informed him of the news. The Messenger of God, may God bless him and grant him peace, camped in the valley ¹⁶ of Badr on the evening of Friday, the seventeenth of Ramadan. He sent 'Ali, al-Zubayr, Sa'd ibn Abi Waqqas, and Basbas ibn 'Amr to scout for water. The Messenger of God, may God bless him and grant him peace, pointed to Zurayb ¹⁷ and said: "I hope you will find news at this well ¹⁸ that is next to Zurayb." The well is a spring at the base of Zurayb, and Zurayb is a small mountain. They set off toward Zurayb and found at that well, which the Messenger of God, may God bless him and grant him peace, had mentioned, the water-skins of Quraysh with their water-carriers. Some of them met others, and most of them escaped. Among those known to have escaped was 'Ujayr, who was the first to bring news of the Messenger of God, may God bless him and grant him peace, to Quraysh. He called out: "O clan of Ghalib! This is Ibn Abi Kabsha ¹⁹ and his companions; they have taken your water-skins!" The army was thrown into turmoil, and they disliked what he brought.

Ḥakīm ibn Ḥizām said: We were in a tent of ours, roasting meat from a camel, and no sooner had we heard the news than food became impossible for us, and we met one another. Then ‘Utbah ibn Rabī‘ah met me and said: O Abā Khālid, I know of no march more astonishing than our march. Our caravan has escaped, and we have come to a people in their own land, acting tyrannically against them. ‘Utbah spoke of a matter that was decreed: There is no counsel for one who is not obeyed. This is the ill omen of Ibn al-Ḥanẓaliyyah! O Abā Khālid, do you fear that the people will attack us by night? I said: I do not feel safe from that. He said: What is the counsel, O Abā Khālid? He said: Let us keep watch until morning, and you will see what is behind you. ‘Utbah said: This is the counsel! He said: So we kept watch until morning. Abū Jahl said: What is this? This is by the command of ‘Utbah; he has disliked fighting Muḥammad and his companions! This is indeed astonishing. Do you think that Muḥammad and his companions will confront your assembly? By Allah, I will withdraw to one side with my people, and no one shall guard us. So he withdrew to one side, while the sky rained upon him. ‘Utbah said: This is indeed misfortune, and they have taken your water-skins. That night, Yasār, the slave of ‘Ubaydah ibn Sa‘īd ibn al-‘Āṣ, and Aslam, the slave of Munabbih ibn al-Ḥajjāj, and Abū Rāfi‘, the slave of Umayyah ibn Khalaf, were captured. They were brought to the Prophet (ṣallā llāhu ‘alayhi wa-sallam) while he was standing in prayer. They said: We are the water-carriers of Quraysh; they sent us to give them water to drink. The people disliked their report and hoped they were for Abū Sufyān and the caravan’s companions, so they beat them. When they had made them speak out through beating, they said: We are for Abū Sufyān, and we are with the caravan, and this caravan is at this sand-hill. So they refrained from them. Then the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) concluded his prayer and said: If they tell you the truth, you beat them; and if they lie to you, you leave them! The companions of the Messenger of Allah said: They inform us, O Messenger of Allah, that Quraysh have come. The Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) said: They told you the truth; Quraysh set out to protect their caravan, and they feared you for it. Then the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) turned to the water-carriers and said: Where is Quraysh? They said: Behind this sand-dune that you see. He said: How many are they? They said: Many. He said: What is their number? They said: We do not know how many they are. He said: How many do they slaughter? They said: One day ten, and one day nine. He said: The people are between one thousand and nine hundred. Then the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) said to the water-carriers: Who set out from Mecca? They said: No one of any substance remained in it except he set out. So the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) turned to the people and said: This is Mecca; it has cast to you its liver-lobes. Then the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) asked them: Did any of them return? They said: Ibn Abī Sharīq returned with Banū Zuhrah. The Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) said: The most guided of them, and he was not guided; though, as I know him, he was an enemy of Allah and His Book. He said: Anyone else? They said: Banū ‘Adī ibn Ka‘b. Then the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) said to his companions: Advise me regarding the encampment. Al-Ḥubāb ibn al-Mundhir said: O Messenger of Allah, do you see this encampment—is it an encampment that Allah has caused you to alight at, so that we may not advance beyond it nor retreat from it, or is it counsel, war, and stratagem? He said: Rather, it is counsel, war, and stratagem. He said: Then this is not an encampment! Take us to the nearest water of the people, for I am knowledgeable of it and its wells; there is a well there whose sweetness of water I know, and abundant water that does not run dry. Then we will build a basin over it and throw the vessels into it, so we may drink and fight, and we will render dry the other wells besides it. Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: Ibn Abī Ḥabībah narrated to me, from Dāwūd ibn al-Ḥuṣayn, from ‘Ikrimah, from Ibn ‘Abbās, who said: Jibrīl descended upon the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) and said: The counsel is what al-Ḥubāb indicated. So the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) said: O Ḥubāb, you have indicated the counsel! Then the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) arose and did all of that. Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: ‘Ubayd ibn Yaḥyā narrated to me, from Mu‘ādh ibn Rifā‘ah, from his father, who said: Allah sent down rain, and the valley was dahs—and dahs is abundant sand—and it affected us in a way that compacted the ground but did not prevent us from marching, and it affected Quraysh in a way that they could not move from it, and between them was only a sand-hill. They said: That night, drowsiness overcame the Muslims; it was cast upon them, and they slept, and the rain did not harm them. Al-Zubayr ibn al-‘Awwām said: Drowsiness was made to prevail over us that night, so that even if I tried to brace myself, the ground would strike me, and I could do nothing but that, and the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) and his companions were in a similar state. Sa‘d ibn Abī Waqqāṣ said: I saw myself, with my chin between my hands, and I was unaware until I fell on my side. Rifā‘ah ibn Rāfi‘ ibn Mālik said: Sleep overcame me, so I was carried until I bathed at the end of the night. They said: When the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) moved to the encampment after taking the water-carriers, he sent ‘Ammār ibn Yāsir and Ibn Mas‘ūd, and they circled around the people, then returned to the Prophet (ṣallā llāhu ‘alayhi wa-sallam) and said: O Messenger of Allah, the people are terrified and frightened; a horse wants to neigh, so it strikes its face, while the sky pours rain upon them. When morning came, Nubayh ibn al-Ḥajjāj, who was a man who could discern tracks, said: This is the track of Ibn Sumayyah and Ibn Umm ‘Abd; I recognize it. Muḥammad has come with our fools and the fools of the people of Yathrib! Then he said: Hunger has left us no place to spend the night; there is no escape but that we die or cause death. Abū ‘Abdillāh said: I mentioned the saying of Nubayh ibn al-Ḥajjāj, “Hunger has left us no place to spend the night,” to Muḥammad ibn Yaḥyā ibn Sahl ibn Abī Ḥathmah, and he said: By my life, they were full! My father informed me that he heard Nawfal ibn Mu‘āwiyah say: We slaughtered ten camels that night, and we were in one of their tents, roasting the hump, the liver, and the choicest meat, while we feared a night attack, so we kept watch until dawn broke. Then I heard Munabbih say, after the morning had become bright: This is the track of Ibn Sumayyah and Ibn Mas‘ūd! And I heard him say: Fear has left us no place to spend the night; there is no escape but that we die or cause death. O company of Quraysh, look tomorrow if we meet Muḥammad and his companions; spare these among your lineages, and focus on the people of Yathrib, for if we return with them to Mecca, they will see their error and what they have abandoned of the religion of their fathers. Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: Muḥammad ibn Ṣāliḥ narrated to me, from ‘Āṣim ibn ‘Umar, from Maḥmūd ibn Labīd, who said: When the Messenger of Allah (ṣallā llāhu ‘alayhi wa-sallam) alighted at the well, a shelter was built for him from palm fronds, and Sa‘d ibn Mu‘ādh stood at the door of the shelter, girded with his sword, and the Prophet (ṣallā llāhu ‘alayhi wa-sallam) entered, he and Abū Bakr. Yaḥyā ibn ‘Abdillāh ibn Abī Qatādah narrated to me, from ‘Abdullāh ibn Abī Bakr.

Ibn Ḥazm said: The Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) arrayed his Companions before Quraysh descended, and Quraysh appeared while the Messenger of Allah was arranging them, and they had filled a basin, overflowing (yafruṭūna) [(23)] in it from the dawn, and throwing vessels into it. And he gave his banner to Muṣʿab ibn ʿUmayr, who advanced with it to its position where the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) intended to place it. And the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) stood looking at the ranks, facing the west, placing the sun behind him, and the polytheists advanced facing the sun. So the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) descended at the northern bank (al-ʿudwa al-shāmiyya) and they descended at the southern bank (al-ʿudwa al-yamāniyya)—the two banks of the river and the valley being its two sides. Then a man from his Companions came and said: "O Messenger of Allah, if this is from a revelation sent down to you, then proceed with it; otherwise, I think you should ascend the valley, for I see a wind that has stirred from the upper part of the valley, and I see it has been sent for your victory." So the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) said: "I have arrayed my ranks and placed my banner, and I will not change that!" Then the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) supplicated his Lord, Blessed and Exalted, and Jibrīl descended upon him with this verse: "When you sought help from your Lord, and He responded to you: 'Indeed, I will reinforce you with a thousand of the angels, following one another (murdifīn)'" [(24)], some after others. Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: Muʿāwiya ibn ʿAbd al-Raḥmān narrated to me, from Yazīd ibn Rūmān, from ʿUrwa ibn al-Zubayr, who said: The Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) straightened the ranks that day, and Sawād ibn Ghaziyya advanced ahead of the rank, so the Prophet (ṣallā Llāhu ʿalayhi wa-sallam) poked him with a stick (bi-qadaḥ) in the belly of Sawād ibn Ghaziyya. The Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) said to him: "Be straight (istawi) [(25)], O Sawād!" Sawād said to him: "You have hurt me; by Him Who sent you as a prophet with the truth, let me retaliate (aqidnī)!" So the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) uncovered his belly, then said: "Retaliate (istaqid)!" So he embraced him and kissed him, and said to him: "What made you do what you did?" He said: "What you see of Allah's command has come, and I feared death, so I wanted my last moment with you to be that I embrace you [(26)]." They said: And the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) was straightening the ranks that day, as if he were straightening arrows with them. Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: Mūsā ibn Yaʿqūb narrated to me, from Abū al-Ḥuwayrith, from Muḥammad ibn Jubayr ibn Muṭʿim, from a man of Banī Awd, who said: I heard ʿAlī (ʿalayhi al-salām) say, while he was delivering a sermon in Kūfa: "While I was drawing water (amīḥu) [(27)] from the well of Badr—amīḥu meaning I was drawing water, and he is the one who pulls the buckets, which is also al-matḥ—a wind came, the likes of which I had never seen in intensity, then it went away. Then another wind came, the likes of which I had seen only the one before it. Then another wind came, the likes of which I had seen only the one before it. Then another wind came, the likes of which I had seen only the one before it. The first was Jibrīl with a thousand with the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam); the second was Mīkāʾīl with a thousand on the right flank (maymana) of the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) and Abū Bakr; and the third was Isrāfīl with a thousand, descending on the left flank (maysara) of the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam), and I was on the left flank. When Allah (ʿazza wa-jalla) defeated His enemies, the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) mounted me on his horse, and it galloped with me (jama zat bī) [(28)]. When it galloped, I fell onto its neck, so I called upon my Lord, and He held me until I was steady—and what have I to do with horses? I was only a shepherd of sheep! [(29)] When I was steady, I thrust with this hand of mine until it became stained—meaning his armpit." They said: On that day, on the right flank was Abū Bakr (raḍiya Llāhu ʿanhu), and over the polytheists' cavalry was Zamaʿa ibn al-Aswad. Yaḥyā ibn al-Mughīra ibn ʿAbd al-Raḥmān narrated to me, from his father, who said: Over the polytheists' cavalry was al-Ḥārith ibn Hishām, and on the right flank was Hubayra ibn Abī Wahb, and on the left flank was Zamaʿa ibn al-Aswad. And one speaker said: On the right flank was al-Ḥārith ibn ʿĀmir, and on their left flank was ʿAmr ibn ʿAbd [(30)]. Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: Muḥammad ibn Ṣāliḥ narrated to me, from Yazīd ibn Rūmān, and Ibn Abī Ḥabība, from Dāwūd ibn al-Ḥuṣayn, who both said: There was no one named on the right flank—the right flank of the Prophet (ṣallā Llāhu ʿalayhi wa-sallam)—on the day of Badr, nor on his left flank, and likewise the polytheists' right flank and left flank, and we have not heard of anyone in that regard. Ibn Wāqid said: And this is the established (al-thabt) view with us. Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: Muḥammad ibn Qudāma narrated to me, from ʿUmar ibn Ḥusayn, who said: The banner of the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) that day was the greatest—the banner of the Muhājirūn was with Muṣʿab ibn ʿUmayr, the banner of the Khazraj was with al-Ḥubāb ibn al-Mundhir, and the banner of the Aws was with Saʿd ibn Muʿādh. And with Quraysh were three banners: a banner with Abū ʿAzīz, a banner with al-Naḍr ibn al-Ḥārith, and a banner with Ṭalḥa ibn Abī Ṭalḥa. They said: And the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) delivered a sermon that day. He praised Allah and extolled Him, then said, while commanding them, urging them, and encouraging them toward reward: "To proceed: I urge you toward what Allah has urged you toward, and I forbid you from what Allah has forbidden you. For Allah, Mighty is His station, commands truth, loves honesty, and gives reward for good to its people, according to their ranks with Him; by it they are remembered and by it they excel. And you have come to a station among the stations of truth, in which Allah accepts from no one except what is sought for His face. Indeed, patience in places of battle is among the means by which Allah relieves distress, delivers from grief, and you attain [(31)] salvation in the Hereafter. Among you is the Prophet of Allah, warning you and commanding you. So be ashamed today lest Allah (ʿazza wa-jalla) sees anything of your affairs for which He detests you. For Allah says: 'The detestation of Allah is greater than your detestation of yourselves' [(32)]. Look to what He has commanded you in His Book, and shown you of His signs, and honored you after humiliation; so hold fast to it, and your Lord will be pleased with you. And offer to your Lord in these stations an act, that you may merit what He has promised you of His mercy and forgiveness. For His promise is true, His word is truthful, and His punishment is severe. And I and you are by Allah, the Living, the Self-Sustaining; to Him we entrust our backs, in Him we seek refuge, upon Him we rely, and to Him is the return. May Allah forgive me and the Muslims!" Muḥammad narrated to us, saying: Al-Wāqidī narrated to us, saying: Muḥammad ibn ʿAbd Allāh narrated to me, from al-Zuhrī, from ʿUrwa ibn al-Zubayr, and Muḥammad ibn Ṣāliḥ, from ʿĀṣim ibn ʿUmar, from Yazīd ibn Rūmān, who both said: When the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) saw Quraysh descending from the valley—and the first to appear was Zamaʿa ibn al-Aswad on his horse, followed by his son, and he circled with his horse intending to choose a position (yatabawwaʾa) [(33)] for the people—the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) said: "O Allah, You have sent down the Book to me, commanded me to fight, and promised me one of the two parties, and You do not break the promise! O Allah, this is Quraysh, advancing with their arrogance and pride, opposing You (tuḥādduk) [(34)] and denying Your Messenger! O Allah, Your victory which You promised me! O Allah, defeat them this morning!" And ʿUtba ibn Rabīʿa appeared on a red camel, so the Messenger of Allah (ṣallā Llāhu ʿalayhi wa-sallam) said: "If there is any good in anyone of the people, it is in the owner of the red camel. If they obey him, they will be guided."

Muhammad narrated to us, saying: al-Wāqidī narrated to us, saying: Muḥammad ibn ʿAbd Allāh narrated to me, from al-Zuhrī, from ʿAbd Allāh ibn Mālik, who said: Iyās ibn Raḥḍa had sent to Quraysh a son of his with ten camels when they passed by him, as a gift for them, and said: "If you wish, we can reinforce you with weapons and men—for we are prepared for that and will deliver—we will do so." They sent back: "You have maintained kinship ties; you have fulfilled what was upon you. By my life, if we are only fighting people, we have no weakness against them; and if we are fighting God as Muḥammad claims, then no one has any power against God." Muhammad narrated to us, saying: al-Wāqidī narrated to us, saying: ʿAbd al-Raḥmān ibn al-Ḥārith narrated to me, from his grandfather ʿUbayd ibn Abī ʿUbayd, from Khifāf ibn Iyās ibn Raḥḍa, who said: My father loved nothing more than reconciliation between people; he was entrusted with that. When Quraysh passed by, he sent me with ten camels as a gift for them. I drove them forward, and my father followed me. I handed them over to Quraysh, and they accepted them, distributing them among the tribes. My father passed by ʿUtba ibn Rabīʿa—who was the chief of the people at that time—and said: "O Abū al-Walīd, what is this march?" He replied: "I do not know; by God, I have been overcome!" He said: "You are the chief of the clan; what prevents you from turning the people back, bearing the blood money of your ally ²⁰, and taking the caravan that they seized at Nakhlah and distributing it among your people? By God, you seek nothing from Muḥammad but this! By God, O Abū al-Walīd, you will only destroy yourselves by killing Muḥammad and his companions." Ibn Abī al-Zinād narrated to me, from his father, who said: We have not heard of anyone who became a chief ²¹ without wealth except ʿUtba ibn Rabīʿa. Muhammad narrated to us, saying: al-Wāqidī narrated to us, saying: Mūsā ibn Yaʿqūb narrated to me, from Abū al-Ḥuwayrith, from Muḥammad ibn Jubayr ibn Muṭʿim, who said: When the people had encamped, the Messenger of God, may God bless him and grant him peace, sent ʿUmar ibn al-Khaṭṭāb to Quraysh, saying: "Go back, for someone other than you will undertake this matter from me—one whom I love more than that you should undertake it from me; and that someone other than you should undertake it is more beloved to me than that I should undertake it from you." Ḥakīm ibn Ḥizām said: "He has offered fairness; accept it ²². By God, you will not be victorious over him after he has offered fairness." He said: Abū Jahl said: "By God, we will not go back after God has given us power over them, nor will we seek a trace after a sighting, nor will anyone ever intercept our caravan after this." They said: A group from Quraysh came forward until they reached the watering trough—among them Ḥakīm ibn Ḥizām. The Muslims wanted to drive them away ²³—meaning to expel them—but the Prophet, may God bless him and grant him peace, said: "Leave them!" So they came to the water and drank. None who drank from it was killed except for Ḥakīm ibn Ḥizām. Abū Isḥāq narrated to me, from ʿAbd al-Raḥmān ibn Muḥammad ibn ʿAbd, from Saʿīd ibn al-Musayyab, who said: Ḥakīm was saved from death twice because of the good that God intended for him. The Messenger of God, may God bless him and grant him peace, went out to a group of polytheists who were sitting, intending to harm him. He recited Yā Sīn and scattered ²⁴ dust on their heads, and none of them escaped except Ḥakīm. And he came to the watering trough on the day of Badr, and none who came to the trough that day was killed except Ḥakīm. They said: When the people had settled, they sent ʿUmayr ibn Wahb al-Jumaḥī—who was a diviner with arrows—and said: "Estimate for us Muḥammad and his companions." He circled around the camp on his horse, going down into the valley and up, saying: "Perhaps they have reinforcements or an ambush." Then he returned and said: "No reinforcements, no ambush. The people are three hundred, a little more; with them are seventy camels and two horses." Then he said: "O company of Quraysh, calamities ²⁵ carry deaths; the water-camels of Yathrib carry deadly poison. A people with no protection or refuge except their swords! Do you not see them silent, not speaking, flicking their tongues like vipers? By God, I do not think that a man of theirs will be killed until he kills a man of ours. If they inflict upon you the like of their number, what good is life after that? Decide your course!" Muhammad narrated to us, saying: al-Wāqidī narrated to us, saying: Yūnus ibn Muḥammad al-Ẓafarī narrated to me, from his father, who said: When ʿUmayr ibn Wahb said this to them, they sent Abū Usāma al-Jushamī—who was a horseman—and he circled around the Prophet, may God bless him and grant him peace, and his companions. Then he returned to them, and they said to him: "What did you see?" He said: "By God, I saw no armor, no numbers, no ring of men, no cavalry. But by God, I saw a people who do not wish to return ²⁶ to their families—a people seeking death. They have no protection or refuge except their swords, with blue eyes, like pebbles under shields ²⁷." Then he said: "I fear they may have an ambush or reinforcements." So he went down into the valley, then up, then returned to them and said: "No ambush, no reinforcements. Decide your course!" Muhammad narrated to us, saying: al-Wāqidī narrated to us, saying: Muḥammad ibn ʿAbd Allāh narrated to us, from al-Zuhrī, from ʿUrwa, and Muḥammad ibn Ṣāliḥ, from ʿĀṣim ibn ʿUmar, and Ibn Rūmān, who said: When Ḥakīm ibn Ḥizām heard what ʿUmayr ibn Wahb had said, he went among the people and came to ʿUtba ibn Rabīʿa and said: "O Abū al-Walīd, you are the elder of Quraysh, its chief, and the one obeyed among them. Would you like to remain in a good state for the rest of time, along with what you did on the day of ʿUkāẓ?" ʿUtba was at that time the leader of the people. He said: "What is that, O Abū Khālid?" He said: "Turn the people back, bear the blood money of your ally, and [compensate for] what Muḥammad seized from that caravan at Baṭn Nakhlah. You seek nothing from Muḥammad but this blood and the caravan." ʿUtba said: "I have done so, and you are my guarantor for that." He said: Then ʿUtba sat on his camel and went among the polytheists of Quraysh, saying: "O people, obey me and do not fight this man and his companions. Tie this matter to my head and make me responsible for its cowardice. For among them are men whose kinship is close. A man among you will keep looking at the killer of his father or brother, and that will engender among them ²⁸ hatred and rancor. You will not succeed in killing them until they kill the like of your number. Moreover, I do not feel safe that the tide may turn against you. You seek only the blood of this man ²⁹ and the caravan he seized, and I will bear that—it is upon me! O people, if Muḥammad is a liar, the wolves of the Arabs—the vagabonds of the Arabs—will suffice you against him. If he is a king, you will eat ³⁰ under the kingship of your cousin's son. If he is a prophet, you will be the most fortunate of people with him! O people, do not reject my advice nor deem my opinion foolish!" He said: Abū Jahl envied him when he heard his speech and said: "If the people turn back because of ʿUtba's speech, he will become the chief of the assembly"—and ʿUtba was the most eloquent of people, the most fluent ³¹ in speech, and the most handsome. Then ʿUtba said: "I implore you by God regarding these faces that are like lamps, that you not make them rivals to these faces that are like the faces of snakes!" When ʿUtba finished his speech, Abū Jahl said: "ʿUtba advises you thus because his son is with Muḥammad, and Muḥammad is his cousin, and he dislikes the killing of his son and his cousin. By God, your belly ³² is full, O ʿUtba, and you have become cowardly when the two rings of the girth have met! Now you discourage us and order us to go back? No, by God, we will not go back until God judges between us and Muḥammad!" He said: ʿUtba became angry and said: "O you who have yellowed his anus, you will know which of us is more cowardly and more base, and Quraysh will know who is the cowardly corrupter of his people!" [And he recited...] ³³

Is he a coward ³⁴? I have commanded my command... so give glad tidings ³⁵ to Umm 'Amr of bereavement. Then Abu Jahl went to 'Amir ibn al-Hadrami, the brother of the slain man at Nakhlah, and said, "This is your ally"—meaning 'Utbah—"who wants to turn the people back when you have seen your vengeance with your own eyes, and to cause discord among the people. He has taken on the blood of your brother and claims that you will accept blood money. Are you not ashamed ³⁶ to accept blood money when you are able to get to your brother's killer? Rise and demand your protection ³⁷." So 'Amir ibn al-Hadrami stood up, uncovered himself, then threw dust on his head ³⁸, and then cried out, "O 'Amr!"—thereby shaming 'Utbah because he was his ally among Quraysh—and he spoiled for the people the opinion to which 'Utbah had called them. 'Amir swore that he would not return until he had killed some of Muhammad's companions. And he said ³⁹ to 'Umayr ibn Wahb, "Stir up discord among the people!" So 'Umayr charged and provoked the Muslims in order to break their ranks, but the Muslims remained firm in their ranks and did not move. Ibn al-Hadrami advanced and attacked the people, and the battle was joined. Muhammad narrated to us: al-Waqidi narrated to us: 'A'idh ibn Yahya narrated to me, from Abu al-Huwayrith, from Nafi' ibn Jubayr, from Hakim ibn Hizam, who said: When Abu Jahl had spoiled the opinion for the people, and 'Amir ibn al-Hadrami had stirred up discord among them, he drove his horse forward. The first to go out against him was Mahja', the freedman of 'Umar, and 'Amir killed him. The first of the Ansar to be killed was Harithah ibn Suraqah, killed by Hibban ibn al-'Ariqah—and it is said 'Umayr ibn al-Humam—killed by Khalid ibn al-A'lam al-'Uqayli. Muhammad narrated to us: al-Waqidi narrated to us: I have not heard anyone from the Meccans say other than Hibban ibn al-'Ariqah. They said: 'Umar ibn al-Khattab said in his assembly during his caliphate: "O 'Umayr ibn Wahb, you were our assessor of the polytheists on the day of Badr, going up and down the valley. It is as if I see your horse ⁴⁰ beneath you, informing the polytheists that we had no ambush and no reinforcements!" He said: "Yes, by God, O Commander of the Faithful! And another thing: I, by God, was the one who stirred up discord among the people that day. But God brought Islam and guided us to it, and nothing of our polytheism was greater than that." 'Umar said: "You have spoken the truth!" They said: 'Utbah spoke to Hakim ibn Hizam and said: "There is no one with any opposition except Ibn al-Hanzaliyyah. Go to him and say to him, 'Utbah takes on the blood of his ally and guarantees the caravan.'" Hakim said: So I entered upon Abu Jahl while he was applying perfume ⁴¹, with his armor placed before him. I said: "'Utbah sent me to you." He turned to me angrily and said: "Could 'Utbah not find anyone else to send besides you?" I said: "By God, if someone else had sent me, I would not have walked in that matter. But I walked in the matter of reconciliation between the people, and Abu al-Walid was the chief of the clan." He became angry again and said: "And you also say 'chief of the clan'?" I said: "Do I say it? All of Quraysh say it!" So he ordered 'Amir to cry out for his protection, and he uncovered himself and said: "'Utbah is hungry, so give him some sawiq to drink!" And the polytheists began to say: "'Utbah is hungry, so give him some sawiq to drink!" And Abu Jahl rejoiced at what the polytheists did to 'Utbah. Hakim said: Then I went to Munabbih ibn al-Hajjaj and said to him the same as I had said to Abu Jahl, and I found him better than Abu Jahl. He said: "What you have walked in and what 'Utbah called to is good!" So I returned to 'Utbah and found him ⁴² angry at the words of Quraysh. He dismounted from his camel, having gone around among their camp commanding them to refrain from fighting, but they refused. He became incensed, so he dismounted and put on his armor. They sought a helmet that would fit him, but they could not find in the army a helmet that would fit his head due to the size of his cranium. When he saw that, he wrapped his turban ⁴³ and then came forward ⁴⁴ between his brother Shaybah and his son al-Walid ibn 'Utbah. While Abu Jahl was in the ranks on a mare, 'Utbah came alongside him and drew his sword. It was said: "By God, he will kill him!" So he struck the hocks of Abu Jahl's mare with his sword, and the mare fell on its hindquarters ⁴⁵. I said: "I have never seen anything like today!" They said: 'Utbah said: "Dismount, for this is not a day for riding; not all of your people are mounted." So Abu Jahl dismounted, and 'Utbah said: "You will know which of us brings more misfortune to his clan this morning!" Then 'Utbah called for single combat, while the Messenger of God, may God bless him and grant him peace, was in the pavilion and his companions were in their ranks. He lay down and sleep overcame him ⁴⁶, and he said: "Do not fight until I give you permission. If they press upon you, shoot them with arrows, and do not draw your swords until they come upon you." Abu Bakr, may God be pleased with him, said: "O Messenger of God, the people have drawn near and have harmed us." So the Messenger of God awoke, and God had shown them to him in his sleep as few, and He made some appear few in the eyes of others. The Messenger of God, may God bless him and grant him peace, became alarmed, raising his hands, imploring his Lord for what He had promised him of victory, and saying: "O God, if this band prevails over me, polytheism will prevail, and Your religion will not stand." And Abu Bakr said: "By God, God will surely grant you victory and brighten your face." And Ibn Rawahah said: "O Messenger of God, I advise you—and the Messenger of God, may God bless him and grant him peace, is greater and more knowledgeable of God than to be advised—God is more exalted and greater than that you should implore Him for His promise." The Messenger of God, may God bless him and grant him peace, said: "O Ibn Rawahah, should I not implore God for His promise? Indeed, God does not break His promise!" And 'Utbah advanced, heading for battle. Hakim ibn Hizam said to him: "O Abu al-Walid, slowly, slowly! You forbid something and then you are the first to do it!" And Khifaf ibn Ima' said: I saw the companions of the Prophet, may God bless him and grant him peace, on the day of Badr. When the people had lined up and advanced against each other ⁴⁷, I saw the companions of the Prophet, may God bless him and grant him peace, not drawing their swords; they had strung their bows ⁴⁸ and some shielded others with close ranks, with no gaps between them, while the others had drawn their swords when they came up. I marveled at that, so I later asked a man from the Muhajirun, and he said: "The Messenger of God, may God bless him and grant him peace, commanded us not to draw our swords until they came upon us." They said: When the people advanced against each other, al-Aswad ibn 'Abd al-Asad al-Makhzumi, when he drew near the cistern, said: "I make a covenant with God that I will drink from their cistern, or destroy it, or die before it." So al-Aswad ibn 'Abd al-Asad charged until he drew near the cistern. Hamzah ibn 'Abd al-Muttalib met him and struck him, cutting off ⁴⁹ his foot. Al-Aswad crawled until he fell into the cistern, destroyed it with his healthy leg, and drank from it. Hamzah followed him and struck him in the cistern, killing him. The polytheists were watching from their ranks, thinking they would prevail. The people drew near to one another, and 'Utbah, Shaybah, and al-Walid came out until they separated from the ranks, then they called for single combat. Three young men from the Ansar went out to them: the sons of 'Afra': Mu'adh, Mu'awwidh, and 'Awf, brothers of al-Harith—and it is said the third was 'Abdullah ibn Rawahah, but the confirmed account with us is that they were the sons of 'Afra'. The Messenger of God, may God bless him and grant him peace, was embarrassed by that and disliked that the first battle in which the Muslims met the polytheists should be initiated by the Ansar. He preferred that the first blow be struck by his cousins and his people, so he ordered them to return to their ranks and spoke well to them. Then the herald of the polytheists called out: "O Muhammad, bring out for us the equals from our people!" So the Messenger of God, may God bless him and grant him peace, said to them: "O Banu Hashim, rise and fight for your right with which God sent your Prophet, since they have come with their falsehood to extinguish the light of God."

Then Hamza ibn 'Abd al-Muttalib, 'Ali ibn Abi Talib, and 'Ubayda ibn al-Harith ibn al-Muttalib ibn 'Abd Manaf stood up and walked towards them. 'Utba said, "Speak so we may recognize you—for they were wearing helmets and he did not recognize them—and if you are our equals, we will fight you." Hamza said, "I am Hamza ibn 'Abd al-Muttalib, the Lion of Allah and the Lion of His Messenger." 'Utba said, "A noble equal." Then 'Utba said, "And I am the Lion of the Confederates ⁵⁰. Who are these two with you?" He said, "'Ali ibn Abi Talib and 'Ubayda ibn al-Harith." He said, "Two noble equals." Ibn Abi al-Zinad narrated from his father, saying, "I never heard a weaker word from 'Utba than his saying, 'I am the Lion of the Confederates,' meaning by 'Confederates' the thicket ⁵¹." Then 'Utba said to his son, "Stand up, O Walid." So al-Walid stood, and 'Ali stood up to him—he was the youngest of the group—and 'Ali, peace be upon him, killed him. Then 'Utba stood, and Hamza stood up to him; they exchanged two blows, and Hamza, may Allah be pleased with him, killed him. Then Shayba stood, and 'Ubayda ibn al-Harith stood up to him—he was the oldest of the companions of the Messenger of Allah, may Allah bless him and grant him peace, at that time—and Shayba struck 'Ubayda's leg with the tip of his sword, hitting the muscle of his calf and cutting it. Hamza and 'Ali turned upon Shayba and killed him, and they carried 'Ubayda and brought him to the ranks, while the marrow of his leg was flowing. 'Ubayda said, "O Messenger of Allah, am I not a martyr?" He said, "Yes." He said, "By Allah, if Abu Talib were alive, he would know that we are more deserving of what he said ⁵² when he said: 'You have lied, by the House of Allah, we will not abandon Muhammad, nor have we yet fought and struggled for him, and we will not surrender him until we fall dead around him, and we forget our sons and wives.'" And this verse was revealed: "These two opponents dispute concerning their Lord" ⁵³. Hamza was four years older than the Prophet, may Allah bless him and grant him peace, and al-'Abbas was three years older than the Prophet. They said: When 'Utba ibn Rabi'a called for single combat, his son Abu Hudhayfa stood up to fight him. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Sit down!" When the group stood up to him, Abu Hudhayfa ibn 'Utba helped against his father with a blow. Muhammad narrated to us: al-Waqidi narrated to us: Ibn Abi al-Zinad narrated to us from his father, saying: Shayba was three years older than 'Utba. Muhammad narrated to us: al-Waqidi narrated to us: Ma'mar ibn Rashid narrated to me from al-Zuhri, from 'Abdullah ibn Tha'laba ibn Su'ayr, who said: Abu Jahl sought victory on the day of Badr, saying, "O Allah, the one who most cuts family ties and brings us what we do not know, destroy him this morning." So Allah, blessed and exalted, revealed: "If you seek victory, victory has come to you, and if you desist, it is better for you..." ⁵⁴ the verse. Then 'Umar ibn 'Uqba narrated to me from Shu'ba, the freed slave of Ibn 'Abbas, who said: I heard Ibn 'Abbas say: When the people faced each other, the Messenger of Allah, may Allah bless him and grant him peace, was unconscious for a while, then he recovered and gave glad tidings to the believers of Jibril with a troop of angels on the right flank of the people, and Mika'il with another troop on the left flank of the Messenger of Allah, may Allah bless him and grant him peace, and Israfil with another troop of a thousand. And Iblis had taken the form of Suraqa ibn Ju'shum al-Mudliji, urging on the polytheists and telling them that no one could defeat them from among the people. When the enemy of Allah saw the angels, he retreated on his heels and said, "I am innocent of you; I see what you do not see" ⁵⁵! Al-Harith ibn Hisham clung to him, thinking he was Suraqa because of what he heard from his speech, but he struck al-Harith in the chest, and al-Harith fell, and Iblis went away unseen until he fell into the sea, raised his hands, and said, "O Lord, Your appointment which You promised me!" And Abu Jahl turned to his companions, urged them to fight, and said, "Do not let the desertion of Suraqa ibn Ju'shum deceive you; he only had an appointment with Muhammad and his companions. He will know when we return to Qudayd ⁵⁶ what we will do to his people! Do not be frightened by the killing of 'Utba, Shayba, and al-Walid, for they were hasty and arrogant when they fought! By Allah, we will not return today until we bind Muhammad and his companions in ropes. Let none of you kill any of them, but take them captive, so that we may make them known for what they did in leaving your religion and turning away from what their fathers worshipped!" Muhammad narrated to us: al-Waqidi narrated to us: Ibn Abi Habiba narrated to me from Dawud ibn al-Husayn, from 'Urwa, from 'A'isha, who said: The Prophet, may Allah bless him and grant him peace, made the battle cry of the Emigrants on the day of Badr: "O sons of 'Abd al-Rahman!" And the battle cry of the Khazraj: "O sons of 'Abdullah!" And the battle cry of the Aws: "O sons of 'Ubaydullah!" Muhammad narrated to us: al-Waqidi narrated to us: 'Abdullah ibn Muhammad ibn 'Umar ibn 'Ali narrated to me from Ishaq ibn Salim, from Zayd ibn 'Ali, who said: The battle cry of the Messenger of Allah, may Allah bless him and grant him peace, on the day of Badr was: "O Victorious One, kill!" They said: There were seven young men from Quraysh who had embraced Islam, but their fathers detained them, and they went out with them to Badr in a state of doubt and uncertainty: Qays ibn al-Walid ibn al-Mughira, Abu Qays ibn al-Fakih ibn al-Mughira, al-Harith ibn Zam'a, 'Ali ibn Umayya ibn Khalaf, and al-'As ibn Munabbih ibn al-Hajjaj. When they arrived at Badr and saw the small number of the Prophet's companions, may Allah bless him and grant him peace, they said, "Their religion has deluded these people!" Allah, mighty and majestic, says: "And whoever relies on Allah, then indeed Allah is Mighty, Wise" ⁵⁷. They are now killed. Allah, blessed and exalted, says: "When the hypocrites and those in whose hearts is disease said, 'Their religion has deluded these people'" ⁵⁸, then He mentioned the disbelievers with the worst mention and said: "Indeed, the worst of living creatures in the sight of Allah are those who disbelieve, so they do not believe—those with whom you made a covenant, then they break their covenant every time, and they do not fear Allah" ⁵⁹ until His saying: "So disperse them, and those behind them, that they may be reminded" ⁶⁰. He says: They will come; He will make them a deterrent to all the Arabs behind them. "And if they incline to peace, then incline to it, and rely upon Allah; indeed, He is the Hearing, the Knowing" ⁶¹. He says: If they say, "We have embraced Islam openly," then accept it from them. "But if they intend to deceive you, then indeed Allah is sufficient for you. It is He who supported you with His victory and with the believers, and brought together their hearts" ⁶². He says: He brought their hearts together upon Islam. "If you had spent all that is in the earth, you could not have brought their hearts together, but Allah brought them together; indeed, He is Mighty, Wise" ⁶³. Muhammad narrated to us: al-Waqidi narrated to us: 'Abd al-Rahman ibn Muhammad ibn Abi al-Rijal narrated to me from 'Amr ibn 'Abdullah, from Muhammad ibn Ka'b al-Qurazi, who said: Allah made the believers on the day of Badr such that twenty, if they were patient, could overcome two hundred, and He reinforced them on the day of Badr with two thousand angels. When He knew that there was weakness among them, He lightened it for them, and Allah, mighty and majestic, revealed, upon the return of His Messenger, may Allah bless him and grant him peace, from Badr, concerning those who were struck at Badr among those who claimed Islam in doubt and were killed with the polytheists that day—and they were seven men whom their fathers had detained, similar to the hadith of Ibn Abi Habiba, and among them was al-Walid ibn 'Utba ibn Rabi'a—and concerning those who stayed in Mecca unable to leave, He said: "Those whom the angels take in death while they are wronging themselves" ⁶⁴ to the end of three verses. He said: The Emigrants wrote about this to those in Mecca who were Muslim, and Jundub ibn Damra al-Jundu'i ⁶⁵ said, "I have no excuse and no argument for staying in Mecca."

He was ill, so he said to his family: "Take me out, perhaps I may find relief." They said: "Which direction do you prefer?" He said: "Towards al-Tan'im ⁶⁶." So they took him out to al-Tan'im—between al-Tan'im and Mecca is four miles on the road to Medina—and he said: "O Allah, I have come out to You as an emigrant!" So Allah, Mighty and Majestic, revealed concerning him: "And whoever leaves his home as an emigrant to Allah and His Messenger..." [Quran 4:100] to the end of the verse. When those in Mecca who were able to leave saw that, they left. Abu Sufyan sought them with some men from the polytheists, turned them back, and imprisoned them. Some of them were thus put to trial ⁶⁷. Those who were put to trial were the ones when affliction befell them. So Allah, Mighty and Majestic, revealed: "And among the people is he who says, 'We believe in Allah,' but when he is harmed for the sake of Allah, he considers the trial of people as the punishment of Allah..." [Quran 29:10] to the end of the verse, and two verses after it. The emigrants wrote this to the Muslims in Mecca. When the letter came to them with what had been revealed concerning them, they said: "O Allah, we have a covenant with You that if You save us, we will not associate anyone with You!" So they left a second time. Abu Sufyan and the polytheists sought them, but they escaped by fleeing into the mountains until they reached Medina. The affliction intensified for those Muslims who were turned back; they beat them, harmed them, and forced them to abandon Islam. Ibn Abi Sarh ⁶⁸ returned and said to Quraysh: "He only taught him Ibn Qammata ⁶⁹, a Christian slave; I used to write for him and would change whatever I wanted." So Allah, Mighty and Majestic, revealed: "And We certainly know that they say, 'Only a human being teaches him.' The tongue of the one they incline to is foreign, while this is a clear Arabic tongue..." [Quran 16:103] and the following verse. And Allah revealed concerning those whom Abu Sufyan and his companions turned back, who were afflicted: "Except for one who is forced while his heart is at peace with faith..." [Quran 16:106] and three verses after it. Among those whose breast was opened to disbelief was Ibn Abi Sarh. Then Allah, Mighty and Majestic, revealed concerning those who fled from Abu Sufyan to the Prophet, peace and blessings be upon him, who endured the punishment after the trial: "Then indeed your Lord, to those who emigrated after they were tried..." [Quran 16:110] to the end of the verse. Abu al-Qasim 'Abd al-Wahhab ibn Abi Hayyah informed us, saying: Muhammad ibn Shuja' al-Thalji narrated to us, saying: Muhammad ibn 'Umar al-Waqidi narrated to us, saying: Abu Ishaq ibn Muhammad narrated to me, from Ishaq ibn 'Abd Allah, from 'Umar ibn al-Hakam, who said: On that day, Nawfal ibn Khuwaylid ibn al-'Adawiyyah called out: "O company of Quraysh, indeed Suraqah ⁷⁰—you know his people and their abandonment of you in every situation—so strike the people truthfully, for I know that the two sons of Rabi'ah ⁷¹ have hastened in their duel with those they dueled." Al-Waqidi informed us, saying: 'Ubayd ibn Yahya narrated to me, from Mu'adh ibn Rifa'ah ibn Rafi', from his father, who said: "We could hear Iblis ⁷² bellowing that day, calling for destruction and woe, and he appeared in the form of Suraqah ibn Ju'shum until he fled and plunged into the sea, raising his hands outstretched, saying: 'O Lord, what You promised me!' And after that, Quraysh used to reproach Suraqah for what he did that day, and he would say: 'By Allah, I did nothing of it.'" Muhammad narrated to us, saying: Al-Waqidi narrated to us, saying: Abu Ishaq al-Aslami narrated to me, from al-Hasan ibn 'Ubayd Allah ibn Hunayn, the freed slave of the Banu al-'Abbas, from 'Umarah ibn Ukaymah al-Laythi, who said: An old 'arrak ⁷³—'arrak meaning a hunter from the tribe—who was that day on the coast overlooking the sea, narrated to me, saying: "I heard a cry: 'O woe! He filled the valley! O sorrow!' So I looked and there was Suraqah ibn Ju'shum. I approached him and said: 'What is the matter with you, may my father and mother be your ransom?' But he did not respond to me. Then I saw him plunge into the sea, raising his hands outstretched, saying: 'O Lord, what You promised me!' So I said to myself: 'By the House of Allah, Suraqah has gone mad!' That was when the sun declined, and that was at the time of their defeat on the day of Badr." They said: The distinguishing mark of the angels was turbans which they let hang between their shoulders, green, yellow, and red from light, and wool on the forelocks of their horses. Muhammad narrated to us, saying: Al-Waqidi narrated to us, saying: Muhammad ibn Salih narrated to me, from 'Asim ibn 'Umar, from Mahmud ibn Labid, who said: The Messenger of Allah, peace and blessings be upon him, said: "The angels have marked themselves, so mark yourselves." So they made marks with wool on their helmets and caps. Al-Waqidi informed us, saying: Musa ibn Muhammad narrated to me, from his father, who said: Four of the companions of the Messenger of Allah, peace and blessings be upon him and his family, used to mark themselves in battles: Hamzah ibn 'Abd al-Muttalib marked himself on the day of Badr with an ostrich feather; 'Ali, peace be upon him, marked himself with white wool; al-Zubayr marked himself with a yellow headband. And al-Zubayr used to narrate: "The angels descended on the day of Badr on piebald horses, wearing yellow turbans." So al-Zubayr wore a yellow headband that day, and Abu Dujanah marked himself with a red headband. Al-Waqidi narrated to us, saying: 'Abd Allah ibn Musa ibn Umayyah ibn 'Abd Allah ibn Abi Umayyah narrated to me, from Mus'ab ibn 'Abd Allah, from a freed slave of Suhayl, who said: I heard Suhayl ibn 'Amr say: "I saw on the day of Badr white men on piebald horses between heaven and earth, marked, killing and capturing." And Abu Usayd al-Sa'idi used to narrate after his sight was gone, saying: "If I were with you now at Badr with my sight, I would show you the mountain pass—which is al-Mals ⁷⁴—from which the angels emerged, I have no doubt or uncertainty about it." He used to narrate from a man of Banu Ghifar who narrated to him, saying: "I and my cousin came on the day of Badr until we climbed a mountain, and we were polytheists. We were on one of the two sand dunes of Badr—the Syrian sand dune—waiting for the battle to see on whom the decisive turn ⁷⁵ would fall, so we could plunder with the plunderers. Then I saw a cloud approaching us, and I heard in it the neighing of horses and the clanking of bridles and iron, and I heard a caller saying: 'Advance, Hayzum ⁷⁶!' As for my cousin, the covering of his heart was removed and he died. As for me, I almost perished, but I composed myself and followed the cloud with my sight where it went. It came to the Prophet, peace and blessings be upon him and his family, and his companions, then it returned, and there was nothing in it of what I had been hearing." Muhammad narrated to us, saying: Al-Waqidi narrated to us, saying: Kharijah ibn Ibrahim ibn Muhammad ibn Thabit ibn Qays ibn Shammas narrated to me, from his father, who said: The Messenger of Allah, peace and blessings be upon him and his family, asked Jibril: "Who was the one among the angels who said on the day of Badr, 'Advance, Hayzum'?" Jibril said: "O Muhammad, I do not know all the inhabitants of heaven." He said: And 'Abd al-Rahman ibn al-Harith narrated to me, from his father, from his grandfather 'Ubayd ibn Abi 'Ubayd, from Abu Ruhm al-Ghifari, from a cousin of his, who said: "While I and my cousin were at the water of Badr, when we saw the small number of those with Muhammad and the large number of Quraysh, we said: 'When the two groups meet, we will head for the camp of Muhammad and his companions.' So we set off towards the left flank of Muhammad's companions, saying: 'These are a quarter of Quraysh!' While we were walking in the army, suddenly a cloud came and covered us. We raised our eyes to it and heard the voices of men and weapons, and we heard a man saying to his horse: 'Advance, Hayzum!' And we heard them saying: 'Slowly, let your rear catch up!' Then they descended on the right side of the Messenger of Allah, peace and blessings be upon him and his family. Then another similar cloud came, and it was with the Prophet, peace and blessings be upon him and his family. We looked at the Prophet and his companions, and they were the weaker against Quraysh. Then my cousin died, but I composed myself and informed the Prophet, peace and blessings be upon him and his family. And he embraced Islam, and his Islam was good."

They said: The Messenger of God, may God bless him and his family and grant them peace, said: "The devil has never been seen on a day when he is smaller, more contemptible ⁷⁷, or more enraged than on the Day of Arafah—and that is only because of what he sees of the descent of mercy and God's overlooking of great sins—except for what he saw on the Day of Badr." It was said: "And what did he see on the Day of Badr?" He said: "Indeed, he saw Gabriel marshaling the angels." They said: The Messenger of God, may God bless him and his family and grant them peace, said on that day: "This is Gabriel driving the wind, as if he were Dihyah al-Kalbi ⁷⁸. I have been aided by the east wind, and 'Ad was destroyed by the west wind." Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Abu Ishaq ibn Abi 'Abd Allah narrated to me, from 'Abd al-Wahid ibn Abi 'Awn, from Salih ibn Ibrahim, who said: 'Abd al-Rahman ibn 'Awf used to say: "I saw on the Day of Badr two men, one on the right of the Prophet, may God bless him and his family and grant them peace, and one on his left, fighting most fiercely. Then a third joined them from behind him, and then a fourth from in front of him." Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Abu Ishaq ibn Abi 'Abd Allah narrated to me, from 'Abd al-Wahid ibn Abi 'Awn, from Ziyad, the freed slave of Sa'd, from Sa'd, who said: "I saw two men on the Day of Badr fighting on behalf of the Prophet, may God bless him and his family and grant them peace, one on his left and the other on his right. I saw him looking at this one and then at that one, rejoicing at what God Almighty had granted him ⁷⁹." Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Ishaq ibn Yahya narrated to me, from Hamzah ibn Suhayb, from his father, who said: "I do not know how many severed hands and deep wounds ⁸⁰ whose cuts did not bleed I saw on the Day of Badr." Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Muhammad ibn Yahya narrated to me, from Abu 'Ufayr, from Rafi' ibn Khadij, from Abu Burdah ibn Niyar, who said: "I came on the Day of Badr with three heads and placed them before the Messenger of God, may God bless him and his family and grant them peace, and said: 'O Messenger of God, as for two heads, I killed them; as for the third, I saw a tall white man strike him, and he rolled ⁸¹ before him, so I took his head.' The Messenger of God, may God bless him and his family and grant them peace, said: 'That was so-and-so from among the angels.'" Ibn 'Abbas used to say: "The angels did not fight except on the Day of Badr." Ibn Abi Habibah narrated to me, from Dawud ibn Husayn, from 'Ikrimah, from Ibn 'Abbas, who said: "The angel would appear in the form of someone they knew from among the people to strengthen them, and he would say: 'I have drawn near to them and heard them saying: If they attacked us, we would not stand firm; they are nothing.' And that is the saying of God, Blessed and Exalted: 'When your Lord inspired the angels, saying, "I am with you, so strengthen those who have believed..."' ⁸² to the end of the verse." Musa ibn Muhammad narrated to me, from his father, who said: "Al-Sa'ib ibn Abi Hubaysh al-Asadi used to narrate during the time of 'Umar ibn al-Khattab, saying: 'By God, no one among mankind captured me.' It was said: 'Then who?' He said: 'When Quraysh was defeated, I fled with them. Then a tall white man on a piebald horse between heaven and earth caught up with me, tied me up, and came 'Abd al-Rahman ibn 'Awf and found me tied. 'Abd al-Rahman was calling out in the camp: "Who captured this?" But no one claimed to have captured me, until he brought me to the Messenger of God, may God bless him and his family and grant them peace. The Messenger of God, may God bless him and his family and grant them peace, said to me: "O Ibn Abi Hubaysh, who captured you?" I said: "I do not know." And I disliked telling him what I had seen. The Messenger of God, may God bless him and his family and grant them peace, said: "A noble angel from among the angels captured him. Go, O Ibn 'Awf, with your captive!" So 'Abd al-Rahman took me away.' Al-Sa'ib said: 'That word remained with me, and my Islam was delayed until what happened of my Islam happened.'" Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: 'A'idh ibn Yahya narrated to me, from Abu al-Huwayrith, from 'Umarah ibn Ukaymah al-Laythi, from Hakim ibn Hizam, who said: "We saw on the Day of Badr that a valley of Khalis ⁸³ had become covered with a garment ⁸⁴ from the evening, blocking the horizon—and the valley of Khalis is in the direction of al-Ruwaythah—and behold, the valley was flowing with ants. It occurred to me that this was something from heaven with which Muhammad was supported. Then there was nothing but the rout, and it was the angels." They said: The Messenger of God, may God bless him and his family and grant them peace, forbade the killing of Abu al-Bakhtari ⁸⁵, for he had once donned armor in Mecca when some harm had reached the Prophet, may God bless him and his family and grant them peace, and said: "Let no one today harm Muhammad without my using weapons against him." So the Prophet, may God bless him and his family and grant them peace, thanked him for that. Abu Dawud al-Mazini said: "I caught up with him and said: 'The Messenger of God has forbidden your killing if you surrender.' He said: 'What do you want from me? If he forbade my killing, I had already done that for him. But as for surrendering, by al-Lat and al-'Uzza ⁸⁶, the women of Mecca know that I do not surrender. And I know you will not leave me, so do what you want.' Abu Dawud shot him with an arrow and said: 'O God, Your arrow, and Abu al-Bakhtari is Your servant, place it in a fatal spot!' Abu al-Bakhtari was wearing armor, but the arrow pierced the armor and killed him. It is said that al-Mujadhdhar ibn Dhiyad ⁸⁷ killed Abu al-Bakhtari without knowing him. Al-Mujadhdhar composed poetry about that ⁸⁸ acknowledging that he killed him. The Prophet, may God bless him and his family and grant him peace, also forbade the killing of al-Harith ibn 'Amir ibn Nawfal and said: 'Take him prisoner, do not kill him!' He had been reluctant to go to Badr. Khabib ibn Yasaf met him and killed him without knowing him. When the Prophet, may God bless him and his family and grant them peace, heard of it, he said: 'If I had found him before you killed him, I would have left him for his women.' He also forbade the killing of Zama'ah ibn al-Aswad, but Thabit ibn al-Jadha' ⁸⁹ killed him without knowing him. They said: When the battle became fierce, and the Messenger of God, may God bless him and his family and grant them peace, was raising his hands asking God Almighty for victory and what He had promised him, saying: 'O God, if this band is overcome, polytheism will prevail, and Your religion will not stand!' Abu Bakr, may God be pleased with him, said: 'By God, God will surely grant you victory and make your face bright.' Then God Almighty sent down a thousand angels in succession ⁹⁰ at the flanks of the enemy. The Messenger of God, may God bless him and his family and grant them peace, said: 'O Abu Bakr, rejoice! This is Gabriel, wearing a turban wrapped around his head ⁹¹, holding the reins of his horse, between heaven and earth.' When he descended to the earth, he was hidden from me for a while, then he appeared with dust on his front teeth, saying: 'The help of God has come to you when you called upon Him.' They said: The Messenger of God, may God bless him and his family and grant them peace, commanded, and he took a handful of pebbles and threw them at them, saying: 'May the faces be disfigured! O God, terrify their hearts and shake their feet!' Then the enemies of God fled, not turning back for anything, while the Muslims killed and took captives. Not one of them remained without his face and eyes being filled [with dust], not knowing where to go from his eyes, and the angels were killing them along with the believers. 'Adi ibn Abi al-Zaghba' said on the Day of Badr: "I am 'Adi, and al-Sahl ⁹²... I walk with it like the walk of a stallion," meaning his armor. The Prophet, may God bless him and his family and grant them peace, said: "Who is 'Adi?" A man from the people said: "I am, O Messenger of God, 'Adi." He said: "And what?" He said: "Son of so-and-so." He said: "You are not 'Adi!" Then 'Adi ibn Abi al-Zaghba' said: "I am, O Messenger of God, 'Adi." He said: "And what?" He said: "And al-Sahl, I walk with it like the walk of a stallion." The Prophet, may God bless him and his family and grant them peace, said: "And what is al-Sahl?" He said: "The armor." The Messenger of God, may God bless him and his family and grant them peace, said: "Excellent 'Adi, 'Adi ibn Abi al-Zaghba'!" 'Uqbah ibn Abi Mu'ayt was in Mecca while the Prophet, may God bless him and his family and grant them peace, had emigrated to Medina, and he used to say ⁹³...

O rider of the far-traveling she-camel, we have emigrated... Soon you will see me riding a horse. I will thrust my spear among you, then quench it, and the sword will take from you every confused one. Ibn Abi al-Zinad recited it to me. When the Prophet, may God bless him and his family and grant him peace, heard his words, he said: 'O God, throw him on his nose and overthrow him!' He said: So his horse bolted with him on the day of Badr, and 'Abdullah ibn Salamah al-'Ajlani seized him. The Prophet, may God bless him and his family and grant him peace, ordered 'Asim ibn Thabit ibn Abi al-Aqlah ⁹⁴ to strike his neck in captivity. 'Abd al-Rahman ibn 'Awf used to say: I was gathering my coats of mail on the day of Badr after the people had turned away, when I saw Umayyah ibn Khalaf, who had been my friend in the Jahiliyyah. My name was 'Abd 'Amr, but when Islam came I was named 'Abd al-Rahman. He would meet me and say, 'O 'Abd 'Amr,' but I would not answer him. So he would say, 'I do not call you 'Abd al-Rahman, for Musaylimah in al-Yamamah calls himself al-Rahman, so I will not call you by that.' So he called me 'Abd al-Ilah. On the day of Badr, I saw him on a gray camel, with his son 'Ali. He called out to me, 'O 'Abd 'Amr,' but I refused to answer. Then he called, 'O 'Abd al-Ilah,' so I answered him. He said, 'Do you not have need of milk ⁹⁵? We are better for you than these coats of mail.' I said, 'Go on!' So I drove them before me. Umayyah thought he had some security, so he said to me, 'I saw a man among you today with a mark, having an ostrich feather on his chest. Who is he?' I said, 'Hamzah ibn 'Abd al-Muttalib.' He said, 'That is the one who did such things to us.' Then he said, 'Who is a short, stout man, marked with a red turban?' I said, 'That is a man from the Ansar called Simak ibn Kharashah ⁹⁶.' He said, 'By that also, O 'Abd al-Ilah, we have become prey for you today!' He said: While I was driving him before me, with his son, Bilal saw him. Bilal was kneading dough, so he left the dough ⁹⁷ and began to twist his hands from the dough quickly, shouting, 'O company of the Ansar! Umayyah ibn Khalaf, the head of disbelief! I will not survive if he survives!' 'Abd al-Rahman said: So they came running like she-camels ⁹⁸ yearning for their young, until Umayyah was thrown on his back, and I lay down on him. Al-Hubab ibn al-Mundhir came and thrust his sword, cutting off the tip of his nose. When Umayyah lost his nose, he said, 'Away with you! Let me be with them.' 'Abd al-Rahman said: I remembered the words of Hassan* or 'about that nose, cutting'* And Khabbab ibn Yasaf came and struck him until he killed him. Umayyah had struck Khabbab ibn Yasaf, cutting off his hand from the shoulder, but the Prophet, may God bless him and his family and grant him peace, restored it ⁹⁹, and it healed and became whole. Later, Khabbab married the daughter of Umayyah ibn Khalaf, and she saw that wound and said, 'May God not paralyze the hand of a man who did this!' Khabbab said, 'By God, I have brought him to the grave.' Khabbab used to relate: I struck him above the shoulder, cutting his shoulder until I reached his waist-wrapper, while he was wearing armor. I was saying, 'Take it! I am the son of Yasaf!' I took his weapons, and his armor was cut. 'Ali ibn Umayyah came forward, and al-Hubab intercepted him and cut off his leg. He screamed a scream the like of which had never been heard, in panic. 'Ammar met him and struck him a blow, killing him. It is said that 'Ammar met him before the blow ¹⁰⁰, and they exchanged blows, and he killed him. The first report is more confirmed: that he struck him after his leg was cut off. We have heard other accounts of the killing of Umayyah. Al-Waqidi narrated to us: 'Ubayd ibn Yahya narrated to me, from Mu'adh ibn Rif'ah ibn Rafi', from his father, who said: On the day of Badr, when we surrounded Umayyah ibn Khalaf—and he had a status among them—I had my spear and he had his spear. We thrust at each other until our spears fell ¹⁰¹, then we resorted to swords and struck each other until they were broken. Then I saw a gap in his armor under his armpit, so I thrust ¹⁰² the sword into it until I killed him, and the sword came out with fat and grease. We have heard another version. Muhammad ibn Qudamah ibn Musa narrated to me, from his father, from 'A'ishah bint Qudamah, who said: Safwan ibn Umayyah ibn Khalaf said to Qudamah ibn Maz'un, 'O Qudamah, are you the one who incited the people against my father on the day of Badr?' Qudamah said, 'No, by God, I did not. And if I had done it, I would not apologize for killing an idolater.' Safwan said, 'Then who, O Qudamah, incited the people against him on the day of Badr?' He said, 'I saw some youths from the Ansar coming towards him, among them Ma'mar ibn Habib ibn 'Ubayd ibn al-Harith, raising and lowering his sword [in him].' Safwan said, 'Abu Qird!' Ma'mar was a homely man. Al-Harith ibn Hatib heard of that and became angry for him. He went to Safwan's mother, Karimah bint Ma'mar ibn Habib, and said, 'Safwan does not stop harming us in Jahiliyyah and Islam!' She said, 'What is that?' He told her about Safwan's remark about Ma'mar when he said 'Abu Qird.' Safwan's mother said, 'O Safwan, do you disparage Ma'mar ibn Habib, a man of Badr? By God, I will not accept any honor from you for a year.' Safwan said, 'O mother, by God, I will never return to it. I spoke a word without thinking.' Muhammad narrated to us: Al-Waqidi narrated to me, saying: Muhammad ibn Qudamah narrated to me, from his father, from 'A'ishah bint Qudamah, who said: It was said to the mother of Safwan ibn Umayyah, when she looked at al-Hubab ibn al-Mundhir in Mecca, 'This is the one who cut off the leg of 'Ali ibn Umayyah on the day of Badr.' She said, 'Leave us from mentioning those who were killed in polytheism! God has humiliated 'Ali by the blow of al-Hubab ibn al-Mundhir, and honored al-Hubab by his striking 'Ali. He was upon Islam when he left here, but he was killed upon other than that.' They said: Al-Zubayr ibn al-'Awwam said: On that day, I met 'Ubaydah ibn Sa'id ibn al-'As on a horse, wearing full armor, with nothing visible but his eyes. He was saying—and he had a young daughter he carried, and she had a big belly and was sick—'Where is the father of the belly? I am the father of the belly!' He said: In my hand was a short spear ¹⁰³, and I thrust it into his eye, and he fell. I stepped on his cheek with my foot until I pulled the spear out of his eye socket ¹⁰⁴ and extracted his eye. The Messenger of God, may God bless him and his family and grant him peace, took the spear, and it was carried before him, and before Abu Bakr, 'Umar, and 'Uthman, may God be pleased with them. When the Muslims wheeled and mingled, 'Asim ibn Abi 'Awf ibn Subayrah al-Sahmi came like a wolf, saying, 'O company of Quraysh, attack the divider, the scatterer of the community, the one who brings what is unknown: Muhammad! I will not survive if he survives!' Abu Dujanah intercepted him, and they exchanged two blows, and Abu Dujanah struck and killed him. He stood over his spoils to take them, when 'Umar ibn al-Khattab passed by while he was in that state and said, 'Leave his spoils until the enemy is defeated, and I will testify for you.' Ma'bad ibn Wahb came and struck Abu Dujanah a blow, and Abu Dujanah knelt like a camel kneels, then rose. Abu Dujanah turned on him and struck him several blows, but his sword did nothing, until Ma'bad fell into a pit in front of him that he did not see. Abu Dujanah knelt on him and slaughtered him, taking his spoils. They said: On that day, when Banu Makhzum saw the killing of those who were killed, they said...

Abu al-Hakam ¹⁰⁵, no one could reach him, for the two sons of Rabi'ah had rushed forward recklessly, and their clan did not protect them. Then Banu Makhzum gathered around him and surrounded him, making him like a thicket ¹⁰⁶. They agreed to dress one of their men in the armor of Abu Jahl, so they dressed 'Abdullah ibn al-Mundhir ibn Abi Rifa'ah in it. 'Ali, peace be upon him, made for him and killed him, thinking he was Abu Jahl, and then moved on, saying, "Take that! I am from the Banu 'Abd al-Muttalib!" Then they dressed Abu Qays ibn al-Fakih ibn al-Mughirah in it. Hamzah made for him, thinking he was Abu Jahl, and struck him, killing him, saying, "Take that! I am the son of 'Abd al-Muttalib!" Then they dressed Harmalah ibn 'Amr in it. 'Ali, peace be upon him, made for him and killed him, while Abu Jahl was among his companions. Then they wanted to dress Khalid ibn al-A'lam in it, but he refused to wear it that day. Mu'adh ibn 'Amr ibn al-Jamuh said: "I saw Abu Jahl in a thicket, and they were saying, 'Abu al-Hakam, no one can reach him!' So I knew it was him, and I said, 'By Allah, I will die before him today or I will surely reach him!' I struck him a blow and severed his leg from the shin, and I likened it to a date pit jumping from under the grinding stones ¹⁰⁷. Then his son 'Ikrimah came at me and struck me on my shoulder, severing my arm from the shoulder, except that a piece of skin remained, so I dragged my arm behind me by that skin. When it caused me pain, I put my foot on it and stretched until I cut it off. Then I met 'Ikrimah, who was seeking every refuge. If my arm had been with me, I would have hoped to hit him that day." Mu'adh died during the time of 'Uthman. Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Abu Marwan narrated to me from Ishaq ibn 'Abdullah, from 'Amir ibn 'Uthman, from Jabir ibn 'Abdullah, who said: 'Abd al-Rahman ibn 'Awf informed me that the Prophet, may Allah bless him and his family and grant him peace, gave Mu'adh ibn 'Amr ibn al-Jamuh the sword of Abu Jahl as a reward ¹⁰⁸—and it is still with the family of Mu'adh ibn 'Amr today, with a notch in it—after the Prophet, may Allah bless him and his family and grant him peace, sent to 'Ikrimah ibn Abi Jahl and asked him, "Who killed your father?" He said, "The one whose hand I cut off." So the Messenger of Allah, may Allah bless him and his family and grant him peace, gave it to Mu'adh ibn 'Amr, for 'Ikrimah had cut off his hand on the day of Badr." Thabit ibn Qays narrated to me from Nafi' ibn Jubayr ibn Mut'im that he heard him say: "The Banu al-Mughirah never doubted that the sword of Abu al-Hakam went to Mu'adh ibn 'Amr ibn al-Jamuh, and he was the one who killed him on the day of Badr." Muhammad ibn Shuja' narrated to us, saying: al-Waqidi narrated to us, saying: Abu Ishaq narrated to me from Yunus ibn Yusuf, saying: The one who heard Mu'adh ibn 'Amr narrated to me that the Prophet, may Allah bless him and his family and grant him peace, awarded him the spoils of Abu Jahl. He said: "So I took his armor and his sword, and later I sold his sword." I have heard other accounts about his killing and the taking of his spoils. 'Abd al-Hamid ibn Ja'far narrated to me from 'Umar ibn al-Hakam ibn Thawban, from 'Abd al-Rahman ibn 'Awf, who said: "The Messenger of Allah, may Allah bless him and his family and grant him peace, arranged us by night and lined us up. When morning came, we were in our ranks, and there were two young men, each of whom had tied the sword belt ¹⁰⁹ around his neck. One of them turned to me and said, 'Uncle, which one is Abu Jahl?' I said, 'What will you do with him, my nephew?' He said, 'I have heard that he insults the Messenger of Allah, so I swore that if I saw him, I would kill him or die before him.' So I pointed him out to him. The other turned to me and said the same, so I pointed him out to him. I said, 'Who are you two?' They said, 'The two sons of al-Harith.' He said: 'They did not take their eyes off Abu Jahl until, when the fighting began, they reached him and killed him, and they were killed.'" Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Muhammad ibn 'Awf, from the descendants of Mu'awwidh ibn 'Afra', narrated to me from Ibrahim ibn Yahya ibn Zayd ibn Thabit, who said: "On that day, 'Abd al-Rahman said, looking at them to his right and left, 'I wish that someone stronger ¹¹⁰ than these two youths were beside me.' Soon after, 'Awf turned to me and said, 'Which one is Abu Jahl?' I said, 'There, where you see.' He rushed toward him like a beast, and his brother followed him. I watched them striking with swords, then I saw the Messenger of Allah, may Allah bless him and his family and grant him peace, pass by them among the slain, and they were beside him ¹¹¹." Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Muhammad ibn Rifa'ah ibn Tha'labah ibn Abi Malik informed us, saying: I heard my father denying what people say about the two sons of 'Afra' regarding their youth, and he said: "On the day of Badr, the younger of them was thirty-five years old. So this one ties his sword belt?" But the first account is more established. Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: 'Abd al-Hamid ibn Ja'far and 'Abdullah ibn Abi 'Ubaydah narrated to me from Abu 'Ubaydah ibn Muhammad ibn 'Ammar ibn Yasir, from Rubayyi' bint Mu'awwidh, who said: "I entered with some women of the Ansar upon Asma' bint Mukharribah ¹¹², the mother of Abu Jahl, during the time of 'Umar ibn al-Khattab. Her son 'Abdullah ibn Abi Rabi'ah used to send her perfume from Yemen, and she would sell it for gifts. We used to buy from her. When she had poured for me into my bottles and weighed for me as she did for my companions, she said, 'Write down my due from you.' I said, 'Yes, I will write for her: from al-Rubayyi' bint Mu'awwidh.' Asma' said, 'Oh, you bald one! Are you the daughter of the killer of his master?' I said, 'No, but the daughter of the killer of his slave.' She said, 'By Allah, I will never sell you anything again!' I said, 'And I, by Allah, will never buy anything from you again! By Allah, it is not good perfume nor fragrance ¹¹³!' She said, 'By Allah, my son, I have never smelled perfume sweeter than it, but my son, I was angry!'" They said: "When the war laid down its burdens, the Messenger of Allah, may Allah bless him and his family and grant him peace, ordered that Abu Jahl be sought. Ibn Mas'ud said: 'I found him in his last breath, so I placed my foot on his neck and said, "Praise be to Allah who has disgraced you!" He said, "Allah has only disgraced the servant of the son of Umm 'Abd ¹¹⁴! You have climbed a difficult climb, O shepherd of sheep! Whose is the victory ¹¹⁵?" I said, "For Allah and His Messenger." Ibn Mas'ud said: 'I removed his helmet from his head and said, "I will kill you, O Abu Jahl!" He said, "You are not the first slave to kill his master! Indeed, the hardest thing I have faced today in myself is your killing me. Would that my killer were a man from the Ahlaf ¹¹⁶ or from the Mutayyabun ¹¹⁷!" So 'Abdullah struck him, and his head fell between his hands. Then he stripped him. When he looked at his body, he saw his scars ¹¹⁸ like whips. He came with his weapons, armor, and helmet, and placed them before the Messenger of Allah, may Allah bless him and his family and grant him peace, and said, "Rejoice, O Prophet of Allah, at the killing of the enemy of Allah, Abu Jahl!" The Messenger of Allah, may Allah bless him and his family and grant him peace, said, "Is it true, O 'Abdullah? By Him in whose hand is my soul, he is dearer to me than red camels ¹¹⁹"—or as he said. He said: 'I mentioned to the Prophet, may Allah bless him and his family and grant him peace, the marks on him, and he said, "That is the striking of the angels." The Messenger of Allah, may Allah bless him and his family and grant him peace, said, "He was scratched ¹²⁰ by a push that pushed him at the feast of Ibn Jud'an, and it scratched his knee." So they searched and found that mark. It is said that Abu Salamah ibn 'Abd al-Asad al-Makhzumi was with the Prophet, may Allah bless him and his family and grant him peace, at that moment. He felt upset and turned to Ibn Mas'ud and said, "Did you kill him?" He said, "Yes, Allah killed him." Abu Salamah said, "Did you undertake his killing?" He said, "Yes." He said, "If He willed, He could have put him in your sleeve."

Ibn Mas'ud said: "By Allah, I killed him and beheaded him." Abu Salama asked: "What is his mark?" He replied: "A black mole on the inside of his right thigh." Abu Salama recognized the description and said: "You beheaded him! No Qurayshi other than him has been beheaded!" Ibn Mas'ud said: "By Allah, there was no one among Quraysh or their allies more hostile to Allah and His Messenger than him, and I do not apologize for anything I did to him." Abu Salama fell silent, and later he was heard seeking forgiveness for his words about Abu Jahl. The Messenger of Allah, may Allah bless him and grant him peace, rejoiced at the killing of Abu Jahl and said: "O Allah, You have fulfilled what You promised me, so complete Your favor upon me!" He said: Ibn Mas'ud says: "Abu Jahl's sword is with us, decorated with silver, which 'Abdullah ibn Mas'ud took as spoils that day." Our companions agreed that Mu'adh ibn 'Amr and the two sons of 'Afra' ¹²¹ disabled him, and Ibn Mas'ud cut off his head in his last breath, so all of them shared in his killing. They said: The Messenger of Allah, may Allah bless him and grant him peace, stood over the place where the two sons of 'Afra' had fallen and said: "May Allah have mercy on the two sons of 'Afra', for they shared in the killing of the Pharaoh of this community and the chief of the leaders of unbelief!" It was said: "O Messenger of Allah, who killed him along with them?" He said: "The angels, and Ibn Mas'ud finished him off ¹²², so all of them shared in his killing." Muhammad narrated to us: Al-Waqidi narrated to us: Ma'mar narrated to me from al-Zuhri, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "O Allah, suffice me against Nawfal ibn Khuwaylid!" Nawfal came that day terrified, having seen the killing of his companions. At the beginning of the encounter between them and the Muslims, he was shouting in a loud voice: "O company of Quraysh, this day is the day of glory and elevation!" But when he saw Quraysh broken, he began shouting at the Ansar ¹²³: "What need do you have for our blood? Do you not see whom you are killing? Do you not have any need for milk?" Jabbar ibn Sakhr captured him and was driving him ahead, and Nawfal kept saying to Jabbar—when he saw 'Ali approaching him—: "O brother of the Ansar, who is this? By al-Lat and al-'Uzza ¹²⁴, I see a man who intends to kill me!" He said: "This is 'Ali ibn Abi Talib." He said: "I have never seen a man more swift against his people than him." Then 'Ali, peace be upon him, made for him and struck him, but his sword got stuck in his shield for a while. Then he pulled it out and struck his legs—his armor being hitched up—and cut them off, then finished him off and killed him. The Messenger of Allah, may Allah bless him and grant him peace, said: "Who has knowledge of Nawfal ibn Khuwaylid?" 'Ali said: "I killed him." He said: Then the Messenger of Allah, may Allah bless him and grant him peace, said the takbir ¹²⁵ and said: "Praise be to Allah who answered my prayer concerning him!" Al-'As ibn Sa'id came hastening to fight, and he met 'Ali, who killed him. 'Umar ibn al-Khattab used to say to his son Sa'id ibn al-'As: "I see you turning away, thinking that I killed your father? By Allah, I did not kill your father, nor do I apologize for killing an idolater. Indeed, I killed my own maternal uncle, al-'As ibn Hisham ibn al-Mughira." Sa'id said: "If you had killed him, he would have been on falsehood and you on truth." He said: "Quraysh are the most forbearing of people and the most trustworthy; no one seeks to harm them but Allah throws him down on his mouth ¹²⁶." 'Ali, peace be upon him, used to say: "On that day, after the sun had risen high, when our ranks and those of the idolaters had become intermingled, I went out in pursuit of a man among them. Then I saw a man from the idolaters on a sand hill, and Sa'd ibn Khaythama—they were fighting until the idolater killed Sa'd ibn Khaythama. The idolater was helmeted in iron and was a horseman. He dismounted from his horse, and he recognized me while I did not recognize him. He called out to me: 'Come, son of Abu Talib, to single combat!' He said: So I turned towards him, and he came down towards me. I was a short man, so I crouched down and moved back so that he would come down to me, for I disliked that he should strike me from above with his sword. He said: 'O son of Abu Talib, are you fleeing?' I said: 'The flight is near ¹²⁷, O son of the whore!' He said: When my feet were firm and I stood still, he advanced. When he drew near me, he struck me, but I shielded myself with the shield, and his sword stuck—meaning it got caught—so I struck him on his shoulder while he was wearing armor, and he trembled. My sword split his armor, and I thought my sword would kill him. Then I saw the gleam of a sword behind me, so I lowered my head, and the sword fell and split the skull of his head with the helmet, while he was saying: 'Take it, and I am the son of 'Abd al-Muttalib!' I turned around and saw Hamza ibn 'Abd al-Muttalib ¹²⁸." Muhammad narrated to us: Al-Waqidi narrated to us: 'Umar ibn 'Uthman al-Jahshi narrated to me from his father, from his aunt, who said: 'Ukasha ibn Mihsan said: "My sword broke on the day of Badr, so the Messenger of Allah, may Allah bless him and grant him peace, gave me a stick, and behold, it was a long white sword. I fought with it until Allah routed the idolaters—and it remained with him until he died." Muhammad narrated to us: Al-Waqidi informed us: Usama ibn Zayd narrated to me from Dawud ibn al-Husayn from several men of Banu 'Abd al-Ashhal, who said: "The sword of Salama ibn Aslam ibn Harish broke on the day of Badr, so he remained without weapons, having no arms with him."

1. فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ : Quranic verse 5:24, where the Israelites refused to fight with Moses.
2. بِرْكِ الْغِمَادِ : Birk al-Ghimad: a place in Yemen, far from Mecca, indicating willingness to go to the ends of the earth.
3. الْأَنْصَارَ : Ansar: the Helpers, the Muslim converts from Medina who supported the Prophet.
4. الْجِهَادِ : Jihad: striving in the path of God, often referring to military struggle.
5. عَرِيشًا : A shelter or booth, here a command post for the Prophet.
6. الْأَلْوِيَةَ : Banners or standards used to identify military units.
7. الْخَبِيرَتَيْنِ : Al-Khabiratayn: a place name, possibly two pools or water sources.
8. خَيْفِ : Khayf: a sloping area at the base of a mountain.
9. قَوْزٌ : A hill or mound of sand.
10. الدّبَةِ : Al-Dabba: a place name.
11. بِسَيَرٍ : Sayar: a place name.
12. ذَاتِ أَجْدَالٍ : Dhat Ajdal: a place name.
13. مُسْلِحٌ وَمُخْرَى : Muslih and Mukhra: names of two mountains.
14. بَنُو النّارِ وَبَنُو حُرَاقٍ : Banu al-Nar and Banu Huraq: tribal names, literally 'Sons of Fire' and 'Sons of Burning'.
15. الْخُيُوفَ : Khuyuf: plural of Khayf, sloping areas.
16. وَادِيَ : Wadi: valley or dry riverbed.
17. ظُرَيْبٍ : Zurayb: a small mountain near Badr.
18. الْقَلِيبِ : Well or spring.
19. ابْنُ أَبِي كَبْشَةَ : Ibn Abi Kabsha: a derogatory nickname for the Prophet Muhammad used by Quraysh, referring to a pre-Islamic monotheist.
20. ḥalīf : An ally or confederate, often bound by a pact of mutual protection and blood vengeance.
21. sāda : Became a chief or leader; from the root s-w-d, denoting leadership or mastery.
22. niṣfan : Fairness or equity; here referring to the Prophet's offer of a compromise.
23. tajliyatahum : Driving them away or expelling them; from the root j-l-w, meaning to remove or clear out.
24. dharra : Scattered or sprinkled; a reference to the Prophet's action of throwing dust on the polytheists.
25. al-balāyā : Calamities or afflictions; here used metaphorically for the camels carrying water, implying they bring death.
26. ya'ūbū : Return; from the root '-w-b, meaning to come back or return home.
27. al-ḥajaf : Shields; specifically, large shields made of leather or wood used in battle.
28. shahnā'a wa aḍghānan : Hatred and rancor; deep-seated enmity and grudges.
29. hādhā al-rajul : This man; referring to the Prophet Muḥammad.
30. akaltum : You will eat; metaphorically meaning you will enjoy the benefits or share in the rule.
31. aṭwaluhum lisānan : The most fluent in speech; literally 'longest in tongue,' meaning eloquent.
32. saḥruka : Your belly; a term for the abdomen, used here in an insult implying cowardice or weakness.
33. wa anshada... : And he recited...; indicating that ʿUtba recited a line of poetry, which is omitted in the text.
34. jabān : Coward; a term of reproach.
35. bashshirī : Give glad tidings; here used sarcastically.
36. alā tastahī : Are you not ashamed? A rhetorical question expressing reproach.
37. khufrataka : Your protection; a pre-Islamic custom of demanding vengeance or compensation for a slain relative.
38. ḥathā ʿalā raʾsihi al-turāb : Threw dust on his head; a gesture of grief and desperation.
39. qāla : He said; here meaning he commanded or urged.
40. farasik : Your horse; referring to 'Umayr's horse.
41. yatakhallaqu bi-khalūq : Applying perfume (khalūq); a mixture of saffron and other scents used by men.
42. wajadtuhu : I found him; i.e., 'Utbah.
43. iʿtajara : He wrapped his turban; a sign of readiness for battle.
44. baraza : He came forward; to engage in single combat.
45. iktasaʿat : Fell on its hindquarters; the horse collapsed from the blow.
46. ghashiyahu al-nawm : Sleep overcame him; a state of prophetic trance or divine inspiration.
47. tazāḥafū : They advanced against each other; the two armies drew close for battle.
48. anbaḍū : They strung their bows; prepared to shoot arrows.
49. aṭanna : Cut off; severed the foot.
50. al-ḥulafāʾ : Literally 'the confederates' or 'allies'; here used by 'Utba to refer to his tribal allies, but interpreted by Ibn Abī al-Zinād as a weak boast.
51. al-ajama : A thicket or dense vegetation; Ibn Abī al-Zinād interprets 'Utba's phrase 'Lion of the Confederates' as meaning 'Lion of the thicket,' implying a boast without real substance.
52. mā qāla minhu : Refers to a line of poetry by Abū Ṭālib, the Prophet's uncle, expressing his commitment to defend Muhammad.
53. Hādhāni khaṣmāni ikhtaṣamū fī rabbihim : Qur'an 22:19, revealed concerning the combatants at Badr.
54. In tastaftiḥū faqad jā'akum al-fatḥ... : Qur'an 8:19, revealed in response to Abū Jahl's prayer for victory.
55. Innī arā mā lā tarawna : Qur'an 8:48, part of Iblīs's speech when he fled from the angels.
56. Qudayd : A location near Mecca, on the way to Badr.
57. Wa man yatawakkal ʿalā llāhi fa-inna llāha ʿazīzun ḥakīm : Qur'an 8:49 (part of a verse), though the exact wording here is a paraphrase.
58. Idh yaqūlu l-munāfiqūna wa-lladhīna fī qulūbihim maraḍun gharra hā'ulā'i dīnuhum : Qur'an 8:49, referring to the hypocrites and those with diseased hearts.
59. Inna sharra l-dawābbi ʿinda llāhi lladhīna kafarū... : Qur'an 8:55-56, describing the worst creatures as those who break covenants.
60. Fa-sharrid bihim man khalfahum laʿallahum yadhdhakkarūn : Qur'an 8:57, meaning to disperse them as a warning to others.
61. Wa-in janaḥū li-l-salmi fa-jnaḥ lahā wa-tawakkal ʿalā llāh... : Qur'an 8:61, commanding to incline to peace if the enemy does.
62. Wa-in yurīdū an yakhdaʿūka fa-inna ḥasbaka llāh... : Qur'an 8:62, assuring the Prophet of Allah's sufficiency.
63. Law anfaqta mā fī l-arḍi jamīʿan mā allafta bayna qulūbihim... : Qur'an 8:63, emphasizing that only Allah can unite hearts.
64. Alladhīna tatawaffāhumu l-malā'ikatu ẓālimī anfusihim : Qur'an 4:97, referring to those who fail to emigrate and are wronging themselves.
65. Jundub ibn Ḍamra al-Junduʿī : A companion who later emigrated to Medina.
66. al-Tan'im : A place near Mecca, about four miles from the city on the road to Medina, known as a miqat for 'umrah.
67. put to trial : Refers to being tested or persecuted for their faith, leading some to renounce Islam under duress.
68. Ibn Abi Sarh : 'Abd Allah ibn Sa'd ibn Abi Sarh, a former scribe of the revelation who apostatized and later returned to Islam after the conquest of Mecca.
69. Ibn Qammata : A Christian slave who allegedly taught the Prophet, according to the polytheists' claim, which the Quran refutes.
70. Suraqah : Suraqah ibn Ju'shum, a man from the tribe of Kinanah who pursued the Prophet during the Hijrah but was miraculously stopped.
71. the two sons of Rabi'ah : Probably referring to 'Utbah and Shaybah, sons of Rabi'ah, who were prominent Qurayshi leaders killed at Badr.
72. Iblis : Satan, who appeared in the form of Suraqah to incite the polytheists but fled at the sight of angels.
73. 'arrak : A hunter or fisherman, from the root 'araka meaning to hunt or fish.
74. al-Mals : A mountain pass or crevice near Badr, from which the angels descended.
75. the decisive turn : The outcome of the battle, i.e., which side would be victorious.
76. Hayzum : The name of a horse ridden by an angel, meaning 'one who pushes forward' or 'charger'.
77. aḥqar : More contemptible or more despised; a comparative form of ḥaqīr.
78. Dihyah al-Kalbī : A companion of the Prophet known for his handsome appearance; the angel Gabriel sometimes appeared in his form.
79. ẓaffarahū : Granted him victory or success; from the root ẓ-f-r.
80. jā'ifah : A deep wound that penetrates the body cavity, often fatal.
81. fatadahdā : Rolled or tumbled; from the root d-h-d-y.
82. fa-thabbitū alladhīna āmanū : Qur'an 8:12: 'So strengthen those who have believed.'
83. Wādī Khalṣ : A valley near al-Ruwaythah on the way to Badr.
84. bijād : A garment or cloth; here metaphorically describing the ants covering the valley like a garment.
85. Abū al-Bakhtarī : A Qurayshi leader who had once defended the Prophet in Mecca.
86. al-Lāt wa al-'Uzzā : Two pre-Islamic Arabian goddesses worshipped by the polytheists.
87. al-Mujadhdhar ibn Dhiyād : A companion of the Prophet; also known as al-Mujadhdhar ibn al-Aswad.
88. shiʿran : Poetry; he composed verses claiming the kill.
89. Thābit ibn al-Jadhaʿ : A companion of the Prophet from the Ansar.
90. murdifīn : In succession or one after another; also interpreted as 'reinforcing' or 'following in ranks.'
91. muʿtajirun bi-ʿimāmah : Wearing a turban wrapped around the head in a particular style.
92. al-saḥl : A type of armor or a garment; here interpreted as a coat of mail.
93. yaqūlu : The text breaks off; likely refers to 'Uqbah's insults against the Prophet.
94. ʿĀṣim ibn Thābit ibn Abī al-Aqlaḥ : A companion of the Prophet, known for his bravery and later martyred.
95. al-laban : Milk; here used metaphorically for a better offer or trade.
96. Simāk ibn Kharashah : Also known as Abū Dujānah, a famous companion and warrior.
97. fa-taraka al-ʿajīna : So he left the dough; indicating Bilal's haste.
98. ʿūdh : She-camels that have recently given birth and are yearning for their young.
99. fa-aʿādahā al-nabiyy : The Prophet restored it; a miraculous healing.
100. qabla al-ḍarbah : Before the blow; indicating a different sequence of events.
101. rimāḥunā : Our spears; both broke.
102. khashasht : I thrust or inserted; from khashsha, to insert.
103. ʿanazah : A short spear or staff, often used as a walking stick or weapon.
104. ḥadaqah : Eye socket or eyeball.
105. Abu al-Hakam : Abu Jahl's kunyah (patronymic), meaning 'Father of Wisdom'; used ironically as he was known for his hostility to Islam.
106. harajah : A thicket or dense cluster of trees, used metaphorically to describe a tight defensive formation.
107. maradikh : Grinding stones; the simile describes the severed leg bouncing like a date pit from under millstones.
108. naffala : To give spoils of war as a reward (nafl) beyond the regular share.
109. hama'il : Sword belt or baldric, often worn across the chest or neck.
110. ayad : Stronger, more powerful, or more experienced in combat.
111. janbihi : Literally 'his side'; here meaning they were lying dead beside him.
112. Asma' bint Mukharribah : Mother of Abu Jahl; her name is sometimes given as Asma' bint Mukharribah or similar.
113. tib wa 'arf : Perfume and fragrance; 'arf specifically refers to a pleasant scent.
114. Umm 'Abd : A reference to Ibn Mas'ud's mother; 'Abd is a common name element meaning 'servant'.
115. al-da'irah : The circle (of fortune); i.e., who has won or triumphed.
116. al-Ahlaf : The Confederates; a group of clans in pre-Islamic Mecca who formed an alliance.
117. al-Mutayyabun : The Perfumed Ones; another pre-Islamic Meccan alliance, rivals of the Ahlaf.
118. husur : Scars or marks from beatings; literally 'reeds' or 'mats', but here meaning whip-like scars.
119. humur al-na'am : Red camels, considered the most valuable type of camel in Arab culture.
120. jahsh : A scratch or minor wound; from the verb jahasha, to scratch or abrade.
121. ibnay 'Afra' : The two sons of 'Afra': Mu'adh and Mu'awwidh, two Ansari brothers who participated in the Battle of Badr.
122. dhāffahu : He finished him off; i.e., Ibn Mas'ud delivered the final blow to Abu Jahl.
123. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
124. al-Lat wa al-'Uzza : Two major goddesses worshipped by the pre-Islamic Arabs in Mecca.
125. takbir : The act of saying 'Allahu Akbar' (Allah is the Greatest), often used as an expression of joy or praise.
126. kabbahu Allahu li-fihi : An Arabic expression meaning 'Allah throws him down on his mouth,' i.e., humiliates him or causes him to fall.
127. qarīban mafarr : A phrase meaning 'the flight is near,' i.e., I am not fleeing far; I am just repositioning.
128. Hamza ibn 'Abd al-Muttalib : The Prophet's uncle and a prominent early Muslim, known for his bravery; he was martyred at the Battle of Uhud.

The First Part [1]

So the Messenger of God, may God bless him and grant him peace, gave him a staff that was in his hand from the palm branches of Ibn Tab ¹, and said: "Strike with it!" And behold, it became a fine sword. It remained with him until he was killed on the day of the Bridge of Abu Ubayd. And he said: "While Haritha ibn Suraqa was immersed in the basin, a stray arrow ² came and struck his throat. By the end of the day, the people drank from his blood." His mother and sister, who were in Medina, learned of his death. His mother said: "By God, I will not weep for him until the Messenger of God, may God bless him and grant him peace, returns, so that I may ask him. If my son is in Paradise, I will not weep for him; but if my son is in the Fire, I will weep for him, by God, and wail!" When the Messenger of God, may God bless him and grant him peace, returned from Badr, his mother came to the Messenger of God, may God bless him and grant him peace, and said: "O Messenger of God, you know the place Haritha held in my heart. I wanted to weep for him, but I said: 'I will not do so until I ask the Messenger of God. If he is in Paradise, I will not weep for him; if he is in the Fire, I will weep for him and wail.'" The Prophet, may God bless him and grant him peace, said: "You have lost your son! Is there only one Paradise? There are many Gardens. By Him in whose hand is my soul, he is in the highest Firdaws ³." She said: "Then I will never weep for him!" The Messenger of God, may God bless him and grant him peace, called for a vessel of water, dipped his hand in it, rinsed his mouth, then handed it to Umm Haritha, and she drank. Then she handed it to her daughter, and she drank. Then he ordered them to sprinkle [the water] on their chests, and they did so. They returned from the Prophet, may God bless him and grant him peace, and there were no two women in Medina with brighter eyes or more joyful. They said: When Hubayra ibn Abi Wahb saw the defeat, his back was dislocated ⁴, and he could not stand. Abu Usama al-Jushami, his ally, came to him, cut open his armor, and carried him. It is also said that Abu Dawud al-Mazini struck him with a sword, cutting his armor, and he fell on his face and clung to the ground, and Abu Dawud passed him by. The two sons of Zuhayr al-Jushami, Abu Usama and Malik, who were his allies, saw him and defended him until they saved him. Abu Usama carried him and saved him, while Malik defended him. The Messenger of God, may God bless him and grant him peace, said: "His two dogs protected him! An ally like Abu Usama is like a tall palm tree ⁵!" - The 'raqil' is a tall palm tree. It is said that the one who struck him was Mujadhdhir ibn Dhiyad. Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Musa ibn Ya'qub narrated to me from his uncle, who said: I heard Abu Bakr ibn Sulayman ibn Abi Hathma say: I heard Marwan ibn al-Hakam ask Hakim ibn Hizam about the day of Badr. The old man was reluctant until Marwan insisted. Hakim said: "We met and fought. Then I heard a sound from heaven to earth like the sound of a pebble falling into a basin. The Prophet, may God bless him and grant him peace, took a handful [of dust] and threw it, and we were defeated." Muhammad narrated to us, saying: al-Waqidi narrated to us, saying: Abu Ishaq ibn Muhammad narrated to me from Abd al-Rahman ibn Muhammad ibn Abd, from Abdullah ibn Tha'laba ibn Saghir, who said: I heard Nawfal ibn Mu'awiya al-Dili say: "We were defeated on the day of Badr, hearing a sound like pebbles falling into basins before us and behind us. That was the most terrifying thing for us." Hakim ibn Hizam used to say: "We were defeated on the day of Badr, and I started running, saying: 'May God curse Ibn al-Hanzaliyya! He claims that the day has ended, but by God, the day is still as it is!'" Hakim said: "That was only because I wished for night to come so that the pursuit of the people would stop." Then Ubaydullah and Abd al-Rahman, the two sons of al-Awwam, caught up with Hakim on their camel. Abd al-Rahman said to his brother: "Get down and carry Abu Khalid." Ubaydullah was a lame man with no strength in his legs. Ubaydullah said: "I have no strength in my legs, as you see." Abd al-Rahman said: "By God, there is no alternative ⁶. Should we not carry a man who, if we die, will take care of our families after us, and if we live, he will carry our burden ⁷?" So Abd al-Rahman and his brother, who was lame, got down and carried him. They took turns on the camel. When he approached Mecca and was at Marr al-Zahran, he said: "By God, I have seen something here that no one of sound judgment would have expected, but it is the ill omen of Ibn al-Hanzaliyya! A camel was slaughtered here, and no tent was left without being splashed with its blood." They said: "We saw that, but we saw you and our people go, and we went with you; we had no say in the matter with you." In the name of God, the Most Gracious, the Most Merciful. It was recited to Abu al-Qasim ibn Abi Hayya, who said: Abu Abdullah Muhammad ibn Shuja' narrated to us, saying: Muhammad ibn Umar al-Waqidi narrated to me, saying: Abd al-Rahman ibn al-Harith narrated to me from Makhlad ibn Khifaf, from his father, who said: "The Quraysh had many coats of mail. When they were defeated, they began to throw them away, and the Muslims followed them, picking up what they discarded. I saw myself that day picking up three coats of mail, which I brought to my family, and they remained with us afterward. A man from Quraysh claimed—seeing one of them with us and recognizing it—'This is the coat of mail of al-Harith ibn Hisham.'" Al-Waqidi said: Muhammad ibn Abi Humayd narrated to me from Abdullah ibn Amr ibn Umayya, who said: I heard my father Amr ibn Umayya say: "Someone who fled that day told me that he said to himself: 'I have never seen anything like this; only women would flee from it!'" They said: Qubath ⁸ ibn Ashym al-Kinani used to say: "I was present with the polytheists at Badr, and I saw the small number of Muhammad's companions in my eyes and the large number of horses and men with us ⁹. Then I fled among those who fled. I saw myself looking at the polytheists in every direction, and I said to myself: 'I have never seen anything like this; only women would flee from it!' A man accompanied me. While he was traveling with me, those behind us caught up. I said to my companion: 'Can you move?' He said: 'No, by God, I cannot.' He was disabled, and I moved on ¹⁰. I reached Ghayqa ¹¹—to the left of al-Suqya, between it and al-Fara' a night's journey, and Medina is eight barids ¹² away—before sunrise. I was a guide on the road, but I did not take the main routes; fearing pursuit, I avoided them. A man from my people met me at Ghayqa and said: 'What is behind you?' I said: 'Nothing! We were killed, captured, and defeated. Do you have a mount?' He said: 'He mounted me on a camel and gave me provisions until I reached the road at al-Juhfa. Then I went on until I entered Mecca. I saw al-Haysuman ibn Habis al-Khuza'i at al-Ghamim ¹³, and I knew he was coming to announce the death of Quraysh in Mecca. If I had wanted to beat him, I would have. I avoided him until he preceded me by part of the day. I arrived when news of their dead had already reached Mecca. They were cursing al-Khuza'i, saying: 'He brought us no good!' I stayed in Mecca. After the Battle of the Trench, I said: 'If only I could go to Medina and see what Muhammad says!' Islam had entered my heart. So I went to Medina and asked about the Messenger of God, may God bless him and grant him peace. They said: 'He is there in the shade of the mosque with a group of his Companions.' I came to him, not recognizing him among them. I greeted him, and he said: 'O Qubath ibn Ashym, are you the one who said on the day of Badr: "I have never seen anything like this; only women would flee from it!"?' I said: 'I bear witness that you are the Messenger of God. This matter never came out of me to anyone, nor did I utter it ¹⁴ except as something I said to myself. If you were not a prophet, God would not have revealed it to you. Come, let me pledge allegiance to you.' He presented Islam to me, and I embraced it.

They said: When the Muslims and the polytheists lined up in ranks, the Messenger of God, may God bless him and grant him peace, said: "Whoever kills a slain [enemy] will have such and such, and whoever takes a captive will have such and such." When they [the polytheists] were defeated, the people [the Muslims] split into three groups: a group that stayed by the tent of the Prophet, may God bless him and grant him peace—and Abu Bakr, may God be pleased with him, was with him in the tent—a group that raided the spoils, and a group that pursued the enemy, taking captives and booty. Sa'd ibn Mu'adh spoke, and he was among those who stayed by the tent of the Prophet, may God bless him and grant him peace, saying: "O Messenger of God, what prevented us from pursuing the enemy was not lack of desire for reward, nor cowardice toward the enemy, but we feared that your position might be exposed and that a cavalry of the polytheists or some of their men might attack you. The notable people among the Emigrants and Helpers stayed by your tent, and none of them left. The people, O Messenger of God, are many, and if you give to these [who pursued], nothing will remain for your companions. The captives and slain are many, and the booty is little." So they disagreed, and God, Mighty and Majestic, revealed: "They ask you about the spoils of war. Say: The spoils of war are for God and the Messenger" [8:1]. So the people returned, and they had nothing of the booty. Then God, Mighty and Majestic, revealed: "And know that whatever you take as spoils of war, verily, for God is one-fifth of it, and for the Messenger" [8:41]. So the Messenger of God, may God bless him and grant him peace, divided it among them. Ya'qub ibn Mujahid Abu Hazrah narrated to me from 'Ubadah ibn al-Walid ibn 'Ubadah, from his father, from his grandfather, 'Ubadah ibn al-Samit, who said: "We surrendered the spoils to God and His Messenger, and the Messenger of God, may God bless him and grant him peace, did not take one-fifth [khums] at Badr. Then later it was revealed: 'And know that whatever you take as spoils of war, verily, for God is one-fifth of it.' So the Messenger of God, may God bless him and grant him peace, began to take one-fifth from the Muslims from the first booty after Badr." 'Abd al-Muhaymin ibn 'Abbas ibn Sahl narrated to me from his father, from Abu Usayd al-Sa'idi, the same. Abu Bakr ibn 'Abd Allah ibn Muhammad ibn Abi Sabrah narrated to us from Sulayman ibn Suhaym, from 'Ikrimah, who said: "The people disagreed about the spoils on the day of Badr. So the Messenger of God, may God bless him and grant him peace, ordered that the spoils be returned to the distribution [point], and nothing remained of them except that it was returned. The brave people thought that the Messenger of God, may God bless him and grant him peace, would single them out with it over the weak people." Then the Messenger of God, may God bless him and grant him peace, ordered that it be divided equally among them. Sa'd said: "O Messenger of God, should the horseman of the people who protects them be given the same as the weak?" The Prophet, may God bless him and grant him peace, said: "May your mother lose you! Are you not helped except by your weak ones?" 'Abd al-Hamid ibn Ja'far narrated to me, saying: "I asked Musa ibn Sa'd ibn Zayd ibn Thabit: 'How did the Prophet, may God bless him and grant him peace, act on the day of Badr regarding the captives, the spoils [salab], and the anfal ¹⁵?' He said: 'His herald called out that day: "Whoever kills a slain [enemy] will have his spoils [salab], and whoever takes a captive will have him!" So he would give to whoever killed a slain [enemy] his spoils. And he ordered regarding what was found in the camp and what they took without fighting, and he divided it among them equally ¹⁶.' I said to 'Abd al-Hamid ibn Ja'far: 'Who was given the spoils of Abu Jahl?' He said: 'There is disagreement among us about it. Some said: Mu'adh ibn 'Amr ibn al-Jamuh took it. Others said: He gave it to Ibn Mas'ud.' I said to 'Abd al-Hamid: 'Who told you?' He said: 'As for the one who said he gave it to Mu'adh ibn 'Amr, Kharjah ibn 'Abd Allah ibn Ka'b told me. As for the one who said Ibn Mas'ud, Sa'id ibn Khalid al-Qarazi narrated it to me.' They said: 'Ali, peace be upon him, took the coat of mail of al-Walid ibn 'Utbah, his helmet, and his headpiece. Hamzah took the weapons of 'Utbah. 'Ubaydah ibn al-Harith took the coat of mail of Shaybah ibn Rabi'ah until it passed to his heirs.' Muhammad ibn Yahya ibn Sahl narrated to me from his uncle Muhammad ibn Sahl ibn Abi Hathmah, who said: "The Messenger of God, may God bless him and grant him peace, ordered that the captives, the spoils [salab], and what they had taken be returned to the booty [collection]. Then he cast lots among them for the captives, and he divided the spoils [salab] that a man had taken for himself in single combat, and what he had taken in the camp, and he divided it among them equally." The established [view] among us from this is that everything he assigned to them, he handed over to them, and what he did not assign, he divided among them. So the spoils were gathered, and the Messenger of God, may God bless him and grant him peace, appointed 'Abd Allah ibn Ka'b ibn 'Amr al-Mazini over them. Muhammad ibn Yahya ibn Sahl ibn Abi Hathmah narrated that to me from his father, from his grandfather, from the Prophet, may God bless him and grant him peace, and he divided them at Sayar—Sayar is a valley in the defile of al-Safra'. It has been said that the Prophet, may God bless him and grant him peace, appointed Khabbab ibn al-Aratt over them. Ibn Abi Sabrah narrated to me from al-Miswar ibn Rifa'ah, from 'Abd Allah ibn Muknif al-Harithi—from Harithah of the Helpers—who said: "When the spoils were gathered, they included camels, goods, leather mats, and clothes. The governor ¹⁷ divided them, and one man would get a camel with a worn-out garment ¹⁸ with it, another two camels, and another leather mats. The shares were three hundred and seventeen shares, and the men were three hundred and thirteen, and the horses were two horses, which had four shares. Eight men were absent, and the Messenger of God, may God bless him and grant him peace, assigned them their shares and their rewards. All of them are entitled [to a share] in Badr. Three of the Emigrants, about whom there is no disagreement among us: 'Uthman ibn 'Affan—the Messenger of God, may God bless him and grant him peace, left him behind with his daughter Ruqayyah, and she died on the day of Zayd ibn Harithah's arrival—Talhah ibn 'Ubayd Allah, and Sa'id ibn Zayd ibn 'Amr ibn Nufayl—the Messenger of God, may God bless him and grant him peace, sent them to reconnoiter the caravan; they reached al-Hawra'—al-Hawra' is beyond Dhu al-Marwah, between them two nights on the coast, and between Dhu al-Marwah and Medina is eight barid ¹⁹ or a little more. And from the Helpers: Abu Lubabah ibn 'Abd al-Mundhir—he left him behind in Medina—'Asim ibn 'Adi—he left him behind in Quba' ²⁰ and the people of al-'Aliyah—al-Harith ibn Hatib—he gave him his command over Banu 'Amr ibn 'Awf—Khawwat ibn Jubayr—he broke [his leg] at al-Rawha'—and al-Harith ibn al-Simmah—he broke [his leg] at al-Rawha'. These are the ones about whom there is no disagreement among us. It has been narrated that the Messenger of God, may God bless him and grant him peace, assigned Sa'd ibn 'Ubadah his share and his reward, and he said when he finished the fighting at Badr: 'If Sa'd ibn 'Ubadah did not witness it, he was certainly eager for it.' That is because when the Messenger of God, may God bless him and grant him peace, set out for jihad, he [Sa'd] used to go to the houses of the Helpers urging them to go out, but he was bitten [by a snake] in one of those places, and that prevented him from going out. So he assigned him his share and his reward. He also assigned Sa'd ibn Malik al-Sa'idi his share and his reward; he had prepared to go to Badr but fell ill in Medina and died after his departure ²¹, and he appointed the Prophet, may God bless him and grant him peace, as his executor. He assigned [shares] to a man from the Helpers, and to another man. These four are not agreed upon as unanimously as the eight. Ibn Abi Sabrah narrated to me from Ya'qub ibn Zayd, from his father, that the Messenger of God, may God bless him and grant him peace, assigned [shares] to the slain of Badr—fourteen men who were killed at Badr. Zayd ibn Talhah said: 'Abd Allah ibn Sa'd ibn Khaythamah narrated to me, saying: "We took the share of my father, which the Messenger of God, may God bless him and grant him peace, assigned to him when he divided the spoils, and 'Uwaym ibn Sa'idah brought it to us."

Ibn Abi Sabrah narrated to me from al-Miswar ibn Rifa'ah, from 'Abdullah ibn Makanaf, who said: I heard al-Sa'ib ibn Abi Lubabah reporting that the Messenger of Allah ²² allotted a share to Mubashshir ibn 'Abd al-Mundhir, and Ma'n ibn 'Adi brought his share to us. The camels they captured that day were one hundred and fifty camels, and they had much leather which they carried for trade, and the Muslims seized it as spoils that day. Among what they captured that day was a red velvet garment ²³. Some of them said: "Why do we not see the velvet garment? We think the Messenger of Allah has taken it." So Allah, the Mighty and Majestic, revealed: "It is not for a prophet to embezzle" ²⁴ to the end of the verse. A man came to the Messenger of Allah and said: "O Messenger of Allah, so-and-so has embezzled a velvet garment." The Messenger of Allah asked the man, and he said: "I did not do it, O Messenger of Allah!" The accuser said: "O Messenger of Allah, dig here." So the Messenger of Allah ordered, and they dug there, and the velvet garment was extracted. Someone said: "O Messenger of Allah, ask forgiveness for so-and-so!" twice or several times. The Messenger of Allah said: "Leave us from one who has committed a crime ²⁵!" There were two horses: a horse for al-Miqdad called Sabhah, and a horse for al-Zubayr, and it is said for Mirthad. Al-Miqdad used to say: "The Messenger of Allah allotted me a share and my horse a share that day." And some say: "The Messenger of Allah allotted the horse two shares and its owner one share that day." 'Abd al-Majid ibn Abi 'Abs narrated to me from Abu 'Ufayr Muhammad ibn Sahl, who said: Abu Burdah ibn Niyar returned with a horse he had seized as spoils on the day of Badr, which had belonged to Zam'ah ibn al-Aswad, and it fell into his share. The Muslims captured ten of their horses, and they seized their weapons and mounts. The camel of Abu Jahl was among them that day, and the Prophet ²² seized it as spoils. It remained with him, being used for his camels and for military expeditions, until he drove it as a sacrificial animal ²⁶ at al-Hudaybiyyah. The polytheists asked him that day for the camel in exchange for one hundred camels, but he said: "Were it not that we have designated it as a sacrificial animal, we would have done so." The Messenger of Allah had the right of selection ²⁷ from the spoils before anything was divided. 'Abd al-Rahman ibn 'Abdullah ibn Dhakwan narrated to me from his father, from 'Ubaydullah ibn 'Abdullah ibn 'Utbah, from Ibn 'Abbas, and Muhammad ibn 'Abdullah, from al-Zuhri, from Sa'id ibn al-Musayyib, who both said: The Messenger of Allah took as a special portion ²⁸ his sword Dhu al-Faqar on that day, which had belonged to Munabbih ibn al-Hajjaj. The Messenger of Allah had gone to Badr with a sword given to him by Sa'd ibn 'Ubadah called al-'Adb, and his armor Dhat al-Fudul. I heard Ibn Abi Sabrah say: I heard Salih ibn Kaysan say: The Messenger of Allah set out on the day of Badr without a sword. The first sword he wore was the sword of Munabbih ibn al-Hajjaj, which he seized as spoils on the day of Badr. Abu Usayd al-Sa'idi used to narrate, according to what 'Abd al-Muhaymin ibn 'Abbas ibn Sahl narrated to me from his father, from Abu Usayd, and when he mentioned Arqam ibn Abi al-Arqam, he said: "My day with him is not one!" So it was said: "What is it?" He said: "The Messenger of Allah ordered the Muslims to return what they had taken from the spoils ²⁹." He said: "So I returned the sword of Ibn 'A'idh al-Makhzumi, and the sword's name was al-Marzuban. It had value and status, and I hoped he would return it to me. So he spoke to the Messenger of Allah about it, and the Prophet never refused anything asked of him, so he gave him the sword. My young son went out, and a ghoul ³⁰ seized him and carried him away, sitting on his hip ³¹. It was said to Abu Usayd: 'Were there ghouls at that time?' He said: 'Yes, but they have perished.' My son met Ibn al-Arqam, and my son smiled at him ³² and cried, seeking refuge with him. He said: 'Who are you?' He told him, and the ghoul said: 'I am his nurse.' She left him, but the boy denied her, so he did not pay attention to her ³³. A horse of mine left my house and broke its halter. He met it at al-Ghabah ³⁴ and rode it until, when he approached Medina, it escaped from him. It became difficult for me to catch it, and I have not been able to until now." Abu Bakr ibn Isma'il [ibn Muhammad] narrated to me from his father, from 'Amir ibn Sa'd, from his father, who said: I asked the Messenger of Allah for the sword of al-'As ibn Munabbih on the day of Badr, and he gave it to me. Concerning me was revealed: "They ask you about the spoils ²⁹..." ³⁵ They said: The Messenger of Allah gave gifts ³⁶ to slaves who attended Badr but did not allot shares to them: three slaves: a slave of Hatib ibn Abi Balta'ah, a slave of 'Abd al-Rahman ibn 'Awf, and a slave of Sa'd ibn Mu'adh. Shuqran, the slave of the Prophet, was put in charge of the captives, and they gave him ³⁷ from each captive what, if he were free, he would have received in the division. Abu Bakr ibn Isma'il narrated to me from his father, from 'Amir ibn Sa'd, from his father, who said: I shot Suhayl ibn 'Amr on the day of Badr and severed his hamstring ³⁸. I followed the trail of blood until I found him, and Malik ibn al-Dukhshum had taken him, holding him by his forelock. I said: "My captive! I shot him!" Malik said: "My captive! I captured him!" They came to the Messenger of Allah, and he took him from both of them. Suhayl escaped from Malik ibn al-Dukhshum at al-Rawha', and he called out to the people, and they went out in pursuit of him. The Prophet said: "Whoever finds him, let him kill him!" But the Prophet found him and did not kill him. 'Isa ibn Hafs ibn 'Asim narrated to me from his father, who said: Abu Burdah ibn Niyar captured a polytheist captive called Ma'bad ibn Wahb, from Banu Sa'd ibn Layth. 'Umar ibn al-Khattab met him, and 'Umar, may Allah be pleased with him, used to urge the killing of captives; he would not see any captive in anyone's hands without ordering his execution, and that was before the people dispersed. Ma'bad met him while he was a captive with Abu Burdah and said: "Do you think, O 'Umar, that you have prevailed? No, by al-Lat and al-'Uzza!" 'Umar said: "O servants of Allah, the Muslims! Do you speak while you are a captive in our hands?" Then he took him from Abu Burdah and struck his neck. It is said that Abu Burdah killed him. Abu Bakr ibn Isma'il narrated to me from his father, from 'Amir ibn Sa'd, who said: The Messenger of Allah said: "Do not inform Sa'd of the killing of his brother ³⁹, lest he kill every captive in your hands." Khalid ibn al-Haytham, the freed slave of Banu Hashim, narrated to me from Yahya ibn Abi Kathir, who said: The Messenger of Allah said: "Let none of you take the captive of his brother and kill him." When the captives were brought, Sa'd ibn Mu'adh disliked that, and the Messenger of Allah said: "O Abu 'Amr, it seems the taking of captives is hard on you." He said: "Yes, O Messenger of Allah. This was the first battle we encountered with the polytheists, and I would have liked Allah to humiliate them and to inflict heavy casualties among them." Al-Nadr ibn al-Harith was captured by al-Miqdad that day. When the Messenger of Allah left Badr—and he was at al-Uthayl ⁴⁰—he presented the captives to him. He looked at al-Nadr ibn al-Harith and fixed his gaze on him ⁴¹. Al-Nadr said to a man beside him: "By Allah, Muhammad will kill me. He looked at me with eyes that contain death!" He said to a man beside him...

By Allah, this is nothing but fear from you!" Al-Nadr said to Mus'ab ibn 'Umayr: "O Mus'ab, you are the closest of those here to me in kinship. Speak to your companion to make me like one of my companions. By Allah, he will kill me if you do not." Mus'ab said: "You used to say such-and-such about the Book of Allah, and such-and-such about His Prophet ⁴²." He said: "O Mus'ab, let him make me like one of my companions: if they are killed, I am killed; if they are pardoned, I am pardoned." Mus'ab said: "You used to torture his companions." He said: "By Allah, if Quraysh captured you, you would never be killed as long as I live." Mus'ab said: "By Allah, I see you are truthful, but I am not like you; Islam has severed covenants!" Al-Miqdad said: "My captive!" The Prophet (peace be upon him) said: "Strike his neck. O Allah, enrich al-Miqdad from Your bounty!" So 'Ali ibn Abi Talib (peace be upon him) executed him by the sword at al-Uthayl. When Suhayl ibn 'Amr was captured, 'Umar (may Allah be pleased with him) said: "O Messenger of Allah, pull out his two front teeth so that his tongue will hang out ⁴³ and he will never stand as a speaker against you!" The Messenger of Allah (peace be upon him) said: "I will not mutilate him, lest Allah mutilate me, even if I am a prophet. Perhaps he will stand in a station you will not dislike." When the death of the Prophet (peace be upon him) came, Suhayl ibn 'Amr delivered the sermon of Abu Bakr (may Allah be pleased with him) in Mecca, as if he had heard it. 'Umar, when Suhayl's words reached him, said: "I bear witness that you are the Messenger of Allah!" referring to when the Prophet (peace be upon him) said: "Perhaps he will stand in a station you will not dislike." 'Ali (peace be upon him) used to narrate: "Gabriel came to the Prophet (peace be upon him) on the day of Badr and gave him a choice regarding the captives: either to strike their necks, or to take ransom from them and that a number equal to them from among you would be martyred the following year. The Messenger of Allah (peace be upon him) called his companions and said: 'This is Gabriel giving you a choice regarding the captives: either we strike their necks, or we take ransom from them and a number equal to them from among you will be martyred the following year.' They said: 'Rather, we take the ransom and use it for support, and let a number of us be martyred so that we enter Paradise.' So he accepted the ransom from them, and a number equal to them were killed among them at Uhud the following year." They said: "When the captives were detained at Badr—Shuqran was put in charge of them, and the Muslims had drawn lots for them—they desired life ⁴⁴ and said: 'Let us send to Abu Bakr, for he is the most connected to Quraysh through kinship, and we know no one more favored by Muhammad than him!' So they sent to Abu Bakr, and he came to them. They said: 'O Abu Bakr, among us are fathers, sons, brothers, uncles, and cousins, and the most distant of us is close. Speak to your companion to pardon us or ransom us.' He said: 'Yes, if Allah wills. I will not spare any effort for your good!' Then he went to the Messenger of Allah (peace be upon him). They said: 'And send to 'Umar ibn al-Khattab, for he is as you know; we do not feel safe that he might spoil things for you. Perhaps he will refrain from you.' So they sent to him, and he came to them. They said to him the same as they had said to Abu Bakr. He said: 'I will not spare any effort for your evil!' Then he went to the Prophet (peace be upon him) and found Abu Bakr and the people around him, and Abu Bakr was softening him and calming him ⁴⁵, saying: 'O Messenger of Allah, may my father and mother be your ransom! Your people—among them are fathers, sons, uncles, brothers, and cousins, and the most distant of them from you is close. Pardon them, as Allah has pardoned you, or ransom them, so that Allah may rescue them from the Fire through you, and you may take from them what you take as strength for the Muslims. Perhaps Allah will turn their hearts to you!' Then he stood aside and was silent. The Messenger of Allah (peace be upon him) did not answer him. Then 'Umar came and sat in Abu Bakr's place and said: 'O Messenger of Allah, they are the enemies of Allah; they denied you, fought you, and expelled you! Strike their necks; they are the heads of disbelief and the leaders of misguidance. Through them, Allah Almighty will establish Islam and humiliate the people of polytheism!' The Messenger of Allah (peace be upon him) was silent and did not answer him. Abu Bakr returned to his first seat and said: 'O Messenger of Allah, may my father and mother be your ransom! Your people—among them are fathers, sons, uncles, brothers, and cousins, and the most distant of them from you is close. Pardon them or ransom them; they are your close kin ⁴⁶ and your people. Do not be the first to uproot them. To guide them is better for you than to destroy them.' The Messenger of Allah (peace be upon him) was silent and did not reply to him. He stood aside, and 'Umar stood and sat in his place and said: 'O Messenger of Allah, what are you waiting for regarding them? Strike their necks; through them Allah will establish Islam and humiliate the people of polytheism. They are the enemies of Allah; they denied you, fought you, and expelled you! O Messenger of Allah, heal the breasts of the believers. If they had power over the like of this from us, they would never let it go!' The Messenger of Allah (peace be upon him) was silent and did not answer him. He stood aside and sat, and Abu Bakr returned and spoke to him with similar words as before, but he did not answer him. He stood aside, then 'Umar stood and spoke to him with his words, but he did not answer him. Then the Messenger of Allah (peace be upon him) stood and entered his tent and stayed there for a while. Then he came out while the people were discussing their matter; some said: 'The opinion is what Abu Bakr said!' Others said: 'The opinion is what 'Umar said!' When the Messenger of Allah (peace be upon him) came out, he said: 'What do you say about these two companions of yours? Leave them, for they have a likeness. The likeness of Abu Bakr is like that of Michael, who descends with Allah's pleasure and pardon for His servants. And his likeness among the prophets is like that of Abraham, who was softer to his people than honey. His people lit a fire for him and threw him into it, but he only said: "Fie on you and on what you worship besides Allah! Do you not then understand?" ⁴⁷ And he said: "So whoever follows me, he is of me; and whoever disobeys me, indeed You are Forgiving, Merciful." ⁴⁸ And his likeness is like that of Jesus, when he says: "If You punish them, indeed they are Your servants; but if You forgive them, indeed You are the Almighty, the Wise." ⁴⁹ And the likeness of 'Umar among the angels is like that of Gabriel, who descends with Allah's wrath and vengeance upon the enemies of Allah. And his likeness among the prophets is like that of Noah, who was harder on his people than stones, when he said: "My Lord, leave not upon the earth any dweller from among the disbelievers." ⁵⁰ He prayed against them a prayer that caused Allah to drown the entire earth. And like Moses, when he said: "Our Lord, obliterate their wealth and harden their hearts so that they do not believe until they see the painful punishment." ⁵¹ And you are in need ⁵²; so let not any man among these escape without ransom or a strike of the neck.' 'Abdullah ibn Mas'ud said: 'O Messenger of Allah, except Suhayl ibn Bayda' ⁵³—Ibn Waqid said: This is a mistake; Suhayl ibn Bayda' was among the emigrants to Abyssinia and did not attend Badr; it was a brother of his named Sahl—for I saw him professing Islam in Mecca.' The Prophet (peace be upon him) was silent and did not reply to him. 'Abdullah said: 'Never did an hour pass that was harder on me than that hour. I began to look at the sky, fearing that stones would fall on me, because I had spoken before Allah and His Messenger.' Then the Messenger of Allah (peace be upon him) raised his head and said: 'Except Suhayl ibn Bayda'!' He said: 'Never did an hour pass that was more pleasing to my eyes than that, when the Messenger of Allah (peace be upon him) said it.'

Then the Messenger of God, may God bless him and grant him peace, said: 'Verily God, mighty and majestic, hardens the heart therein until it becomes harder than stone, and He softens the heart therein until it becomes softer than butter.' And the Messenger of God, may God bless him and grant him peace, accepted ransom from them, and said: 'If punishment had descended on the day of Badr, none would have escaped it except 'Umar.' He used to say: 'Kill and do not accept ransom.' And Sa'd ibn Mu'adh used to say: 'Kill and do not accept ransom.' Ma'mar narrated to me from al-Zuhri, from Muhammad ibn Jubayr ibn Mut'im, from his father, who said: The Messenger of God, may God bless him and grant him peace, said on the day of Badr: 'If Mut'im ibn 'Adi were alive, I would have granted him these captives.' And Mut'im ibn 'Adi had granted protection ⁵⁴ to the Prophet, may God bless him and grant him peace, when he returned from al-Ta'if. Muhammad ibn 'Abd Allah narrated to me from al-Zuhri, from Sa'id ibn al-Musayyab, who said: The Messenger of God, may God bless him and grant him peace, granted amnesty to Abu 'Azzah 'Amr ibn 'Abd Allah ibn 'Umayr al-Jumahi among the captives on the day of Badr, and he was a poet. The Messenger of God, may God bless him and grant him peace, freed him, and he said: 'I have five daughters who have nothing, so give me as charity to them, O Muhammad.' So the Messenger of God, may God bless him and grant him peace, did that. And Abu 'Azzah said: 'I give you a pledge that I will not fight you nor gather against you ever.' So the Messenger of God, may God bless him and grant him peace, released him. When Quraysh set out for Uhud, Safwan ibn Umayyah came to him and said: 'Come out with us!' He said: 'I have given Muhammad a pledge that I will not fight him nor gather against him ever, and he has shown favor to me and not to others, until he killed him or took ransom from him.' So Safwan guaranteed that he would take care of his daughters along with his own daughters if he were killed, and if he lived, he would give him much wealth that his family would not consume. So Abu 'Azzah went out calling the Arabs and gathering them, then he went out with Quraysh on the day of Uhud. He was captured, and no one else from Quraysh was captured. He said: 'O Muhammad, I only went out under compulsion, and I have daughters, so show favor to me!' The Messenger of God, may God bless him and grant him peace, said: 'Where is the covenant and pledge you gave me? No, by God, you will not wipe your cheeks in Mecca saying, "I mocked Muhammad twice"!' Ishaq ibn Hazim narrated to me from Rabi'ah ibn Yazid, from al-Zuhri, from Sa'id ibn al-Musayyab, who said: The Prophet, may God bless him and grant him peace, said: 'A believer is not stung from the same hole twice. O 'Asim ibn Thabit, bring him forward and strike his neck!' So 'Asim brought him forward and struck his neck. They said: And the Messenger of God, may God bless him and grant him peace, ordered on the day of Badr that the wells be filled in. Then he ordered the slain to be thrown into them, all except Umayyah ibn Khalaf, for he was fat and had swollen that day. When they tried to throw him, his flesh disintegrated. The Prophet, may God bless him and grant him peace, said: 'Leave him!' And the Messenger of God, may God bless him and grant him peace, looked at 'Utbah being dragged to the well, and he was a large man with traces of smallpox on his face. The face of his son Abu Hudhayfah changed, so the Prophet, may God bless him and grant him peace, said to him: 'O Abu Hudhayfah, it seems you are saddened by what befell your father.' He said: 'No, by God, O Messenger of God, but I saw in my father intelligence and nobility, and I hoped that God would guide him to Islam. When he missed that and I saw what befell him, it angered me.' Abu Bakr said: 'By God, O Messenger of God, he was more protective of his clan than others, and he disliked his face, but fate and evil deaths!' The Messenger of God, may God bless him and grant him peace, said: 'Praise be to God who made the lower cheek of Abu Jahl [fall], and struck him down, and gave us relief from him!' When they had all gathered in the well, and the Messenger of God, may God bless him and grant him peace, had been walking among them while they were fallen, and Abu Bakr was telling him about them man by man, and the Messenger of God, may God bless him and grant him peace, was praising God and thanking Him and saying: 'Praise be to God who fulfilled what He promised me, for He promised me one of the two parties.' He said: Then the Messenger of God, may God bless him and grant him peace, stood over the people of the well and called them man by man: 'O 'Utbah ibn Rabi'ah, O Shaybah ibn Rabi'ah, O Umayyah ibn Khalaf, O Abu Jahl ibn Hisham, have you found what your Lord promised you to be true? For I have found what my Lord promised me to be true. What an evil people you were to your Prophet! You denied me while the people believed me, you expelled me while the people gave me refuge, you fought me while the people helped me!' They said: 'O Messenger of God, do you call out to people who have died?' The Messenger of God, may God bless him and grant him peace, said: 'They have known that what their Lord promised them is true!' They said: And the defeat and retreat of the people occurred when the sun declined. So the Messenger of God, may God bless him and grant him peace, stayed at Badr and ordered 'Abd Allah ibn Ka'b to collect the spoils and carry them, and the Messenger of God, may God bless him and grant him peace, ordered a group of his companions to help him. He prayed the afternoon prayer at Badr, then set out and passed by al-Uthayl ⁵⁵ before sunset and stopped there, and spent the night there with his companions, who had wounds, but not many. He said to his companions: 'Who will guard us tonight?' The people fell silent. Then a man stood up and he said: 'Who are you?' He said: 'Dhakwan ibn 'Abd Qays.' He said: 'Sit down.' Then the Prophet, may God bless him and grant him peace, repeated, and a man stood up and he said: 'Who are you?' He said: 'Ibn 'Abd Qays.' The Prophet, may God bless him and grant him peace, said: 'Sit down.' Then he waited a while, then a man stood up and he said: 'Who are you?' He said: 'Abu Sabu'.' Then he waited a while and said: 'Stand up, all three of you.' But Dhakwan ibn 'Abd Qays stood up alone. The Prophet, may God bless him and grant him peace, said: 'Where are your two companions?' He said: 'O Messenger of God, I am the one who answered you tonight.' The Messenger of God, may God bless him and grant him peace, said: 'Then may God protect you!' So he guarded the Muslims that night until the end of the night, then they departed. He said: And it is said that the Messenger of God, may God bless him and grant him peace, prayed the afternoon prayer at al-Uthayl. When he had prayed one rak'ah, he smiled. When he finished, he was asked about his smile. He said: 'Michael passed by me with dust on his wing, and he smiled at me and said, "I was pursuing the people."' And Gabriel came to him when he had finished fighting the people of Badr, on a female horse with a forelock tied, its incisor covered with dust, and said: 'O Muhammad, my Lord sent me to you and commanded me not to leave you until you are pleased. Are you pleased?' The Messenger of God, may God bless him and grant him peace, said: 'Yes.' And the Messenger of God, may God bless him and grant him peace, set out with the captives until, when he was at 'Irq ⁵⁶, he ordered that 'Umayr ibn Wahb al-Jumahi and Safwan ibn Umayyah be killed, but they were not found. And the Messenger of God, may God bless him and grant him peace, said: 'If I catch them, I will cut off their tongues.'

He ordered 'Asim ibn Thabit ibn Abi al-Aqlah to strike the neck of 'Uqba ibn Abi Mu'ayt, who had been captured by 'Abdullah ibn Salama al-'Ajlani. 'Uqba began to say, "Woe to me! For what reason am I being killed, O assembly of Quraysh, out of all those here?" The Messenger of God, may God bless him and grant him peace, said: "For your enmity towards God and His Messenger." He said: "O Muhammad, your favor is best; make me like a man from my people: if you kill them, kill me; if you grant them pardon, grant me pardon; and if you take ransom from them, let me be like one of them. O Muhammad, who will take care of the children?" The Messenger of God, may God bless him and grant him peace, said: "The Fire. Bring him forward, O 'Asim, and strike his neck!" So 'Asim brought him forward and struck his neck. The Messenger of God, may God bless him and grant him peace, said: "What an evil man you were, by God, as far as I know: disbelieving in God, His Messenger, and His Book, harming His Prophet. So I praise God who has killed you and gladdened my eyes through you!" When they descended at Sayyar ⁵⁷—a valley at al-Safra'—the Messenger of God, may God bless him and grant him peace, divided the spoils there among his companions. Muhammad ibn Yahya ibn Sahl ibn Abi Hathma narrated this to me from his father, from his grandfather. The Messenger of God, may God bless him and grant him peace, sent Zayd ibn Haritha and 'Abdullah ibn Rawaha ahead from al-Uthayl, and they arrived on Sunday at the height of the forenoon ⁵⁸. 'Abdullah parted from Zayd at al-'Aqiq, and 'Abdullah began to call out on his mount: "O assembly of the Ansar, rejoice in the safety of the Messenger of God, may God bless him and grant him peace, and the killing of the polytheists and their capture! The two sons of Rabi'a have been killed, the two sons of al-Hajjaj, Abu Jahl, Zam'a ibn al-Aswad, Umayya ibn Khalaf, and Suhayl ibn 'Amr Dhu al-Anyab ⁵⁹ has been captured among many captives." 'Asim ibn 'Adi said: "I went up to him and turned him aside, saying: 'Is what you say true, O Ibn Rawaha?' He said: 'Yes, by God, and tomorrow the Messenger of God will arrive, God willing, with the captives bound together ⁶⁰.' Then he followed the houses of the Ansar in al-'Aliya ⁶¹—al-'Aliya being Banu 'Amr ibn 'Awf, Khatma, and Wa'il, whose dwellings were there—and gave them good news house by house, while the boys ran with him saying: 'Abu Jahl the sinner has been killed!' until they reached Banu Umayya ibn Zayd. Zayd ibn Haritha arrived on the Prophet's she-camel, al-Qaswa', giving good news to the people of Medina. When he came to the prayer place, he shouted from his mount: "'Utba and Shayba, the two sons of Rabi'a, the two sons of al-Hajjaj, Abu Jahl, Abu al-Bakhtari, Zam'a ibn al-Aswad, and Umayya ibn Khalaf have been killed, and Suhayl ibn 'Amr Dhu al-Anyab has been captured among many captives." The people did not believe Zayd ibn Haritha, saying: "Zayd has only come as a fugitive ⁶²!" This grieved the Muslims and they became afraid. Zayd arrived when they had leveled the earth over Ruqayya, the daughter of the Messenger of God, may God bless him and grant him peace, in al-Baqi'. A man from the hypocrites said to Usama ibn Zayd: "Your companion and those with him have been killed." Another man from the hypocrites said to Abu Lubaba ibn 'Abd al-Mundhir: "Your companions have scattered in a way from which they will never reunite; the leaders of his companions have been killed, and Muhammad has been killed. This is his she-camel, we recognize it, and this is Zayd, who does not know what he is saying out of fear, and he has come as a fugitive." Abu Lubaba said: "God will belie your words!" The Jews said: "Zayd has only come as a fugitive!" Usama ibn Zayd said: "I went until I was alone with my father, and said: 'Father, is what you say true?' He said: 'Yes, by God, it is true, my son!' So I felt strengthened, and I returned to that hypocrite and said: 'You are the one spreading false rumors about the Messenger of God and the Muslims; when the Messenger of God arrives, he will certainly bring you forward and strike your neck!' He said: 'O Abu Muhammad, it is just something I heard people saying.' He arrived with the captives, with Shuqran ⁶³ in charge of them, and they were forty-nine men according to those who counted them—though they were seventy originally, which is agreed upon without doubt. Shuqran, the Prophet's servant, was put in charge of them; he had witnessed Badr but was not freed that day. The people met him at al-Rawha', congratulating him on God's victory. The leading men of the Khazraj met him, and Salama ibn Salama ibn Waqsh said: "What are you congratulating us for? By God, we only killed bald old men." The Prophet, may God bless him and grant him peace, smiled and said: "O son of my brother, those were the chiefs; if you had seen them, you would have feared them, and if they had commanded you, you would have obeyed them; and if you had seen your action alongside their action, you would have belittled it. What an evil people they were towards their Prophet!" Salama said: "I seek refuge with God from His wrath and the wrath of His Messenger. O Messenger of God, you have continued to turn away from me since we were at al-Rawha' at the beginning of our journey." The Messenger of God, may God bless him and grant him peace, said: "As for what you said to the Bedouin, 'You mounted your she-camel and she is pregnant from you,' you spoke obscenely and said what you had no knowledge of. And as for what you said about the people, you deliberately belittled a blessing from God's blessings." He apologized to the Prophet, may God bless him and grant him peace, and the Messenger of God, may God bless him and grant him peace, accepted his excuse, and he became one of the foremost of his companions. Muhammad ibn 'Abdullah narrated to me from al-Zuhri, who said: Abu Hind al-Bayadi, the freedman of Farwa ibn 'Amr, met him with a skin ⁶⁴ full of hais ⁶⁵. The Messenger of God, may God bless him and grant him peace, said: "Abu Hind is a man from the Ansar, so marry him and give your daughters in marriage to him." Ibn Abi Sabra narrated to me from 'Abdullah ibn Abi Sufyan, who said: Usayd ibn Hudayr met him and said: "O Messenger of God, praise be to God who has granted you victory and gladdened your eyes! By God, O Messenger of God, my absence from Badr was not because I thought you would meet an enemy, but I thought it was the caravan. If I had thought it was an enemy, I would not have stayed behind." The Messenger of God, may God bless him and grant him peace, said: "You have spoken the truth." 'Abdullah ibn Nuh narrated to me from Khubayb ibn 'Abd al-Rahman, who said: 'Abdullah ibn Unays met him at Turban and said: "O Messenger of God, praise be to God for your safety and for granting you victory! O Messenger of God, I was feverish ⁶⁶ during the nights after you left, and it did not leave me until yesterday, so I came to you." He said: "May God reward you!" When Suhayl ibn 'Amr was at Shanuka ⁶⁷—Shanuka is between al-Suqya and Malal—he was with Malik ibn al-Dukhshum [who had captured him]. He said: "Let me go to relieve myself." Malik stood with him, and Suhayl said: "I am shy, so step back from me!" So he stepped back from him, and Suhayl went on his way, pulling his hand out of the binding ⁶⁸ and going. When Suhayl was delayed for Malik, he came and shouted to the people, and they went out in pursuit of him. The Prophet, may God bless him and grant him peace, also went out in pursuit of him, saying: "Whoever finds him, let him kill him!" The Messenger of God, may God bless him and grant him peace, found him hiding among some acacia trees ⁶⁹, and ordered that his hands be tied to his neck, then he bound him to his mount, and he did not take a step until he arrived in Medina, where he met Usama ibn Zayd. Ishaq ibn Hazim narrated to me from 'Abdullah ibn Miqsam, from Jabir ibn 'Abdullah, who said: The Messenger of God, may God bless him and grant him peace, met Usama ibn Zayd while the Messenger of God was on his she-camel al-Qaswa'. The Messenger of God, may God bless him and grant him peace, seated him in front of him, while Suhayl was led alongside, his hands tied to his neck. When Usama looked at Suhayl, he said: "O Messenger of God, Abu Yazid!" He said: "Yes, this is the one who used to feed bread in Mecca." 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me from 'Abdullah ibn Abi Bakr ibn Hazm, from Yahya ibn 'Abdullah, from 'Abd al-Rahman ibn Sa'd ibn Zurara, who said:

The Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina, and the captives were brought when he brought them. Sawda bint Zam'a was with the family of 'Afra' in their mourning for 'Awf and Mu'awwidh ⁷⁰, and that was before the veil was imposed. Sawda said: We came and it was said to us: These captives have been brought. So I went out to my house, and the Messenger of Allah, may Allah bless him and grant him peace, was in it, and there was Abu Yazid with his hands tied to his neck in a corner of the house. By Allah, I could not control myself ⁷¹ when I saw him with his hands tied to his neck, and I said: Abu Yazid, have you surrendered? Why did you not die honorably? By Allah, nothing startled me except the words of the Messenger of Allah, may Allah bless him and grant him peace, from the house: O Sawda, against Allah and His Messenger? I said: O Prophet of Allah, by Him who sent you with the truth as a prophet, I could not control myself when I saw Abu Yazid with his hands tied to his neck, so I said what I said. Khalid ibn Ilyas narrated to me: Abu Bakr ibn 'Abdullah ibn Abi Jahm narrated to me: Khalid ibn Hisham ibn al-Mughira and Umayya ibn Abi Hudhayfa ibn al-Mughira entered the house of Umm Salama, while Umm Salama was in the mourning of the family of 'Afra', and it was said to her: The captives have been brought. So she went out and entered upon them, but did not speak to them until she returned. Then she found the Messenger of Allah, may Allah bless him and grant him peace, in the house of 'A'isha, and she said: O Messenger of Allah, my cousins asked to be brought to me so that I might host them, anoint their heads, and tidy their disheveled hair, but I did not want to do that until I sought your permission. The Messenger of Allah, may Allah bless him and grant him peace, said: I do not dislike any of that! Do whatever you wish. Muhammad ibn 'Abdullah narrated to me from al-Zuhri: The Messenger of Allah, may Allah bless him and grant him peace, said: Treat the captives well. Abu al-'As ibn al-Rabi' said: I was with a group of the Ansar, may Allah reward them well. When we had dinner or lunch, they would give me the bread and eat dates, while bread was scarce with them and dates were their staple, until a man would have a piece of bread in his hand and give it to me. Al-Walid ibn al-Walid ibn al-Mughira said the same and added: They would carry us and walk. Muhammad ibn 'Abdullah narrated to me from al-Zuhri: The captives were brought a day before the arrival of the Prophet, may Allah bless him and grant him peace. It is also said they arrived at the end of the day on which he arrived. They said: When the polytheists set out for Badr, some young men who had stayed behind were spending the night in conversation at Dhu Tuwa in the moonlight until the night ended, reciting poetry and talking. While they were like that one night, they heard ⁷² a voice near them, but they did not see the speaker, raising his voice in song: "The Hanifites ⁷³ have visited Badr with a calamity... whose pillar will shake Kisra and Caesar. The solid mountains ⁷⁴ groaned for it and terrified... tribes between al-Watir ⁷⁵ and Khaybar. It crossed the mountains of al-Akhshabayn ⁷⁶ and bared... free women beating their chests ⁷⁷ unveiled." 'Abdullah ibn Abi 'Ubayda narrated it to me from Muhammad ibn 'Ammar ibn Yasir. They listened to the voice but saw no one, so they went out in pursuit but saw no one. Then they went out frightened until they passed al-Hijr ⁷⁸ and found some elderly men among them spending the night in conversation. They told them the news, and they said to them: If what you say is true, then Muhammad and his companions are called the Hanifiyya—and they did not know the name Hanifiyya at that time. Then every one of the young men who had been at Dhu Tuwa fell ill, and they did not stay more than two or three nights until al-Haysuman ibn Habis al-Khuza'i arrived with the news of the people of Badr and those who were killed among them. He informed them of the killing of 'Utba and Shayba, the sons of Rabi'a, the two sons of al-Hajjaj, Abu al-Bakhtari, and Zam'a ibn al-Aswad. He said: Safwan ibn Umayya was sitting in al-Hijr ⁷⁹ saying: This man does not understand anything of what he is saying. Ask him about me ⁸⁰! They said: Safwan ibn Umayya, do you have knowledge of him? He said: Yes, that one is in al-Hijr, and I have seen his father and brother killed ⁸¹. He said: And I saw Suhayl ibn 'Amr taken captive, and al-Nadr ibn al-Harith. They said: How do you know? He said: I saw them tied together with ropes. They said: The news of the Quraysh killed at Mecca and what Allah granted His Prophet reached the Negus. He came out wearing two white garments, then sat on the ground, then called Ja'far ibn Abi Talib and his companions and said: Which of you knows Badr? They informed him, and the Negus said: I know it. I used to graze sheep in its outskirts. It is on the coast, a day's journey away. But I wanted to verify from you. Allah has granted victory to His Messenger at Badr, so I praise ⁸² Allah for that. His patriarchs said: May Allah set the king aright! This is something you did not used to do—wearing two garments and sitting on the ground! He said: I am from a people who, when Allah bestows a blessing upon them, increase in humility because of it. It is also said that he said: Jesus son of Mary, peace be upon him, when a blessing came to him, he increased in humility because of it. When Quraysh returned to Mecca, Abu Sufyan ibn Harb stood among them and said: O company of Quraysh, do not weep for your slain, and let no wailing woman mourn them, and let no poet lament them. Show fortitude and patience, for if you mourn them and weep for them with poetry, that will dissipate your anger and consume you, turning you away from enmity towards Muhammad and his companions. Moreover, if Muhammad and his companions hear of it, they will gloat over you, and the greater of the two calamities would be their gloating. Perhaps you will attain your revenge. Oil and women are forbidden to me until I wage war against Muhammad. So Quraysh remained for a month, with no poet lamenting them and no wailing woman mourning them. When the captives were brought, Allah thereby humiliated the necks of the polytheists, the hypocrites, and the Jews. There remained no Jew or hypocrite in Medina who did not bow his neck ⁸³ because of the battle of Badr. 'Abdullah ibn Nabtal said: Would that we had gone out with him so that we might obtain some booty with him! Allah distinguished between disbelief and faith on its morning. The Jews said among themselves: He is the one we find described. By Allah, no banner will be raised for him after today but that it will prevail. Ka'b ibn al-Ashraf said: The belly of the earth today is better than its surface. These are the nobles of the people, their leaders, the kings of the Arabs, the people of the Sanctuary and security, and they have been struck. So he went out to Mecca and stayed with Abu Wada'a ibn Dubayra. He began to send lampoons against the Muslims and elegies for the Quraysh slain at Badr. He sent these verses of his, saying: "The millstone of Badr has ground for the destruction of its people... and for the like of Badr, eyes flow and weep ⁸⁴. The nobles of the people were killed around their watering places... do not be far, for kings are laid low. And some people say, humiliated by their anger ⁸⁵... that Ibn Ashraf has remained Ka'b, grieving. They speak truth; would that the earth, at the hour they were killed... had sunk with its people ⁸⁶ and split apart. I am told that al-Harith ibn Hisham among them... builds righteous deeds and gathers wealth. To visit Yathrib with armies, but indeed... the noble ancient lineage strives ⁸⁷."

Al-Wāqidī said: ʿAbd Allāh ibn Jaʿfar, Muḥammad ibn Ṣāliḥ, and Ibn Abī al-Zinād dictated it to me, saying: The Messenger of God, may God bless him and grant him peace, called Ḥassān ibn Thābit al-Anṣārī and informed him of his [Kaʿb’s] lodging with Abū Wadāʿa, so he began satirizing those who lodged with him until Kaʿb returned to Medina. When he sent these verses, the people took them and displayed elegies, and whoever he met among the boys and slave girls in Mecca would recite these verses. Then they lamented with them, and Quraysh mourned their dead for a month, and there was no house in Mecca without wailing. The women cut the hair of their heads, and they would bring a man’s riding camel or his horse and stop it among them, and they would wail around it. They went out into the streets, hung curtains ⁸⁸ in the alleys, blocked the roads, and went out wailing. And they confirmed the dream of ʿĀtika and Juhaym ibn al-Ṣalt. Al-Aswad ibn al-Muṭṭalib had lost his sight and was grieving for those of his children who had been killed. He wanted to weep for his children, but Quraysh forbade him that. So he would say to his slave between the two days: “Carry wine with me and take me through the pass that Abū Ḥukayma took.” He would bring him to the road at a pass, and he would sit and give him wine until he became intoxicated, then he would weep for Abū Ḥukayma and his brothers, then throw dust on his head and say to his slave: “Woe to you! Conceal it from me lest Quraysh know about me, for I see that they have not agreed to weep for their dead.” Muṣʿab ibn Thābit narrated to me from ʿĪsā ibn Maʿmar, from ʿAbbād ibn ʿAbd Allāh ibn al-Zubayr, from ʿĀʾisha, who said: Quraysh said when they returned to Mecca and the people of Badr had been killed: “Do not weep for your dead, lest Muḥammad and his companions hear and gloat over you, and do not send for your captives lest the people become eager ⁸⁹ against you. Indeed, refrain from weeping!” She said: Al-Aswad ibn al-Muṭṭalib had lost three of his children—Zamʿa, ʿUqayl, and al-Ḥārith ibn Zamʿa—and he wanted to weep for his dead. While he was like that, he heard a wailing woman at night, so he said to his slave, as he had lost his sight: “Has Quraysh wept for their dead? Perhaps I may weep for Abū Ḥukayma—meaning Zamʿa—for my insides are burning!” The slave went and returned to him and said: “It is only a woman weeping for her camel that she has lost.” That is when he said: “She weeps because a camel of hers is lost, / and sleeplessness prevents her from sleep. So do not weep for a young camel, but / for Badr, before which faces are humbled ⁹⁰. Weep, if you weep, for ʿUqayl, / and weep for Ḥārith, the lion of lions. Weep for them all, and do not name ⁹¹ them all, / and there is no equal to Abū Ḥukayma ⁹². For Badr, the nobles of Banū Huṣayṣ, / and Makhzūm, and the clan of Abū al-Walīd. Indeed, after them men have become masters, / and were it not for the day of Badr, they would not have become masters.” Ibn Abī al-Zinād informed me, saying: I heard my father reciting: “faces are humbled.” And “fates” are not denied. They said: The women of Quraysh went to Hind bint ʿUtba and said: “Will you not weep for your father, your brother, your uncle, and your family?” She said: “May I be shorn ⁹³! Should I weep for them so that Muḥammad and his companions hear and gloat over us, and the women of Banū al-Khazraj? No, by God, until I take vengeance on Muḥammad and his companions. Oil is forbidden to me to enter my head until we raid Muḥammad. By God, if I knew that grief would remove [vengeance] from my heart, I would weep, but nothing removes it except seeing my vengeance with my own eyes from the killers of the beloved.” So she remained in that state, not approaching oil, and she did not approach the bed of Abū Sufyān from the day she swore until the battle of Uḥud. News reached Nawfal ibn Muʿāwiya al-Dīlī, who was with his family and had been present with them at Badr, that Quraysh had wept for their dead. So he came and said: “O company of Quraysh, your forbearance has become light, your opinion foolish, and you have obeyed your women. Are your dead like those who are wept for? They are too great for weeping. Moreover, that removes your rage against the enmity of Muḥammad and his companions. Rage should not leave you until you attain your vengeance from your enemy.” Abū Sufyān ibn Ḥarb heard his words and said: “O Abū Muʿāwiya, by God, you have prevailed! No woman of Banū ʿAbd Shams has wailed for her slain until today, and no poet has lamented them but I forbade him, until we attain our vengeance from Muḥammad and his companions. Indeed, I am the avenger, the one seeking vengeance. My son Ḥanẓala and the chiefs of this valley have been killed. This valley has become bristling with their loss.” Muʿādh ibn Muḥammad al-Anṣārī narrated to me from ʿĀṣim ibn ʿUmar ibn Qatāda, who said: When the polytheists returned to Mecca and their chiefs and nobles had been killed, ʿUmayr ibn Wahb ibn ʿUmayr al-Jumaḥī came and sat with Ṣafwān ibn Umayya in the Ḥijr. Ṣafwān ibn Umayya said: “May God make life foul after the dead of Badr.” ʿUmayr ibn Wahb said: “Indeed, by God, there is no good in life after them. Were it not for a debt I have for which I find no repayment, and dependents for whom I leave nothing, I would set out to Muḥammad until I kill him, if I could fill my eyes with him. For it has reached me that he walks in the markets. I have an excuse with them: I will say, ‘I have come for this captive son of mine.’” Ṣafwān rejoiced at his words and said: “O Abū Umayya, will we see you do it?” He said: “Yes, by the Lord of this shrine!” Ṣafwān said: “Then your debt is upon me, and your dependents are like my dependents. You know that there is no man in Mecca more generous to his dependents than I.” ʿUmayr said: “I know that, O Abū Wahb.” Ṣafwān said: “Then your dependents are with my dependents; nothing is too much for me and too little for them, and your debt is upon me.” So Ṣafwān mounted him on a camel and equipped him, and provided for his dependents as he provided for his own. ʿUmayr ordered his sword to be sharpened ⁹⁴ and poisoned, then he set out for Medina and said to Ṣafwān: “Conceal me for a few days until I arrive there.” He left, and Ṣafwān did not mention him. ʿUmayr arrived and alighted at the gate of the mosque, hobbled his mount, took his sword and girded it, then headed toward the Messenger of God, may God bless him and grant him peace. ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, saw him while he was with a group of his companions talking and mentioning God’s blessing upon them at Badr. He saw ʿUmayr with the sword, and ʿUmar was alarmed by him and said to his companions: “Take this dog! This is the enemy of God who incited us on the day of Badr, estimated us for the people, and went up and down, informing Quraysh that we had no numbers and no ambush.” They rose and seized him. ʿUmar, may God be pleased with him, went to the Prophet, may God bless him and grant him peace, and said: “O Messenger of God, this is ʿUmayr ibn Wahb. He has entered the mosque with a weapon, and he is the treacherous, wicked one whom we do not trust with anything.” The Prophet, may God bless him and grant him peace, said: “Bring him to me!” So ʿUmar went out, took the sword belt, grasped it with his hand, and with his other hand took the sword hilt, then brought him to the Messenger of God, may God bless him and grant him peace. When the Messenger of God, may God bless him and grant him peace, saw him, he said: “O ʿUmar, step back from him!” When ʿUmayr approached the Prophet, may God bless him and grant him peace, he said: “Good morning!” The Prophet, may God bless him and grant him peace, said: “God has honored us above your greeting and made our greeting ‘peace,’ which is the greeting of the people of Paradise.” ʿUmayr said: “Your acquaintance with it is recent.” The Messenger of God, may God bless him and grant him peace, said to him: “God has replaced it for us with something better. What has brought you, O ʿUmayr?” He said: “I have come for my captive who is with you, that you may be lenient with us regarding him, for you are the clan and the family.” The Prophet, may God bless him and grant him peace, said: “What about the sword?”

He said: "May God disgrace these swords! Did they avail anything? I only forgot it when it fell while it was around my neck. By my life, I have another concern!" The Messenger of God, may God bless him and grant him peace, said to him: "Tell the truth, what brought you?" He said: "I came only for my captive." The Messenger of God, may God bless him and grant him peace, said: "What did you stipulate to Safwan ibn Umayya in the Hijr ⁹⁵?" Umair was startled and said: "What did I stipulate to him?" He said: "You undertook for him to kill me on condition that he pay your debt and support your family, and God is an obstacle between me and you ⁹⁶." Umair said: "I bear witness that you are the Messenger of God and that you are truthful, and I bear witness that there is no god but God! We used to deny you, O Messenger of God, the revelation and what comes to you from heaven. This conversation between me and Safwan was as you said; no one else knew of it, and I ordered him to conceal it during the nights of my journey, but God informed you of it. So I believe in God and His Messenger, and I testify that what you have brought is true. Praise be to God who has led me to this path!" The Muslims rejoiced when God guided him. Umar ibn al-Khattab, may God be pleased with him, said: "A pig was more beloved to me than him when he appeared, but now he is more beloved to me than some of my children." The Prophet, may God bless him and grant him peace, said: "Teach your brother the Quran and release his captive." Umair said: "O Messenger of God, I was striving to extinguish the light of God, so praise be to Him who guided me. Permit me to go to Quraysh and call them to God and to Islam; perhaps God will guide them and save them from destruction." So he permitted him, and he left and went to Mecca. Safwan would ask every rider coming from Medina about Umair, saying: "Has anything happened in Medina?" and he would say to Quraysh: "Rejoice at a battle that will make you forget the Battle of Badr." Then a man came from Medina, and Safwan asked him about Umair. He said: "He has embraced Islam." Safwan cursed him, and the polytheists in Mecca cursed him, saying: "Umair has apostatized!" Safwan swore that he would never speak to him or benefit him, and he abandoned his family. Umair came to them in that state, called them to Islam, and informed them of the truthfulness of the Messenger of God, may God bless him and grant him peace, and many people embraced Islam with him. Muhammad ibn Abi Humayd narrated to me from Abdullah ibn Amr ibn Umayya, who said: When Umair ibn Wahb arrived, he stayed with his family and did not approach Safwan ibn Umayya. He openly declared Islam and called to it. This reached Safwan, who said: "I knew when he did not start with me before his home, and he only traveled from me, that he has relapsed ⁹⁷. I will never speak to him from my head, nor benefit him or his family with any benefit ever." Umair stood before him while he was in the Hijr ⁹⁵ and said: "O Abu Wahb!" But he turned away from him. Umair said: "You are a chief among our chiefs. Do you see what we were upon—worshipping a stone and sacrificing to it—is this a religion? I bear witness that there is no god but God and that Muhammad is His servant and Messenger." Safwan did not answer him with a word. The Feeders ⁹⁸ among the polytheists at Badr The feeders among Abd Manaf were: al-Harith ibn Amir ibn Nawfal, Shayba and Utba, the two sons of Rabi'a; among Banu Asad: Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad, and Nawfal ibn Khuwaylid ibn al-Adawiyya; among Banu Makhzum: Abu Jahl; among Banu Jumah: Umayya ibn Khalaf; among Banu Sahm: Nubayh and Munabbih, the two sons of al-Hajjaj. He said ⁹⁹: Sa'id ibn al-Musayyab used to say: "No one fed at Badr except he was killed." He said: "There was disagreement among us about them, but this is the most reliable according to us. They mentioned a number, including Suhayl, Abu al-Bakhtari, and others." Hisham ibn Umara narrated to me from Uthman ibn Abi Sulayman, from Nafi' ibn Jubayr ibn Mut'im, from his father, who said: I came to the Prophet, may God bless him and grant him peace, in Medina for the ransom of the captives. I lay down in the mosque after the afternoon prayer, and drowsiness overcame me, so I slept. The sunset prayer was called, and I stood up startled by the recitation of the Prophet, may God bless him and grant him peace, in the sunset prayer: "By the Mount, and a Book inscribed" ¹⁰⁰. I listened to his recitation until I left the mosque. That day was the first time Islam entered my heart. Abdullah ibn Uthman ibn Abi Sulayman narrated to me from his father, who said: Fourteen men from Quraysh came for the ransom of their companions. Shu'ayb ibn Ubada narrated to me from Bashir ibn Muhammad ibn Abdullah ibn Zayd, who said: Fifteen men came. The first to arrive was al-Muttalib ibn Abi Wada'a, then they came after him three nights later. Muhammad ibn Salih narrated to me from Asim ibn Umar ibn Qatada, from Yazid ibn al-Nu'man ibn Bashir, from his father, who said: The Messenger of God, may God bless him and grant him peace, set the ransom on the day of Badr at four thousand [dirhams] for each man. Ishaq ibn Yahya narrated to me, saying: I asked Nafi' ibn Jubayr: "How much was the ransom?" He said: "The highest of them was four thousand, down to three thousand, down to two thousand, down to one thousand, down to some people ¹⁰¹ who had no wealth, so the Messenger of God, may God bless him and grant him peace, granted them favor." The Messenger of God, may God bless him and grant him peace, said about Abu Wada'a: "He has a clever son in Mecca who has wealth, and he will pay a high ransom for him." So he ransomed him for four thousand, and he was the first captive to be ransomed. That was because Quraysh said to his son al-Muttalib when they saw him preparing to go to his father: "Do not hurry, for we fear that you will spoil our captives for us, and Muhammad will see our eagerness and raise the ransom for us. If you can afford it, your people cannot afford what you can." He said: "I will not leave until you leave." He deceived them until, when they were heedless, he left at night heading east ¹⁰² on his mount, and traveled for four nights to Medina, and ransomed his father for four thousand. Quraysh blamed him for that, but he said: "I would not leave my father captive in the hands of the people while you are lying down ¹⁰³." Abu Sufyan ibn Harb said: "This is a young lad, impressed with his own opinion, and he will spoil things for you! By God, I will not ransom Amr ibn Abi Sufyan even if he stays a year or Muhammad releases him! By God, I am not the most needy among you, but I dislike that I should bring upon myself or bring upon you what is difficult for you, and that Amr should be like the rest of you." Names of the men who came for the captives From Banu Abd Shams: al-Walid ibn Uqba ibn Abi Mu'ayt, and Amr ibn al-Rabi' brother of Abu al-As; from Banu Nawfal ibn Abd Manaf: Jubayr ibn Mut'im; from Abd al-Dar: Talha ibn Abi Talha; from Banu Asad: Uthman ibn Abi Hubaysh; from Banu Makhzum: Abdullah ibn Abi Rabi'a, Khalid ibn al-Walid, Hisham ibn al-Walid ibn al-Mughira, Farwa ibn al-Sa'ib, and Ikrima ibn Abi Jahl; from Banu Jumah: Ubayy ibn Khalaf and Umayr ibn Wahb; from Banu Sahm: al-Muttalib ibn Abi Wada'a and Amr ibn Qays; from Banu Malik ibn Hisl: Mikraz ibn Hafs ibn al-Akhyaf ¹⁰⁴. Al-Mundhir ibn Sa'd narrated to me from Isa ibn Ma'mar, from Abbad ibn Abdullah, from Aisha, may God be pleased with her, who said: When the people of Mecca sent for the ransom of their captives, Zaynab, the daughter of the Messenger of God, may God bless him and grant him peace, sent for the ransom of her husband Abu al-As ibn al-Rabi', and she sent with it a necklace of hers that had belonged to Khadija—it is said that it was of onyx from Zafar ¹⁰⁵—which Khadija bint Khuwaylid had given her when she married Abu al-As. When the Messenger of God, may God bless him and grant him peace, saw the necklace, he recognized it and was moved with tenderness for her, and remembered Khadija and prayed for mercy upon her. He said: "If you see fit to release her captive for her and return her property to her, do so."

They said: "Yes, O Messenger of Allah." So they released Abu al-As ibn al-Rabi' and returned Zaynab's property to her. The Prophet ¹⁰⁶ took a pledge from Abu al-As to let her go, and he promised that. His brother 'Amr ibn al-Rabi' came with his ransom. The one who captured him was 'Abdullah ibn Jubayr ibn al-Nu'man, the brother of Khawwat ibn Jubayr. [Regarding Surah al-Anfal] "They ask you about the spoils of war." He said: When the Messenger of Allah ¹⁰⁶ gained spoils on the day of Badr, they disagreed, each group claiming they were more entitled to it, so this verse was revealed, which is His saying, Blessed and Exalted: "The believers are only those who, when Allah is mentioned, their hearts tremble, and when His verses are recited to them, they increase them in faith." He says: increases them in certainty. And in His saying: "Those are the believers, truly." He says: certainly. And in His saying: "As your Lord brought you out of your house with the truth." He says: Because your Lord commanded you to go out to Badr, that is the truth. Ibn Jurayj informed me, from Muhammad ibn 'Abbad ibn Ja'far al-Makhzumi, regarding His saying: "from your house" he said: from Medina. And in His saying: "And indeed, a party among the believers were unwilling. They argue with you about the truth after it has become clear, as if they were being driven to death while they were looking on." Some of his Companions disliked the Messenger of Allah's ¹⁰⁶ going out to Badr. They said: "We are few, and going out is not advisable!" Until there was great disagreement about that. And in His saying: "And when Allah promised you one of the two groups, that it would be yours." When the Messenger of Allah ¹⁰⁶ was before Badr, Jibril ¹⁰⁷ descended upon him and informed him of the march of Quraysh, while he intended their caravan. So Allah promised him either the caravan or the encounter with Quraysh to strike them. When they were at Badr, they took the water-skin and asked them about the caravan, but they informed them about Quraysh. The Muslims did not like that because it was a thorny issue, and they loved the caravan. And in His saying: "And Allah intended to establish the truth by His words." He says: to make the religion manifest. "And to cut off the roots of the disbelievers." meaning those of Quraysh who were killed at Badr. "That He might establish the truth." meaning to make the truth manifest, "and abolish the falsehood" which they brought, "even if the criminals disliked it." meaning Quraysh. "When you were calling upon your Lord, and He answered you, 'Indeed, I will reinforce you with a thousand from the angels, following one another.'" meaning some after others. "And Allah made it not except as good news." meaning the number of angels He informed them of, "and so that you might know that Allah supports you." "When He covered you with drowsiness as a security from Him." He says: He cast sleep upon you as a security from Him, and He cast it into your hearts. "And He sent down upon you from the sky water to purify you thereby." Some of them were in a state of major impurity ¹⁰⁸. "And to remove from you the evil suggestion of Satan." He says: he prays and does not perform ritual washing! "And to make steadfast your hearts by tranquility, and to make firm thereby the feet." The place was soft ground, so He made it compact ¹⁰⁹. "When your Lord inspired to the angels, 'I am with you, so make firm those who have believed.'" So the angel would appear in the form of a man and say: "Be steadfast, for they are nothing. I will cast terror into the hearts of those who disbelieve." So their hearts ¹¹⁰ would flutter, having a trembling like a pebble thrown into a basin. "So strike above the necks." meaning the necks, "and strike from them every fingertip." hand and foot. "That is because they opposed Allah and His Messenger." He says: they disbelieved in Allah and denied His Messenger. And in His saying: "That [is your reward], so taste it." meaning the killing at Badr, "and indeed for the disbelievers is the punishment of the Fire." "When you meet those who disbelieve in battle." up to His saying: "and evil is the destination." specifically on the day of Badr. "And you did not kill them, but Allah killed them." [This is about] the man from the Companions of the Prophet ¹⁰⁶ who said: "I killed so-and-so." "And you did not throw when you threw, but Allah threw." when the Prophet ¹⁰⁶ threw a handful of dust. "And that He might test the believers with a good test." meaning His support for them on the day of Badr. "If you seek victory, then victory has come to you." [This is] the saying of Abu Jahl: "O Allah, the one who most cuts family ties and brings what is unknown, so destroy him." "And if you desist" for those who remain of Quraysh, "it is better for you." meaning you become Muslim. "And if you return [to war], We will return [to killing you]." "And never will your company avail you anything." They said: "We have a group in Mecca; we will attack him with an attack that will strike him." "O you who have believed, obey Allah and His Messenger and do not turn away from him while you hear." meaning the call. This verse is about the day of Uhud; He reproached them for it. "Do not betray Allah and the Messenger, and do not betray your trusts." He says: do not be hypocritical, and fulfill everything you have been entrusted with. "And know that your wealth and your children are a trial." He says: when one's wealth increases, his trial becomes great and he becomes arrogant; when one has many children, he thinks he is mighty. And in His saying: "He will make for you a criterion." meaning a way out. "And when those who disbelieved plotted against you to restrain you or kill you." This was in Mecca before the Hijra ¹¹¹, when he intended to go out to Medina. "And when Our verses are recited to them, they say, 'We have heard; if we willed, we could say [something similar].'" to the end of the verse. "And when they said, 'O Allah, if this is the truth from You, then rain down upon us stones from the sky or bring us a painful punishment.'" He said: The speaker of this was al-Nadr ibn al-Harith. So Allah, Mighty and Majestic, revealed concerning him: "Then are they impatient for Our punishment? But when it descends upon their courtyard, evil will be the morning of those who were warned." ¹¹² on the day of Badr. "And Allah would not punish them while you are among them." meaning the people of Mecca. "And Allah would not punish them while they seek forgiveness." meaning they pray. Then He returned and said: "But why should Allah not punish them while they prevent [people] from al-Masjid al-Haram?" meaning the defeat and killing. And in His saying: "So taste the punishment for what you used to disbelieve." on the day of Badr. "Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah." up to His saying: "Then they will be overcome." When they went out to Badr, [it was] regret and remorse, then they were overcome, and they were killed at Badr. He says: "Then they will be gathered into Hell." "Say to those who have disbelieved, if they desist, what has previously occurred will be forgiven for them." He says: if they become Muslim, their past deeds will be forgiven. "But if they return [to hostility], then you have already seen those who were killed at Badr." "And fight them until there is no fitna." meaning no polytheism, "and the religion, all of it, is for Allah." so that Isaf and Na'ila are not mentioned. "And know that anything you gain as spoils, then indeed, for Allah is one-fifth of it and for the Messenger and for the near relatives and the orphans and the needy and the wayfarer." He said: What is for Allah is for the Messenger, and what is for the near relatives is the relatives of the Messenger of Allah. "And what We sent down upon Our Servant on the day of the Criterion, the day the two armies met." meaning the day of Badr, when truth was distinguished from falsehood. "When you were on the nearer bank." meaning the Companions of the Prophet ¹⁰⁶ when they camped at Badr, "and the polytheists were on the farther bank, with a sand dune between them, and the caravan was the caravan of Abu Sufyan, which had clung to the sea below Badr. And if you had made an appointment, you would have certainly differed in the appointment." inevitably one group would come before another. "But [it was] so that Allah might accomplish a matter already destined." the killing of those killed at Badr, "that those who perished might perish after clear evidence." He says: those who were killed were killed with excuse and proof, "and those who lived might live after clear evidence." "When Allah showed them to you in your sleep as few." He said: The Prophet ¹⁰⁶ slept that day, and they were made to appear few in his eyes. "And if He had shown them to you as many, you would have lost courage." He says: you would have been terrified, "and you would have disputed." He says: you would have disagreed.

You have differed, but Allah has granted safety, meaning the disagreement among you. Indeed, He is All-Knowing of what is in the breasts, meaning the weakness of your hearts. O you who have believed, when you meet a company [in battle], be firm and remember Allah much, meaning all together, so do not flee and say 'Allahu Akbar'. And do not dispute, lest you lose courage and your strength depart; and be patient, meaning upon the sword. He says: Magnify Allah in yourselves and do not display the takbir, for its display in war is a cause of failure. And do not be like those who came forth from their homes insolently and to be seen by people and avert [others] from the way of Allah, meaning the departure of Quraysh to Badr. And [remember] when Satan made their deeds pleasing to them and said, 'No one can overcome you today from among the people, and indeed, I am your protector.' All of this is the speech of Suraqa ibn Ju'shum. He says, according to what they narrate: Iblis appeared in his form on that day. And when the two companies saw each other, meaning the Prophet, peace and blessings be upon him, and Quraysh, Iblis retreated while he saw the angels killing and capturing, and he said, 'Indeed, I am disassociated from you; indeed, I see what you do not see.' He saw the angels. [Remember] when the hypocrites and those in whose hearts is disease said, 'Their religion has deluded them [i.e., the believers].' [They were] a group who had affirmed Islam, but when the companions of the Prophet, peace and blessings be upon him, appeared few in their eyes, they fled and said this speech, and they were killed upon their disbelief. They strike their faces and their backs, meaning their posteriors, but He used a euphemism. Al-Thawri informed us of that, from Abu Hashim, from Mujahid and Usama ibn Zayd, from his father. Like the custom of the people of Pharaoh, like the deed of the people of Pharaoh. And in His saying, 'Indeed, the worst of living creatures in the sight of Allah are those who have disbelieved' up to His saying, 'and they do not fear [Allah]' means [the tribes of] Qaynuqa', al-Nadir, and Qurayza. So if you gain dominance over them in war, then disperse by means of them, kill them. And if you fear from a people betrayal, [throw back to them their treaty on equal terms] to the end of the verse; it was revealed concerning Banu Qaynuqa'; the Prophet, peace and blessings be upon him, marched against them with this verse. And prepare against them whatever you are able of power, He said: archery, and of tethered horses. He says: Keep horses that neigh and are seen. And [also] others besides them whom you do not know, Allah knows them. He means Khaybar. And if they incline to peace, then incline to it, to the end of the verse, meaning Qurayza. But if they intend to deceive you, then sufficient for you is Allah. It is He who supported you with His victory, meaning Qurayza and al-Nadir when they said, 'We will submit and follow you.' O Prophet, sufficient for you is Allah and those who follow you of the believers for fighting. If there are among you twenty steadfast [persons], they will overcome two hundred. It was revealed concerning Badr, then it was abrogated by His saying, 'Now Allah has lightened [the burden] for you, and He knows that among you is weakness. So if there are among you one hundred steadfast, they will overcome two hundred.' So a man came to overcome two men. It is not for a prophet to have captives until he has inflicted a massacre [upon the enemy] in the land, meaning the Muslims taking captives on the day of Badr. You desire the commodities of this world, He says: the ransom, while Allah desires [for you] the Hereafter, He desires that they be killed. If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment. He said: [The decree] preceded permitting spoils. So consume what you have taken of war booty [as being] lawful and good. He said: The permitting of spoils. Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave shelter and aided – meaning Quraysh who emigrated before Badr, and gave shelter and aided the Ansar. As for His saying, 'And those who believed but did not emigrate – for you there is no guardianship of them until they emigrate.' He says: There is no inheritance between you and them until they emigrate. But if they seek help of you for the religion, then upon you is help, except against a people between whom and you is a treaty, meaning a term and covenant. And those who disbelieve are allies of one another. If you do not do that, there will be fitnah on earth and great corruption. He says: Do not take any of the disbelievers as allies; they are allies of one another. Then the verse of inheritance was abrogated. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah. Indeed, Allah is Knowing of all things. And in His saying, 'On the Day We will strike with the greatest assault' [113] is the day of Badr. 'Then soon will come [the matter of] binding' [114] is the day of Badr. 'Or there comes to them the punishment of a barren day' [115] is the day of Badr. 'Until when We open upon them a gate of severe punishment' [116] is the day of Badr. 'The company will be defeated and they will turn their backs' [117] is the day of Badr. 'And perhaps their term has drawn near' [118] – it was not long until the battle of Badr occurred. 'And leave Me with [the matter of] the deniers, those of ease [in life], and allow them respite a little' [119] was revealed shortly before the battle of Badr. 'And grant me from Yourself a supporting authority' [120] is the day of Badr. 'So be patient until Allah judges between us, and He is the best of judges' [121] is before the day of Badr. 'And whoever turns his back to them on that day' [122] He said: specifically the day of Badr. And it had been obligated upon them that when twenty meet two hundred, they should not flee; for if they do not flee, they will overcome. Then it was lightened for them, and He said, 'If there are among you one hundred steadfast, they will overcome two hundred' [123], so the first was abrogated. Ibn 'Abbas used to say: Whoever flees from two has fled, and whoever flees from three has not fled. And in His saying, 'Have you not considered those who exchanged the favor of Allah for disbelief and settled their people [in] the home of ruin?' [124] means Quraysh on the day of Badr. And in His saying, 'Until when We seize their affluent ones with punishment' [125] He said: with swords on the day of Badr. And in His saying, 'And We will surely let them taste the nearer punishment before the greater punishment' [126] He says: the sword on the day of Badr. Muhammad ibn Hilal narrated to me, from his father, from Abu Hurayra, concerning the saying of Allah, Exalted and Majestic, 'We seized their affluent ones with punishment' – he said: the day of Badr. Al-Thawri narrated to us, from 'Alqama ibn Marthad, from Mujahid, he said: with swords on the day of Badr. 'Umar ibn 'Uthman al-Makhzumi narrated to us from 'Abd al-Malik ibn 'Ubayd, from Mujahid, from Ubayy ibn Ka'b, concerning His saying, 'Or there comes to them the punishment of a barren day' [127] – he said: the day of Badr. Mention of those captured from the polytheists. Musa ibn Muhammad ibn Ibrahim narrated to me, from his father, he said: And Muhammad ibn Salih narrated to me, from 'Asim ibn 'Umar ibn Qatada, from Mahmud ibn Labid, they said: From Banu Hashim, 'Aqil ibn Abi Talib was captured. Mahmud said: 'Ubayd ibn Aws al-Zafari captured him. And Nawfal ibn al-Harith was captured by Jabbar ibn Sakhr, and 'Utba, an ally of Banu Hashim from Banu Fihr. 'A'idh ibn Yahya narrated to me, from Abu al-Huwayrith, he said: From Banu al-Muttalib ibn 'Abd Manaf, two men were captured: al-Sa'ib ibn 'Ubayd and 'Ubayd ibn 'Amr ibn 'Alqama; Salama ibn Aslam ibn Harish al-Ash'ali captured them. Ibn Abi Habiba narrated that to me from 'Abd al-Rahman ibn 'Abd al-Rahman al-Ansari. No one came for them, and they had no wealth, so the Messenger of Allah, peace and blessings be upon him, released them without ransom. And from Banu 'Abd Shams ibn 'Abd Manaf: 'Uqba ibn Abi Mu'ayt was killed as a captive at al-Safra' [128]; 'Asim ibn Thabit ibn Abi al-Aqlah killed him by order of the Prophet, peace and blessings be upon him, and the one who captured him was 'Abdullah ibn Salama al-'Ajlani and al-Harith ibn Abi...

1. ʿarājīn ibn Ṭāb : Palm branches from a type of date palm known as Ibn Tab, a variety of dates in Medina.
2. sahm gharib : A stray arrow, one shot without a known archer, often considered random or fateful.
3. Firdaws al-Aʿlā : The highest level of Paradise, the most exalted garden in Islamic cosmology.
4. inḥazala ẓahruh : His back was dislocated or sprained, causing inability to stand or move.
5. raqil : A tall palm tree, used metaphorically to describe a tall, strong person.
6. lā budd : There is no alternative or no way out; an expression of necessity.
7. ḥamala kullanā : He would carry our burden, meaning he would support or take responsibility for us.
8. Qubāth : A proper name; Qubath ibn Ashym al-Kinani, a companion who converted after Badr.
9. khayl wa rijāl : Horses and men, referring to cavalry and infantry, indicating military strength.
10. ʿaqira wa tarafaʿt : He was disabled (his mount was injured or he was stranded) and I moved on (escaped).
11. Ghayqa : A place near Mecca, on the road to Medina, about eight barids (48 miles) from Medina.
12. barīd : A unit of distance in medieval Islam, approximately 4 farsakhs or 12 miles (about 19 km).
13. al-Ghamīm : A valley or place on the road from Mecca to Medina, near al-Juhfa.
14. taramramt : I uttered or moved my lips to speak; here meaning he never spoke it aloud to anyone.
15. anfal : Spoils of war; specifically, the extra portion given to some fighters beyond the general distribution, or the spoils taken without fighting.
16. an faq : Equally; literally 'from a milking interval,' meaning equally or fairly.
17. al-wali : The governor or official appointed to oversee the distribution of spoils.
18. riththah : A worn-out or shabby garment; a piece of old cloth.
19. barid : A unit of distance, approximately 12 miles or 4 farsakhs.
20. Quba' : A place near Medina, known for the Quba Mosque.
21. khilafahu : After his departure; meaning after the Prophet had left Medina for Badr.
22. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
23. qatifah : A velvet garment or blanket, often red, used as a luxury item.
24. yaghull : To embezzle or misappropriate spoils of war; Quran 3:161.
25. jurm : Crime or sin; here referring to the act of embezzlement.
26. hady : Sacrificial animal brought to the Kaaba during pilgrimage.
27. safiy : The leader's right to select a special portion from the spoils before division.
28. tanafful : Taking an additional or special portion from the spoils, often by the leader.
29. anfal : Spoils of war; also the title of Quranic chapter 8.
30. ghul : A type of demon or monster in Arabian folklore, believed to kidnap people.
31. mutawarrikah : Sitting on the hip, a way of carrying a child.
32. bahasha : To smile or show affection, especially to a child.
33. lam yu'arrj 'alayhi : He did not pay attention to him; he ignored him.
34. al-Ghabah : A wooded area near Medina.
35. Quran 8:1 : They ask you about the spoils of war. Say: The spoils are for Allah and the Messenger.
36. ahdha : To give a gift or a portion, not a regular share.
37. ahdhawhu : They gave him a gift from each captive.
38. nasa : Hamstring tendon; cutting it disables the leg.
39. akhi : His brother; here referring to a fellow Muslim or relative.
40. al-Uthayl : A location on the way from Badr to Medina.
41. abaddahu al-basar : Fixed his gaze on him, staring intently.
42. kitāb Allāh : The Book of Allah, i.e., the Quran.
43. yudla'u : His tongue will hang out; a state of being unable to speak properly due to missing front teeth.
44. tami'ū : They desired; they became hopeful of life.
45. yaftha'uhu : Calming him down, soothing his anger.
46. ‘itratuk : Your close kin, specifically the descendants of the Prophet's clan.
47. uffin lakum... : Quran 21:67, part of Abraham's rebuke to his people.
48. fa man tabi'anī... : Quran 14:36, part of Abraham's prayer.
49. in tu‘adhdhibhum... : Quran 5:118, part of Jesus' statement.
50. rabbī lā tadhar... : Quran 71:26, Noah's prayer against the disbelievers.
51. rabbanā iṭmis... : Quran 10:88, Moses' prayer against Pharaoh and his people.
52. ‘aylah : Need, poverty; here meaning the Muslims were in need of ransom money.
53. Suhayl ibn Bayḍā’ : A companion who had emigrated to Abyssinia; the text notes a possible confusion with his brother Sahl.
54. ijārah : Protection or safe-conduct granted by a non-Muslim to a Muslim, often in pre-Islamic custom.
55. al-Uthayl : A valley three miles long, located two miles from Badr.
56. 'Irq : A place name; possibly a location on the route from Badr to Medina.
57. Sayyar : A valley or place name near al-Safra' on the route between Mecca and Medina.
58. shadd al-duha : The height of the forenoon, a time of day when the sun is high.
59. Dhu al-Anyab : A nickname meaning 'the one with the fangs' or 'the one with the long teeth'.
60. muqarranin : Bound together, i.e., tied with ropes or chains.
61. al-'Aliya : The upper part of Medina, referring to the high ground or the districts of certain tribes.
62. falla : A fugitive or one who has fled from battle; also used to mean a defeated remnant.
63. Shuqran : A servant of the Prophet, known for his role in managing captives.
64. hamit : A waterskin or leather bag used for carrying liquids.
65. hays : A type of food made from dates, clarified butter, and dried curds, mixed together.
66. mawrudan : Stricken with fever or illness.
67. Shanuka : A location between al-Suqya and Malal on the route to Medina.
68. qiran : A rope or binding used to tie captives together.
69. samurat : Acacia trees, specifically the species Acacia tortilis.
70. manāḥatihim : Mourning gathering, a practice where women would lament the dead.
71. mā malaktu : I could not control myself; an expression of overwhelming emotion.
72. samīʿū : They heard; a verb indicating auditory perception.
73. al-ḥanīfiyyūn : The Hanifites; a term for those following the pure monotheism of Abraham, here referring to the Muslims.
74. ṣumm al-jibāl : Solid mountains; a poetic expression for firm, unyielding mountains.
75. al-Watīr : A place near Mecca, possibly a mountain or valley.
76. al-Akhshabayn : Two mountains near Mecca, known as al-Akhshabān.
77. al-tarāʾib : The chest bones; a poetic reference to women beating their chests in grief.
78. al-Ḥijr : The stone enclosure near the Kaaba, also known as Hijr Isma'il.
79. jālis : Sitting; indicating a state of being seated.
80. ʿannī : About me; referring to the speaker himself.
81. maqtūlayn : Killed; dual form indicating two persons killed.
82. aḥmadu : I praise; first person singular verb of praise.
83. khaḍada ʿunuqahu : He bowed his neck; an idiom meaning to submit or be humiliated.
84. tastahillu wa-tadmaʿu : Eyes flow and weep; a poetic description of intense weeping.
85. bi-sakhaṭihim : By their anger; referring to the anger of the people.
86. tasīkhu bi-ahlihā : Sinks with its people; a metaphor for the earth swallowing them.
87. al-arwaʿ : The noble; a term for a person of high lineage and character.
88. sutūr : Curtains or veils, possibly used as a sign of mourning or to create a private space for wailing.
89. yaʾraba : From the root ʾ-r-b, meaning to be eager or to desire; here it implies that the captors would become greedy or demanding.
90. taṣāgharat al-khudūd : Literally 'faces are humbled' or 'faces become small,' indicating humiliation or abasement.
91. tasammī : From the root s-m-w, meaning to name or mention by name; here it means 'do not name them all' or 'do not specify.'
92. nadīd : Equal, peer, or match; someone of equal status or worth.
93. ḥalqā : An expression of distress or anger, literally 'may I be shorn' (of hair), used as an oath or exclamation.
94. shuḥidha : Sharpened; from the root sh-ḥ-dh, meaning to sharpen or whet a blade.
95. al-Ḥijr : The area around the Kaaba, a semicircular walled space.
96. Allāhu ḥā'ilun baynī wa baynak : God is an obstacle between me and you, meaning God will prevent you from killing me.
97. irtakasa : He relapsed or reverted to his former state (of disbelief).
98. al-muṭʿimūn : Those who provided food to the polytheists at the Battle of Badr.
99. qāla : He said, referring to the narrator or source.
100. wa-ṭ-Ṭūri wa-Kitābin masṭūrin : Quranic verse from Surah at-Tur (52:1-2): 'By the Mount, and a Book inscribed.'
101. qawm : A group of people, here referring to those who had no wealth to ransom.
102. mushriqan : Heading east, i.e., towards Medina.
103. mutadaǧǧiʿūn : Lying down, i.e., idle or unconcerned.
104. al-Akhyaf : A proper name, meaning 'the one with a cleft lip or foot.'
105. ǧazʿ Ẓafār : Onyx from Zafar, a type of precious stone from Yemen.
106. ṣallā llāhu ʿalayhi wa-sallam : Arabic phrase meaning 'may Allah bless him and grant him peace,' used after mentioning the Prophet Muhammad.
107. Jibrīl : The angel Gabriel, who delivered revelation to the prophets.
108. junub : State of major ritual impurity requiring a full-body wash (ghusl) before prayer.
109. labbadahu : He made it compact or firm, referring to the ground being made solid for walking.
110. af'idatuhum : Their hearts; literally 'livers,' but idiomatically used for hearts or innermost feelings.
111. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
112. sā'a ṣabāḥu l-mundharīn : Evil is the morning of those who were warned; a Quranic phrase indicating the dire consequences for those who ignore warnings.

The First Part [1]

Wajza ¹ was captured by Sa'd ibn Abi Waqqas. Al-Walid ibn 'Uqba ibn Abi Mu'ayt came to ransom him and paid four thousand [dirhams]. Muhammad ibn Yahya ibn Sahl narrated to me from Abu 'Ufayr that when the Prophet, may God bless him and grant him peace, ordered the prisoners to be returned, the one who [returned him] was the same Sa'd who had captured him the first time; then they cast lots for him and he again fell to Sa'd. 'Amr ibn Abi Sufyan fell into the Prophet's share by lot, having been captured by 'Ali; the Prophet sent him back without ransom for Sa'd ibn al-Nu'man ibn Akkal of Banu Mu'awiya, who had gone out for 'umra and was detained in Mecca. Abu al-'As ibn al-Rabi' was captured by Khirash ibn al-Simma. Ishaq ibn Kharija ibn 'Abd Allah narrated to me from his father, saying: His brother 'Amr ibn al-Rabi' came to ransom him. A confederate of theirs called Abu Risha was ransomed by 'Amr ibn al-Rabi'. 'Amr ibn al-Azraq was ransomed by 'Amr ibn al-Rabi'. Those who fell into his share were Tamim, the freedman of Khirash ibn al-Simma, and 'Uqba ibn al-Harith ibn al-Hadrami, who was captured by 'Umara ibn Hazm; he fell by lot to Ubayy ibn Ka'b, and was ransomed by 'Amr ibn Sufyan ibn Umayya. Abu al-'As ibn Nawfal ibn 'Abd Shams was captured by 'Ammar ibn Yasir, and his cousin came to ransom him. From Banu Nawfal ibn 'Abd Manaf: 'Adi ibn al-Khiyar, captured by Khirash ibn al-Simma—Ayyub ibn al-Nu'man narrated that to me—and 'Uthman ibn 'Abd Shams, the nephew of 'Utba ibn Ghazwan, a confederate of theirs, captured by Haritha ibn al-Nu'man, and Abu Thawr. Jubayr ibn Mut'im ransomed them. Abu Thawr was captured by Abu Marthad al-Ghanawi along with two others. From Banu 'Abd al-Dar ibn Qusayy: Abu 'Aziz ibn 'Umayr, captured by Abu al-Yasar; then lots were cast for him and he fell to Muhriz ibn Nadla. Abu 'Aziz was the full brother of Mus'ab ibn 'Umayr. Mus'ab said to Muhriz: "Tie his hands tightly, for he has a wealthy mother in Mecca." Abu 'Aziz said to him: "Is this your advice to me, my brother?" Mus'ab replied: "He is my brother, not you!" His mother sent four thousand [dirhams] for him, after asking what the highest ransom paid by Quraysh was, and was told four thousand. Al-Aswad ibn 'Amir ibn al-Harith ibn al-Sabbaq was captured by Hamza ibn 'Abd al-Muttalib; Talha ibn Abi Talha came to ransom both of them—two men. From Banu Asad ibn 'Abd al-'Uzza: al-Sa'ib ibn Abi Hubaysh ibn al-Muttalib ibn Asad, captured by 'Abd al-Rahman ibn 'Awf; al-Harith ibn 'A'idh ibn Asad, captured by Hatib ibn Abi Balta'a; and Salim ibn Shammakh, captured by Sa'd ibn Abi Waqqas. 'Uthman ibn Abi Hubaysh came to ransom them with four thousand [dirhams] for each man—three men. From Banu Taym: Malik ibn 'Abd Allah ibn 'Uthman, captured by Qutba ibn 'Amir ibn Hadida; he died in Medina as a prisoner. From Banu Makhzum: Khalid ibn Hisham ibn al-Mughira, captured by Sawad ibn Ghaziyya ²; Umayya ibn Abi Hudhayfa ibn al-Mughira, captured by Bilal; and 'Uthman ibn 'Abd Allah ibn al-Mughira, who had escaped on the day of Nakhla, was captured by Waqid ibn 'Abd Allah al-Tamimi on the day of Badr. He said: "Praise be to God who has given me power over you; you escaped the first time on the day of Nakhla." 'Abd Allah ibn Abi Rabi'a came to ransom them and paid four thousand [dirhams] for each of them. Al-Walid ibn al-Walid ibn al-Mughira was captured by 'Abd Allah ibn Jahsh; his brothers Khalid ibn al-Walid and Hisham ibn al-Walid came to ransom him. 'Abd Allah ibn Jahsh held out until they ransomed him for four thousand [dirhams]. Hisham did not want to reach that amount, wanting three thousand, but Khalid said to Hisham: "He is not your maternal brother; by God, if they demanded such and such for him, I would have paid it." Then they set out with him until they reached Dhu al-Hulayfa ³, where he escaped and came to the Prophet, may God bless him and grant him peace. It was said to him: "Did you not become a Muslim before being ransomed?" He said: "I disliked becoming a Muslim until I was ransomed for the same amount as my people ⁴." Then he became Muslim. Yahya ibn al-Mughira narrated to me from his father that he told him something similar, except that he said: "He was captured by Salit ibn Qays al-Mazini." Qays ibn al-Sa'ib was captured by 'Abda ibn al-Hashas; he detained him for a while thinking he had wealth. His brother Farwa ibn al-Sa'ib came to ransom him, but he also stayed for a while, then ransomed him for four thousand dirhams including some goods. From Banu Abi Rifa'a: Sayfi ibn Abi Rifa'a ibn 'Abid ⁵ ibn 'Abd Allah ibn 'Amr ibn Makhzum, who had no wealth; he was captured by a Muslim, stayed with them, then was released. Abu al-Mundhir ibn Abi Rifa'a was ransomed for two thousand. 'Abd Allah, who is Abu 'Ata' ibn al-Sa'ib ibn 'Abid ibn 'Abd Allah, was ransomed for one thousand dirhams; he was captured by Sa'd ibn Abi Waqqas. Al-Muttalib ibn Hantab ⁶ ibn al-Harith ibn 'Ubayd ibn 'Umar ibn Makhzum was captured by Abu Ayyub al-Ansari; he had no wealth, so he released him after a while. Khalid ibn al-A'lam, a confederate of theirs from 'Uqayl, who said: "We are not such that our wounds bleed on our heels, but on our feet blood drips." 'Ikrima ibn Abi Jahl came to ransom him; he was captured by Hubab ibn al-Mundhir ibn al-Jamuh—eight men. From Banu Jumah: 'Abd Allah ibn Ubayy ibn Khalaf, captured by Farwa ibn 'Amr al-Bayadi; his father Ubayy ibn Khalaf came to ransom him, but Farwa held out for a while. Abu 'Azza 'Amr ibn 'Abd Allah ibn Wahb was shown favor by the Prophet, may God bless him and grant him peace, who made him swear not to incite anyone against him, and released him without ransom. He was captured on the day of Uhud and beheaded. Wahb ibn 'Umayr ibn Wahb ibn Khalaf: his father 'Umayr ibn Wahb ibn Khalaf came to ransom him when Safwan sent him to the Prophet, may God bless him and grant him peace; he became Muslim and the Prophet sent his son to him without ransom. He was captured by Rifa'a ibn Rafi' al-Zuraqi. Rabi'a ibn Darraj ibn al-'Anbas ⁷ ibn Wahban ibn Wahb ibn Hudhafa ibn Jumah had no wealth, so he took something from him ⁸ and released him. Al-Fakih, the freedman of Umayya ibn Khalaf, was captured by Sa'd ibn Abi Waqqas—four men. From Banu Sahm ibn 'Amr: Abu Wada'a ibn Dubayra, who was the first prisoner to be ransomed; his son al-Muttalib came and ransomed him for four thousand. Farwa ibn Khunays ibn Hudhafa ibn Sa'id ibn Sa'd ibn Sahm was captured by Thabit ibn Aqram; 'Amr ibn Qays came to ransom him for four thousand. Hanzala ibn Qabisa ibn Hudhafa ibn Sa'id ibn Sa'd ibn Sahm was captured by 'Uthman ibn Maz'un. Al-Hajjaj ibn al-Harith ibn Sa'd was captured by 'Abd al-Rahman ibn 'Awf, but escaped and was then caught by Abu Dawud al-Mazini—four men. From Banu Malik ibn Hisl: Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik. Mikraz ibn Hafs ibn al-Akhyaf came to ransom him. He was captured by Malik ibn al-Dukhshum, who said: "I captured Suhayl and sought nothing else from all the nations. Khindif knows that the young man Suhayl is her youth when wronged. I struck with this sword until it bent, and forced myself upon the banner ⁹." When Mikraz came, he agreed to their terms regarding Suhayl and paid the ransom of four thousand. They said: "Give us our money." He said: "Yes, put a man in place of a man and let him go."

So 'Abdullah ibn Ja'far used to say: "A man for a man!" And Muhammad ibn Salih and Ibn Abi al-Zinad used to say: "A man for a man!" So they released Suhayl and imprisoned Mikraz ibn Hafs, and Suhayl sent the money in his place from Mecca. And 'Abd ¹⁰ ibn Zam'ah ibn Qays ibn Nasr ibn Malik, captured by 'Umayr ibn 'Awf, the freedman of Suhayl ibn 'Amr; and 'Abd al-'Uzza ibn Mashnu' ibn Waqdan ibn Qays ibn 'Abd Shams ibn 'Abd Wudd, whom the Messenger of Allah, may Allah bless him and grant him peace, named 'Abd al-Rahman, and he was captured by al-Nu'man ibn Malik—three [in total]. From the Banu Fihr: al-Tufayl ibn Abi Fani' and Ibn Jahdam. Muhammad ibn 'Amr narrated to me, from Muhammad ibn Yahya ibn Hibban, who said: The prisoners who were counted were forty-nine. 'Umar ibn 'Uthman narrated to me, from 'Abd al-Malik ibn 'Ubayd, from Ibn al-Musayyab, who said: The prisoners were seventy and the slain were seventy. Hamzah ibn 'Abd al-Wahid narrated to me, from 'Amr ibn Abi 'Amr, from Abu 'Ikrimah, from Ibn 'Abbas, similar to that. Muhammad narrated to me, from al-Zuhri, who said: The prisoners were more than seventy and the slain were more than seventy. Ya'qub ibn Muhammad ibn Abi Sa'sa'ah narrated to me, from 'Abd al-Rahman ibn 'Abdullah ibn Abi Sa'sa'ah, who said: Seventy-four were captured on the day of Badr. Listing of those who provided food among the polytheists on the way to Badr 'Abdullah ibn Ja'far narrated to me, from Muhammad ibn 'Uthman al-Yarbu'i, from 'Abd al-Rahman ibn Sa'id ibn Yarbu', who said: Those who provided food at Badr were nine: from 'Abd Manaf, three: al-Harith ibn 'Amir ibn Nawfal ibn 'Abd Manaf, and Shaybah and 'Utbah, the two sons of Rabi'ah; from the Banu Asad: Zam'ah ibn al-Aswad ibn al-Muttalib ibn Asad, and Nawfal ibn Khuwaylid ibn al-'Adawiyyah—two; from the Banu Makhzum: Abu Jahl ibn Hisham—one; from the Banu Jumah: Umayyah ibn Khalaf—one; from the Banu Sahm: Nubayh and Munabbih, the two sons of al-Hajjaj—two men. Isma'il ibn Ibrahim narrated to me, from Musa ibn 'Uqbah, who said: The first to slaughter for them was Abu Jahl at Marr al-Zahran, ten [camels]; then Umayyah ibn Khalaf at 'Usfan, nine; and Suhayl ibn 'Amr at Qudayd, ten. And they turned toward the waters from the direction of the sea, having lost the way, so they stayed there for a day, and Shaybah ibn Rabi'ah slaughtered nine for them; then they reached al-Juhfah in the morning, and 'Utbah ibn Rabi'ah slaughtered ten for them; then they reached al-Abwa' in the morning, and Qays al-Jumahi slaughtered nine for them; then so-and-so slaughtered ten for them; and al-Harith ibn [Maa] ¹¹ slaughtered nine for them; then Abu al-Bakhtari slaughtered ten at the water of Badr; and Miqyas slaughtered nine for them at the water of Badr; then the war occupied them, so they ate from their own provisions. Ibn Abi al-Zinad said: By Allah, I do not think Miqyas could afford even one, and al-Waqidi does not know Qays al-Jumahi. 'Abdullah ibn Ja'far narrated to me, from Umm Bakr bint al-Miswar, from her father, who said: The men would share in the food, so it would be attributed to one man while the rest were not mentioned. Listing of those who were martyred among the Muslims at Badr 'Abdullah ibn Ja'far narrated to me, saying: I asked al-Zuhri: How many Muslims were martyred at Badr? He said: Fourteen men. Then he counted them for me, and they are those whom I have named. And Muhammad ibn Salih narrated to me, from 'Asim ibn 'Amr ibn Rumman, similar to that: six from the Emigrants and eight from the Helpers. From the Banu al-Muttalib ibn 'Abd Manaf: 'Ubaydah ibn al-Harith, killed by Shaybah ibn Rabi'ah; the Prophet, may Allah bless him and grant him peace, buried him at al-Safra'. From the Banu Zuhrah: 'Umayr ibn Abi Waqqas, killed by 'Amr ibn 'Abd—Abu Bakr ibn Isma'il ibn Muhammad informed me of this, from his father—and 'Umayr ibn 'Abd 'Amr, Dhu al-Shimalayn ¹², killed by Abu Usamah al-Jushami. From the Banu 'Adi ibn Ka'b: 'Aqil ibn Abi al-Bukayr ¹³, an ally of theirs from the Banu Sa'd ibn Bakr, killed by Malik ibn Zuhayr al-Jushami; and Mihja', the freedman of 'Umar ibn al-Khattab, killed by 'Amir ibn al-Hadrami—Ibn Abi Habibah informed me of this, from Dawud ibn al-Husayn, who said: Muhammad ibn 'Abdullah narrated it to me from al-Zuhri. It is said that the first slain among the Emigrants was Mihja', the freedman of 'Umar. From the Banu al-Harith ibn Fihr: Safwan ibn Bayda', killed by Tu'aymah ibn 'Adi—Muhriz ibn Ja'far ¹⁴ ibn 'Amr narrated that to me, from Ja'far ibn 'Amr. From the Helpers, from the Banu 'Amr ibn 'Awf: Mubashshir ibn 'Abd al-Mundhir, killed by Abu Thawr; and Sa'd ibn Khaythamah, killed by 'Amr ibn 'Abd, and it is said by Tu'aymah ibn 'Adi. From the Banu 'Adi ibn al-Najjar: Harithah ibn Suraqah, shot by Hibban ibn al-'Ariqah with an arrow that hit his throat and killed him. [Al-Waqidi said: I heard the Meccans saying: Ibn al-'Ariqah] ¹⁵. From the Banu Malik ibn al-Najjar: 'Awf and Mu'awwidh, the two sons of 'Afra', killed by Abu Jahl. From the Banu Salimah ibn Haram: 'Umayr ibn al-Humam ibn al-Jamuh, killed by Khalid ibn al-A'lam. Muhammad ibn Salih narrated to me, saying: The first slain among the Helpers in Islam was 'Umayr ibn al-Humam, killed by Khalid ibn al-A'lam; and it is said: Harithah ibn Suraqah, shot by Hibban ibn al-'Ariqah. From the Banu Zurayq: Rafi' ibn al-Mu'alla, killed by 'Ikrimah ibn Abi Jahl. From the Banu al-Harith ibn al-Khazraj: Yazid ibn al-Harith ibn Fusuhm ¹⁶, killed by Nawfal ibn Mu'awiyah al-Dili. Ibn Abi Habibah narrated to me, from Dawud ibn al-Husayn, from 'Ikrimah, from Ibn 'Abbas, who said: Anasah, the freedman of the Prophet, may Allah bless him and grant him peace, was killed at Badr. Al-Thawri narrated to me, from al-Zubayr ibn 'Adi, from 'Ata', that the Prophet, may Allah bless him and grant him peace, prayed over the slain of Badr. And 'Abd Rabbih ¹⁷ ibn 'Abdullah narrated to me, from 'Ata', from Ibn 'Abbas, similar to that. Yunus ibn Muhammad al-Zafari narrated to me, saying: My father showed me four graves at Sayyar—a mountain pass in the defile of al-Safra'—and said: These are from the Muslim martyrs of Badr. And three at al-Dabbah—below the swift spring. And he showed me the grave of 'Ubaydah ibn al-Harith at Dhat Ajdal—in the defile below the stream. And Yunus ibn Muhammad narrated to me, from Mu'adh ibn Rifa'ah, that Mu'adh ibn Ma'is was wounded at Badr and died from his wound in Medina. And 'Ubayd ibn al-Sakan fell ill and died when he arrived. Yahya ibn 'Abd al-'Aziz narrated to me, from Sa'id ibn 'Amr, who said: The first Helper killed in Islam was 'Asim ibn Thabit ibn Abi al-Aqlah, killed by 'Amir ibn al-Hadrami at Badr; and the first Muslim killed among the Emigrants was Mihja', killed by 'Amir ibn al-Hadrami; and among the Helpers, 'Umayr ibn al-Humam, killed by Khalid ibn al-A'lam. And it is said the first of them was Harithah ibn Suraqah, killed by Hibban ibn al-'Ariqah, who shot him with an arrow. Listing of those killed among the polytheists at Badr From the Banu 'Abd Shams ibn 'Abd Manaf: Hanzalah ibn Abi Sufyan ibn Harb, killed by 'Ali ibn Abi Talib, may Allah be pleased with him. Musa ibn Muhammad narrated that to me from his father. And Yunus ibn Muhammad narrated to me from his father, similar to that. He said: Ibn Abi Habibah narrated it to me from Dawud ibn al-Husayn. And al-Harith ibn al-Hadrami, killed by 'Ammar ibn Yasir. And 'Amir ibn al-Hadrami, killed by 'Asim ibn Thabit ibn Abi al-Aqlah. 'Abdullah ibn Ja'far narrated that to me from Ibn Abi 'Awn. And 'Umayr ibn Abi 'Umayr and his son, and two freedmen of theirs; Salim, the freedman of Abu Hudhayfah, killed 'Umayr ibn Abi 'Umayr.

And 'Ubayda ibn Sa'id ibn al-'As was killed by al-Zubayr ibn al-'Awwam. This was related to me by Abu Hamza 'Abd al-Wahid ibn Maymun, from 'Urwa ibn al-Zubayr. [Ibn Hayyawayh said: I saw in an old copy: Abu Hamza 'Abd al-Malik ibn Maymun] ¹⁸. And it was related to me by Muhammad ibn Salih, from 'Asim ibn 'Umar ibn Qatada. And al-'As ibn Sa'id was killed by 'Ali ibn Abi Talib, peace be upon him. This was related to me by Muhammad ibn Salih, from 'Asim ibn 'Amr ibn Rumman, and Musa ibn Muhammad, from his father, similarly. And 'Uqba ibn Abi Mu'ayt was killed by 'Asim ibn Thabit by order of the Prophet, may God bless him and grant him peace, at al-Safra', executed by the sword. And 'Utba ibn Rabi'a was killed by Hamza ibn 'Abd al-Muttalib, may God be pleased with him. And Shayba ibn Rabi'a was killed by 'Ubayda ibn al-Harith, and Hamza and 'Ali finished him off. And al-Walid ibn 'Utba ibn Rabi'a was killed by 'Ali ibn Abi Talib, peace be upon him. And 'Amir ibn 'Abd Allah, an ally ¹⁹ of theirs from Anmar, was killed by 'Ali ibn Abi Talib, peace be upon him. And Ibn Abi Habiba related to me, from Dawud ibn al-Husayn, who said: He was killed by Sa'd ibn Mu'adh—twelve. And from Banu Nawfal ibn 'Abd Manaf: al-Harith ibn 'Amir ibn Nawfal was killed by Khubayb ibn Yasaf. And Tu'ayma ibn 'Adi was killed by Hamza ibn 'Abd al-Muttalib—two. And from Banu Asad: Rabi'a ibn al-Aswad was killed by Abu Dujana. 'Abd Allah ibn Ja'far informed me of this, from Ibn Abi 'Awn. And 'Abd Allah ibn Ja'far related to me, from Ja'far ibn 'Amr, who said: He was killed by Thabit ibn al-Jidh'. And al-Harith ibn Rabi'a was killed by 'Ali ibn Abi Talib, peace be upon him. And 'Aqil ibn al-Aswad ibn al-Muttalib was killed by Hamza and 'Ali, they shared in his killing. And Abu Ma'shar related to me, saying: 'Ali alone killed him. And Abu al-Bakhtari, who is al-'As ibn Hisham, was killed by al-Mujadhdhar ibn Dhiyad. This was related to me by Sa'id ibn Muhammad, from 'Umara ibn Ghaziyya, from Muhammad ibn Yahya ibn Hibban. And Sa'id ibn Muhammad related to me, from 'Umara ibn Ghaziyya, from 'Abbad ibn Tamim, who said: He was killed by Abu Dawud al-Mazini. And Ya'qub ibn Muhammad ibn Abi Sa'sa'a related to me, from Ayyub ibn 'Abd al-Rahman ibn Abi Sa'sa'a, who said: He was killed by Abu Dawud al-Mazini. And Ayyub ibn al-Nu'man related to me, from his father, who said: He was killed by Abu al-Yasar. And Nawfal ibn Khuwaylid ibn Asad, who is Ibn al-'Adawiyya, was killed by 'Ali ibn Abi Talib, may God be pleased with him. This was related to me by Muhammad ibn Salih, from 'Asim ibn 'Amr ibn Rumman, who said: And Ibn Abi Habiba related to me, from Dawud ibn al-Husayn, who said: And 'Umar ibn Abi 'Atika related to me, from Abu al-Aswad—five. And from Banu 'Abd al-Dar ibn Qusayy: al-Nadr ibn al-Harith ibn Kalada was killed by 'Ali ibn Abi Talib, executed by the sword at al-Uthayl by order of the Prophet, may God bless him and grant him peace. And Zayd ibn Mulays, the freedman of 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar, was killed by 'Ali ibn Abi Talib. This was related to me by Ayyub ibn al-Nu'man, from 'Ikrima ibn Mus'ab al-'Abdi. And 'Abd Allah ibn Ja'far related to me, from Ya'qub ibn 'Utba, who said: Bilal killed him. And from Banu Taym ibn Murra: 'Umayr ibn 'Uthman ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym was killed by 'Ali ibn Abi Talib, peace be upon him. This was related to me by Musa ibn Muhammad, from his father. And 'Uthman ibn Malik ibn 'Ubayd Allah ibn 'Uthman was killed by Suhayb. This was related to me by Musa ibn Muhammad, from his father—two. And from Banu Makhzum ibn Yaqaza, then from Banu al-Mughira ibn 'Abd Allah ibn 'Amr ibn Makhzum: Abu Jahl was struck by Mu'adh ibn 'Amr ibn al-Jamuh, and Mu'awwidh and 'Awf, the sons of 'Afra', and 'Abd Allah ibn Mas'ud finished him off. And al-'As ibn Hisham ibn al-Mughira was killed by 'Umar ibn al-Khattab, may God be pleased with him. This was related to me by Ibrahim ibn Sa'd, from Muhammad ibn 'Ikrima ibn 'Abd al-Rahman ibn al-Harith ibn Hisham, from Nafi' ibn Jubayr, and Muhammad ibn Salih, from 'Asim ibn 'Amr ibn Rumman, similarly. And Yazid ibn Tamim al-Tamimi, an ally of theirs, was killed by 'Ammar ibn Yasir. This was related to me by 'Abd Allah ibn Abi 'Ubayda, from his father. And it is said: 'Ali, peace be upon him. And Abu Musafi' al-Ash'ari, an ally of theirs, was killed by Abu Dujana. And Harmala ibn 'Amr ibn Abi 'Utba was killed by 'Ali—all our companions agree on that. And from Banu al-Walid ibn al-Mughira: Abu Qays ibn al-Walid was killed by 'Ali, peace be upon him. 'Abd Allah ibn Ja'far informed me of this, from Ja'far ibn 'Amr. And from Banu al-Fakih ibn al-Mughira: Abu Qays ibn al-Fakih ibn al-Mughira was killed by Hamza ibn 'Abd al-Muttalib. And Ishaq ibn Kharja said to me: Indeed, Habab ibn al-Mundhir killed him. And from Banu Umayya ibn al-Mughira: Mas'ud ibn Abi Umayya was killed by 'Ali ibn Abi Talib, may God be pleased with him. And from Banu 'Abid ²⁰ ibn 'Abd Allah ibn 'Umar ibn Makhzum, then from Banu Rifa'a, and he is Umayya ibn 'Abid: Rifa'a ibn Abi Rifa'a was killed by Sa'd ibn al-Rabi'. And Abu al-Mundhir ibn Abi Rifa'a was killed by Ma'n ibn 'Adi al-'Ajlani. And 'Abd Allah ibn Abi Rifa'a was killed by 'Ali ibn Abi Talib. And Zuhayr ibn Abi Rifa'a was killed by Abu Usayd al-Sa'idi. This was related to me by Ubayy ibn al-'Abbas ibn Sahl, from his father. And al-Sa'ib ibn Abi Rifa'a was killed by 'Abd al-Rahman ibn 'Awf. And from Banu Abi al-Sa'ib, and he is Sayfi ibn 'Abid ibn 'Abd Allah ibn 'Umar ibn Makhzum: al-Sa'ib ibn Abi al-Sa'ib was killed by al-Zubayr ibn al-'Awwam. And al-Aswad ibn 'Abd al-Asad ibn Hilal ibn 'Abd Allah ibn 'Umar ibn Makhzum was killed by Hamza ibn 'Abd al-Muttalib. All our companions informed us of that. And two allies of theirs from Tayyi': 'Amr ibn Sufyan was killed by Yazid ibn Ruqaysh, and his brother Jabbar ²¹ ibn Sufyan was killed by Abu Burda ibn Niyar ²². And from Banu 'Imran ibn Makhzum: Hajiz ibn al-Sa'ib ibn 'Uwaymir ibn 'A'idh was killed by 'Ali ibn Abi Talib, peace be upon him. And 'Uwaymir ibn 'A'idh ibn 'Imran ibn Makhzum was killed by al-Nu'man ibn Abi Malik—nineteen. And from Banu Jumah ibn 'Amr ibn Husays: Umayya ibn Khalaf was killed by Khubayb ibn Yasaf and Bilal, they shared in it. Ibn Abi Tu'ala informed me of this, from Khubayb ibn 'Abd al-Rahman, and Muhammad ibn Salih, from 'Asim ibn 'Umar, and Yazid ibn Rumman, similarly. And 'Ubayd ibn Yahya related to me, from Mu'adh ibn Rifa'a ibn Rafi', who said: Rifa'a ibn Rafi' ibn Malik killed him. And 'Ali ibn Umayya ibn Khalaf was killed by 'Ammar ibn Yasir. And Aws ibn al-Mu'ayyar ²³ ibn Ludhan was killed by 'Uthman ibn Maz'un and 'Ali ibn Abi Talib, they shared in it. And Qudama ibn Musa related to me, from 'A'isha bint Qudama, who said: 'Uthman ibn Maz'un killed him. And Munabbih ibn al-Hajjaj was killed by Abu al-Yasar, and it is said: 'Ali, and it is said: Abu Usayd al-Sa'idi. Ubayy ibn 'Abbas related to me, from his father, from Abu Usayd, who said: I killed Munabbih ibn al-Hajjaj. And Nubayh ibn al-Hajjaj was killed by 'Ali ibn Abi Talib, peace be upon him. And al-'As ibn Munabbih was killed by 'Ali ibn Abi Talib. And Abu al-'As ibn Qays ibn 'Adi ibn Sa'd ibn Sahm was killed by Abu Dujana. And Abu Ma'shar related to me, from his companions, who said: 'Ali, peace be upon him, killed him. And Hafs ibn 'Umar ibn 'Abd Allah ibn Jubayr, the freedman of 'Ali, peace be upon him, related that to me. And 'Asim ibn Abi 'Awf ibn Dubayra ibn Sa'id ibn Sa'd was killed by Abu Dujana—seven.

And from the Banu 'Amir ibn Lu'ayy, then from the Banu Malik ibn Hisl: Mu'awiya ibn 'Abd Qays, an ally ²⁴ of theirs, killed by 'Ukasha ibn Mihsan. And Ma'bad ibn Wahb, an ally of theirs from Kalb, killed by Abu Dujana. This was narrated to me by Ibn Abi Sabra, from Sa'd ibn Sa'id, the brother of Yahya. And 'Abdullah ibn Ja'far narrated to me from Ya'qub ibn 'Utba. And Muhammad ibn Salih narrated to me from 'Asim, who said: Abu Dujana killed him. The total number of those counted as killed is forty-nine men. [Among them, those killed by the Commander of the Faithful, 'Ali, peace be upon him, and those who participated in his killing: twenty-two men.] ²⁵ Listing of those who witnessed Badr from Quraysh and the Ansar Those who witnessed the battle, and those for whom the Messenger of God, may God bless him and grant him peace, allotted a share ²⁶ while they were absent: three hundred and thirteen men. Muhammad ibn 'Abdullah narrated to me from al-Zuhri, from 'Urwa, who said: And Ibn Abi Habiba narrated to me from Dawud ibn al-Husayn, from 'Ikrima, and Muhammad ibn Salih narrated to me from 'Asim ibn 'Umar and Yazid ibn Ruman. And Musa ibn Muhammad narrated to me from his father, to that effect: eight men for whom the Messenger of God, may God bless him and grant him peace, allotted their shares and rewards. And Sulayman ibn Bilal narrated to me from 'Amr ibn Abi 'Amr, from 'Ikrima, from Ibn 'Abbas, who said: Twenty freedmen ²⁷ witnessed Badr. And 'Abdullah ibn Ja'far narrated to me, saying: I heard 'Abdullah ibn Hasan say: None witnessed Badr except a Qurayshi, an Ansari, an ally of a Qurayshi, an ally of an Ansari, or a freedman of theirs. From the Banu Hashim: Muhammad, the Messenger of God, may God bless him and grant him peace, the pure and blessed; Hamza ibn 'Abd al-Muttalib; 'Ali ibn Abi Talib; Zayd ibn Haritha; Abu Marthad, Kanaz ibn Husayn al-Ghanawi; and Marthad ibn Abi Marthad, two allies of Hamza; Anasa, the freedman of the Prophet, may God bless him and grant him peace; and Abu Kabsha, the freedman of the Prophet, may God bless him and grant him peace. And Shuqran witnessed it, and he was a slave of the Prophet, may God bless him and grant him peace, and no share was allotted to him; he was in charge of the captives, and every man who had a captive gave him something ²⁸, so he obtained more than any man among the people obtained—eight besides Shuqran. And 'Abd al-'Aziz ibn Muhammad narrated to me from Ja'far ibn Muhammad, from his father, that the Prophet, may God bless him and grant him peace, allotted a share and reward for Ja'far ibn Abi Talib—but our companions did not mention him, and his name is not in the beginning of the book. And from the Banu al-Muttalib ibn 'Abd Manaf: 'Ubayda ibn al-Harith ibn 'Abd al-Muttalib ibn 'Abd Manaf; al-Husayn ibn al-Harith ibn 'Abd al-Muttalib ibn 'Abd Manaf; al-Tufayl ibn al-Harith ibn 'Abd al-Muttalib ibn 'Abd Manaf; and Mistah ibn Uthatha ibn 'Abbad ibn 'Abd al-Muttalib ibn 'Abd Manaf—four. And from the Banu 'Abd Shams ibn 'Abd Manaf: 'Uthman ibn 'Affan ibn Abi al-'As ibn Umayya ibn 'Abd Shams, may God be pleased with him; he was not present, having stayed behind with the Prophet's daughter Ruqayya, so the Messenger of God, may God bless him and grant him peace, allotted him his share and reward—all the people mentioned this; and Abu Hudhayfa ibn 'Utba ibn Rabi'a; and Salim, the freedman of Abu Hudhayfa. And from their allies from the Banu Ghanm ibn Dudan: 'Abdullah ibn Jahsh ibn Ri'ab; 'Ukasha ibn Mihsan; Abu Sinan ibn Mihsan; Sinan ibn Abi Sinan ibn Mihsan; Shuja' ibn Wahb; 'Utba ibn Wahb; Rabi'a ibn Aktham; Yazid ibn Ruqaysh; and Muhriz ibn Nadla ibn 'Abdullah. And from their allies from the Banu Sulaym: Malik ibn 'Amr; Midlaj ibn 'Amr; Thaqaf ibn 'Amr; and an ally of theirs from Tayy', Suwayd ibn Makhshi. Abu Ma'shar and Ibn Abi Habiba narrated it to me from Dawud ibn al-Husayn, who said: 'Abdullah ibn Ja'far al-Zuhri claimed to me that he is Arbad ibn Humayra, and that his kunya ²⁹ is Abu Makhshi, and that he is from the Banu Asad ibn Khuzayma themselves. And some of our companions informed us that Subayh, the freedman of al-'As, prepared to go to Badr but fell ill, so he loaded Abu Salama ibn 'Abd al-Asad on his camel, then he witnessed all the campaigns with the Prophet, may God bless him and grant him peace—they are sixteen besides Subayh. And from the Banu Nawfal ibn 'Abd Manaf: 'Utba ibn Ghazwan ibn Jabir ibn Ahyab ibn Nusayb ibn Malik ibn al-Harith ibn Mazin ibn Mansur ibn 'Ikrima; his brother Sulaym. And from the Banu Mazin: Hubab, the freedman of 'Utba ibn Ghazwan—two. And from the Banu Asad ibn 'Abd al-'Uzza: al-Zubayr ibn al-'Awwam; Hatib ibn Abi Balta'a, an ally of theirs; and Sa'd, the freedman of Hatib—three. And from the Banu 'Abd ibn Qusayy: Tulayb ibn 'Umayr ibn Wahb. 'Abdullah ibn Ja'far narrated that to me from Isma'il ibn Muhammad and Muhammad ibn 'Abdullah ibn 'Amr. And Qudama ibn Musa narrated it to me from 'A'isha bint Qudama. And from the Banu 'Abd al-Dar ibn Qusayy: Mus'ab ibn 'Umayr; and Suwaybit ibn Harmala ibn Malik ibn 'Umayla ibn al-Sabbaq ibn 'Abd al-Dar ibn Qusayy—two. And from the Banu Zuhra ibn Kilab: 'Abd al-Rahman ibn 'Awf ibn 'Abd al-Harith ibn Zuhra; Sa'd ibn Abi Waqqas ibn Ahyab ibn 'Abd Manaf ibn Zuhra; and 'Umayr ibn Abi Waqqas. And from their allies: 'Abdullah ibn Mas'ud al-Hudhali; al-Miqdad ibn 'Amr ibn Tha'laba ibn Malik ibn Rabi'a ibn Thumama ibn Matrud ibn Zuhayr ibn Tha'laba ibn Malik ibn al-Sharid ibn Fa's ibn Dhuraym ibn al-Qayn ibn Ahud ibn Bahra', and he is the one who was called al-Miqdad ibn al-Aswad ibn 'Abd Yaghuth ibn 'Abd ibn al-Harith ibn Zuhra; Khabbab ibn al-Aratt ibn Jandala ibn Sa'd ibn Khuzayma ibn Ka'b ibn Sa'd, the freedman of Umm Siba' bint Anmar. Musa ibn Ya'qub ibn 'Abdullah ibn Wahb ibn Zam'a informed me of Khabbab's lineage, from Abu al-Aswad Muhammad ibn 'Abd al-Rahman ibn Nawfal ibn Asad ibn 'Abd al-'Uzza, the orphan of 'Urwa. And Mas'ud ibn al-Rabi' from al-Qarra; and Dhu al-Yadayn, 'Umayr ibn 'Abd 'Amr ibn Nadla ibn Ghabshan ibn Sulaym ibn Malik ibn Afsa from Khuza'a—eight. And from the Banu Taym: Abu Bakr al-Siddiq, may God be pleased with him, and he is 'Abdullah ibn 'Uthman ibn 'Amir ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym; Talha ibn 'Ubaydullah, may God be pleased with him, for whom the Messenger of God, may God bless him and grant him peace, allotted a share and reward; Bilal ibn Rabah; 'Amir ibn Fuhayra, the freedman of Abu Bakr; and Suhayb ibn Sinan—five. And from the Banu Makhzum ibn Yaqaza: Abu Salama ibn 'Abd al-Asad ibn Hilal ibn 'Abdullah ibn 'Umar ibn Makhzum; Shammas ibn 'Uthman ibn al-Sharid; Arqam ibn Abi al-Arqam; 'Ammar ibn Yasir; and Mu'attib ibn 'Awf ibn al-Hamra', an ally of theirs from Khuza'a—five. And from the Banu 'Adi ibn Ka'b: 'Umar ibn al-Khattab ibn Nufayl ibn 'Abd al-'Uzza ibn Riyah; Zayd ibn al-Khattab; Sa'id ibn Zayd ibn 'Amr ibn Nufayl—the Prophet, may God bless him and grant him peace, had sent him and Talha to scout the caravan, so he allotted him his share and reward; and 'Amr ibn Suraqa ibn al-Mu'tamir ibn Anas ibn Adhat ³⁰ ibn Riyah. And from their allies from the Banu Sa'd ibn Layth: 'Aqil ibn Abi al-Bukayr, killed at Badr; Khalid ibn Abi al-Bukayr, killed on the day of al-Raji'; Iyas ³¹ ibn Abi al-Bukayr; 'Amir ibn Abi al-Bukayr; Mihja', the freedman of 'Umar from Yemen; Khawli and his son, two allies of theirs; 'Amir ibn Rabi'a al-'Anzi—'Anz is a branch of Rabi'a—an ally of theirs; and Waqid ibn 'Abdullah al-Tamimi, an ally of theirs—thirteen. And from the Banu Jumah ibn 'Amr: 'Uthman ibn Maz'un; Qudama ibn Maz'un; 'Abdullah ibn Maz'un; al-Sa'ib ibn 'Uthman ibn Maz'un; and Ma'mar ibn al-Harith—five.

And from the Banu Sahm ibn 'Amr: Khunays ³² ibn Hudhafa ibn Qays. And from the Banu Malik ibn Hisl: 'Abdullah ibn Makhrama ibn 'Abd al-'Uzza, and 'Abdullah ibn Suhayl ibn 'Amr—he had come with the polytheists but then defected to the Muslims—and Wahb ibn Sa'd ibn Abi Sarh. Muhammad ibn 'Abdullah narrated it to me from al-Zuhri, who said: Ibn Abi Habiba narrated it to me from Dawud ibn al-Husayn from 'Ikrima, who said: 'Abdullah ibn Ja'far narrated it to me from Isma'il ibn Muhammad. And Abu Sabra ibn Abi Ruhm, and 'Umayr ibn 'Awf, the freed slave of Suhayl ibn 'Amr, and Sa'd ibn Khawla, an ally of theirs from Yemen, and Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wadd. 'Abdullah ibn Ja'far narrated it to me from 'Abd Rabbih ibn Sa'id from Muhammad ibn 'Amr ibn 'Ata'—that is, six besides Hatib. 'Ata' ibn Muhammad ibn 'Amr ibn 'Ata' narrated to me from his father, who said: 'Abdullah ibn Suhayl went out with his father in his company, and his father had no doubt that he was following his religion. When they drew near, he defected until he came to the Messenger of God, may God bless him and grant him peace, before the battle. That angered his father. Suhayl said: 'God made good come from that for me and for him.' And from the Banu al-Harith ibn Fihr: Abu 'Ubayda, whose name is 'Amir ibn 'Abdullah ibn al-Jarrah, and Safwan ibn Bayda', and Suhayl ibn Bayda', and 'Iyad ibn Zuhayr, and Ma'mar ibn Abi Sarh, and 'Amr ibn Abi 'Amr—they are from the Banu Dabba—six in total. Nafi' ibn Abi Nafi' Abu al-Husayb and Ibn Abi Sabra narrated to me from Hisham ibn 'Urwa from his father, who said: The shares of Quraysh on the day of Badr were one hundred shares. Musa ibn Muhammad narrated to me from his father, who said: Quraysh were eighty-six men, and the Ansar were two hundred and twenty-seven men. And 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me from Abu al-Huwayrith from Muhammad ibn Jubayr, who said: Quraysh were seventy-three men, and the Ansar were two hundred and forty men. And from the Ansar, from the Banu 'Abd al-Ashhal: Sa'd ibn Mu'adh ibn al-Nu'man ibn Imru' al-Qays ibn Zayd ibn 'Abd al-Ashhal, and 'Amr ibn Mu'adh ibn al-Nu'man, and al-Harith ibn Aws ibn Mu'adh ibn al-Nu'man, and al-Harith ibn Anas ibn Rafi' ibn Imru' al-Qays. And from the Banu 'Abd ibn Ka'b ibn 'Abd al-Ashhal, the Banu Za'ura': Sa'd ibn Malik ibn 'Abd ibn Ka'b, and Salama ibn Salama ibn Waqsh, and 'Abbad ibn Bishr ibn Waqsh, and Salama ibn Thabit ibn Waqsh, and Rafi' ibn Yazid ibn Kurz ibn Sakan ibn Za'ura' ibn 'Abd al-Ashhal, and al-Harith ibn Khazama ibn 'Adi ibn Abi Ghanam ibn Salim ibn 'Awf ibn 'Amr ibn 'Awf, an ally of theirs from the Banu Haritha of the Qawaqila ³³, his dwelling among them, and Muhammad ibn Maslama ibn Khalid ibn 'Adi ibn Majda'a ibn Haritha ibn al-Harith, from the Banu Haritha, and Salama ibn Aslam ibn Harish ibn 'Adi ibn Majda'a—killed on the day of the Bridge of Abu 'Ubayd in the year fourteen—and Abu al-Haytham ibn al-Tayyihan, and 'Ubayd ibn al-Tayyihan, two allies of theirs from Bali, and 'Abdullah ibn Sahl—fifteen men. And from the Banu Haritha ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Mas'ud ibn 'Abd Sa'd ibn 'Amir ibn 'Adi ibn Jusham ibn Majda'a ibn Haritha, and Abu 'Abs ibn Jabr ibn 'Amr ibn Zayd ibn Jusham ibn Haritha. And from their allies: Abu Burda ibn Niyar from Bali—three men. And 'Abd al-Majid ibn Abi 'Abs narrated to me from his father, and Muhammad ibn Salih from 'Asim ibn 'Umar from Mahmud ibn Labid the same—'Abd al-Majid ibn Abi 'Abs ibn Muhammad ibn Abi 'Abs ibn Jabr. And from the Banu Zafar, from the Banu Sawad ibn Ka'b: Qatada ibn al-Nu'man ibn Zayd, and 'Ubayd ibn Aws ibn Malik ibn Sawad. And from the Banu Rizah ibn Ka'b: Nasr ³⁴ ibn al-Harith ibn 'Abd Rizah ibn Zafar ibn Ka'b. And from their allies: two men from Bali, 'Abdullah ibn Tariq ibn Malik ibn Taym ibn Shu'ba ibn Sa'd Allah ibn Fran ³⁵ ibn Bali ibn 'Amr ibn al-Haff ibn Quda'a—killed at al-Raji' ³⁶—and his maternal brother Mu'attib ibn 'Ubayd ibn Anas ibn Taym ibn Shu'ba ibn Sa'd Allah ibn Fran ibn Bali ibn 'Amr ibn al-Haff ibn Quda'a—eight men. 'Abd al-Majid ibn Abi 'Abs narrated that to me from his father, and Muhammad ibn Salih from 'Asim ibn 'Umar from Mahmud ibn Labid. And Ibn Abi Habiba narrated it to me from Dawud ibn al-Husayn the same. And from the Banu Umayya ibn Zayd ibn Malik ibn 'Awf: Mubashshir ibn 'Abd al-Mundhir ibn Zanbar ³⁷—killed at Badr—and Rifa'a ibn 'Abd al-Mundhir, and Sa'd ibn 'Ubayd ibn al-Nu'man ibn Qays ibn 'Amr ibn Umayya ibn Zayd ibn Umayya, and 'Uwaym ibn Sa'ida, and Rafi' ibn 'Anjada—his mother's name is 'Anjada—and 'Ubayd ibn Abi 'Ubayd, and Tha'laba ibn Hatib, and Abu Lubaba ibn 'Abd al-Mundhir—the Prophet, may God bless him and grant him peace, appointed him over Medina and gave him his share and reward, having sent him back from al-Rawha'—and al-Harith ibn Hatib, sent back from al-Rawha', given his share and reward—nine men. And from the Banu Dubay'a ibn Zayd ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: 'Asim ibn Thabit ibn Qays—and Qays is Abu al-Aqlah, his patronymic is Ibn 'Isma ibn Malik ibn Umayya ibn Dubay'a—killed at al-Raji'—and al-Ahwas the poet is from his descendants—and Mu'attib ibn Qushayr ibn Mulayl ibn Zayd ibn al-'Attaf, and Abu Mulayl ibn al-Az'ar ibn Zayd ibn al-'Attaf, with no descendants, and 'Umayr ibn Ma'bad ibn al-Az'ar, with no descendants, and Sahl ibn Hunayf ibn Wahib ibn 'Ukaym ibn al-Harith ibn Tha'laba—five men. And from the Banu 'Ubayd ibn Zayd ibn Malik ibn 'Amr ibn 'Awf: Unays ibn Qatada ibn Rabi'a ibn Khalid ibn al-Harith ibn 'Ubayd ibn Zayd—killed on the day of Uhud, and he was the husband of Khansa' bint Khidham, with no descendants. And from their allies: Ma'n ibn 'Adi ibn al-Jadd ibn al-'Ajlan—killed on the day of al-Yamama—and Rib'i ibn Rafi', and Thabit ibn Aqram—killed on the day of Tulayha—and 'Abdullah ibn Salama ibn Malik ibn al-Harith ibn 'Adi ibn al-Jadd ibn al-'Ajlan, and Zayd ibn Aslam ibn Tha'laba ibn 'Adi ibn al-Jadd ibn al-'Ajlan, with no descendants. And 'Asim ibn 'Adi ibn al-Jadd ibn al-'Ajlan went out, but the Prophet, may God bless him and grant him peace, sent him back—and gave him his reward and share—to the Mosque of Harm ³⁸ because of something he had heard about them. And Salim, the freed slave of Thubayta bint Ya'ar—killed on the day of al-Yamama. Aflah ibn Sa'id narrated to me from Sa'id ibn 'Abd al-Rahman ibn Ruqaysh from Abu al-Baddah ibn 'Asim that—eight men. And from the Banu Tha'laba ibn 'Amr ibn 'Awf: 'Abdullah ibn Jubayr ibn al-Nu'man—killed on the day of Uhud, he was the commander appointed by the Prophet, may God bless him and grant him peace, over the archers on the day of Uhud—and 'Asim ibn Qays, and Abu Dyah ibn Thabit, and Abu Hanna—and Abu Hanna was not at Badr—and Salim ibn 'Umayr, who was one of the Weepers ³⁹, and al-Harith ibn al-Nu'man ibn Abi Khadma ⁴⁰, and Khawwat ibn Jubayr ibn al-Nu'man—he was injured at al-Rawha'. 'Abd al-Malik ibn Sulayman narrated to me from Khawwat ibn Salih from his father that—eight men. And from the Banu Jahjaba ibn Kulafa ibn 'Awf ibn 'Amr ibn 'Awf: al-Mundhir ibn Muhammad ibn 'Uqba ibn Uhayha ibn al-Julah ibn Harish ibn Jahjaba ibn Kulafa, and he is called Abu 'Abda, and he has no descendants, but Uhayha has descendants from other than him.

Among their allies from Banu Unayf: Abu 'Aqil ibn 'Abd Allah ibn Tha'laba ibn Bayhan. Abu 'Aqil's name was 'Abd al-'Uzza, but the Messenger of Allah, may Allah bless him and grant him peace, renamed him 'Abd al-Rahman, the enemy of idols ⁴¹. He was killed at al-Yamama. He is Abu 'Aqil ibn 'Abd Allah ibn Tha'laba ibn Bayhan ibn 'Amir ibn Unayf ibn Jusham ibn 'Abd Allah ibn Taym ibn Yarash ibn 'Amir ibn 'Ubayla ⁴² ibn Qasmil ibn Fran ibn Baliy ibn 'Amr ibn al-Haf ibn Quda'a—two. From Banu Ghanm ibn al-Silm ibn Imri' al-Qays ibn Malik ibn al-Aws ibn Haritha: Sa'd ibn Khaythama, killed at Badr; al-Mundhir ibn Qudama; Malik ibn Qudama; Ibn 'Arfaja; and Tamim, a freed slave of Banu Ghanm ibn al-Silm—five. These are the Aws. From Banu Mu'awiya ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: Jabir ibn 'Atik ibn al-Harith ibn Qays ibn Haysha ibn al-Harith ibn Mu'awiya; Malik ibn Thabit ibn Numayla, an ally of theirs from Muzayna; Nu'man ibn 'Asar ⁴³, an ally of theirs from Baliy; and al-Harith ibn Qays ibn Haysha ibn al-Harith ibn Umayya—not confirmed. From Banu Malik ibn al-Najjar ibn 'Amr ibn al-Khazraj, then from Banu Ghanm ibn Malik, then from Banu Tha'laba ibn 'Abd 'Awf ibn Ghanm: Abu Ayyub, whose name is Khalid ibn Zayd ibn Kulayb ibn Tha'laba, died in the land of the Byzantines during the time of Mu'awiya. From Banu 'Usayra ibn 'Abd 'Awf: Thabit ibn Khalid ibn al-Nu'man ibn Khansa' ibn 'Usayra. From Banu 'Amr ibn 'Abd 'Awf: 'Umara ibn Hazm ibn Zayd; and Suraqa ibn Ka'b ibn 'Abd al-'Uzza ibn Ghaziyya ibn 'Amr ibn 'Abd. From Banu 'Ubayd ibn Tha'laba ibn Ghanm ibn Malik: Haritha ibn al-Nu'man; and Sulaym ibn Qays ibn Qahd—Qahd's name is Khalid ibn Qays ibn Tha'laba ibn 'Ubayd ibn Tha'laba ibn Ghanm. From Banu 'A'idh ibn Tha'laba ibn Ghanm: Suhayl ibn Rafi' ibn Abi 'Amr ibn 'A'idh ibn Tha'laba ibn Ghanm; and 'Adi ibn Abi al-Zaghba'—Abu al-Zaghba''s name is Sinan ibn Subay' ibn Tha'laba ibn Rabi'a ibn Budayl ibn Sa'd ibn 'Adi ibn Nasr ibn Kahil ibn Nasr ibn Malik ibn Ghatafan ibn Qays ibn Juhayna—eight. From Banu Zayd ibn Tha'laba ibn Ghanm: Mas'ud ibn Aws ibn Zayd; Abu Khuzayma ibn Aws ibn Asram ibn Zayd ibn Tha'laba; and Rafi' ibn al-Harith ibn Sawad ibn Zayd ibn Tha'laba—three. From Banu Sawad ibn Malik ibn Ghanm ibn 'Awf: 'Awf, Mu'awwidh, and Mu'adh, sons of al-Harith ibn Rafa'a ibn Sawad, the sons of 'Afra'—she is the daughter of 'Ubayd ibn Tha'laba; Nu'ayman ibn 'Amr ibn Rafa'a ibn al-Harith ibn Sawad; 'Amir ibn Mukhallad ibn Sawad; 'Abd Allah ibn Qays ibn Khalid ibn Khalada ibn al-Harith ibn Sawad; 'Amr ibn Qays ibn Sawad; Qays ibn 'Amr ibn Qays ibn Zayd ibn Sawad; Thabit ibn 'Amr ibn Zayd ibn 'Adi ibn Sawad; 'Usayma, an ally of theirs; and a man from Juhayna called Wadi'a ibn 'Amr ibn Jurad ibn Yarbu' ibn Tuhayl ibn 'Amr ibn Ghanm ibn al-Rabi'a ibn Rushdan ibn Qays ibn Juhayna. 'Abd Allah ibn Abi 'Ubayda narrated to me from his father, saying: I heard al-Rubayyi' bint Mu'awwidh ibn 'Afra' say: Abu al-Hamra' was a freed slave of al-Harith ibn Rafa'a, and they both witnessed Badr. He said: Ibn Abi Habiba narrated to me from Dawud ibn al-Husayn similarly—twelve including Abu al-Hamra'. So the total of those who witnessed from Banu Ghanm ibn Malik ibn al-Najjar is twenty-three including Abu al-Hamra'. From Banu 'Amir ibn Malik ibn al-Najjar, then from Banu 'Amr ibn Mabdhul, then from Banu 'Atik ibn 'Amr ibn Mabdhul: Tha'laba ibn 'Amr ibn Mihsan ibn 'Amr ibn 'Atik; Sahl ibn 'Atik ibn al-Nu'man ibn 'Amr ibn 'Atik; and al-Harith ibn al-Simma ibn 'Amr ibn 'Atik—he was injured at al-Rawha', and the Messenger of Allah, may Allah bless him and grant him peace, assigned him his share and reward—our companions all narrated this to me—and he was killed on the day of Bi'r Ma'una. They are three. From Banu 'Amr ibn Malik, who are Banu Hudayla, then from Banu Qays ibn 'Ubayd ibn Zayd ibn Rafa'a ibn Mu'awiya ibn 'Amr ibn Malik: Ubayy ibn Ka'b ibn Qays ibn 'Ubayd; and Anas ibn Mu'adh ibn Anas ibn Qays ibn 'Ubayd—two. From Banu 'Adi ibn 'Amr ibn Malik ibn al-Najjar: Aws ibn Thabit ibn al-Mundhir ibn Haram, brother of Hassan ibn Thabit; Abu Shaykh, whose name is Ubayy ibn Thabit ibn al-Mundhir ibn Haram ibn 'Amr; and Abu Talha, whose name is Zayd ibn Sahl ibn al-Aswad ibn Haram—three. From Banu 'Adi ibn al-Najjar: Haritha ibn Suraqa ibn al-Harith ibn 'Adi ibn Malik, killed on the day of Badr; 'Amr ibn Tha'laba ibn Wahb ibn 'Adi ibn Malik ibn 'Adi—'Amr is called Abu Hakima; Salit ibn Qays ibn 'Amr ibn 'Ubayd ibn Malik ibn 'Adi ibn 'Amir; Abu Salit, whose name is Usayra ibn 'Amr ibn 'Amir ibn Malik, killed on the day of Uhud; 'Amr, called Abu Kharija ibn Qays ibn Malik ibn 'Adi ibn 'Amir ibn Khansa' ibn 'Amr ibn Malik ibn 'Adi ibn 'Amir; 'Amir ibn Umayya ibn Zayd ibn al-Hashas ibn Malik ibn 'Adi ibn 'Amir; Muhriz ibn 'Amir ibn Malik ibn 'Adi ibn 'Amir ibn Ghanm ibn 'Adi; Thabit ibn Khansa' ibn 'Amr ibn Malik ibn 'Adi ibn 'Amir, killed on the day of Uhud; and Sawad ibn Ghaziyya ibn Uhayb, an ally of theirs from Baliy—eight. From Banu Haram ibn Jundub ibn 'Amir ibn Ghanm ibn 'Adi ibn al-Najjar: Qays ibn al-Sakan ibn Qays ibn Zayd ibn Haram—Qays is called Abu Zayd; Abu al-A'war Ka'b ibn al-Harith ibn Jundub ibn Zalim ibn 'Abs ibn Haram ibn Jundub; Sulaym ibn Milhan; and Haram ibn Milhan ibn Khalid ibn Zayd ibn Haram—five. From Banu Mazin ibn al-Najjar, then from Banu 'Awf ibn 'Amr ibn 'Awf ibn Mabdhul ibn 'Amr ibn Ghanm ibn Mazin: Qays ibn Abi Sa'sa'a—Abu Sa'sa'a's name is 'Amr ibn Zayd ibn 'Awf ibn Mabdhul. Ya'qub ibn Muhammad narrated to me from 'Abd Allah ibn 'Abd al-Rahman that the Prophet, may Allah bless him and grant him peace, appointed him over the infantry. 'Abd Allah ibn Ka'b ibn 'Amr ibn 'Awf ibn Mabdhul ibn Ghanm ibn Mazin—he was the Prophet's agent over the spoils on the day of Badr; and 'Usaym, an ally of theirs from Banu Asad—three. From Banu Khansa' ibn Mabdhul ibn 'Amr ibn Ghanm ibn Mazin: 'Umayr, called Abu Dawud ibn 'Amir ibn Malik ibn Khansa'; and Suraqa ibn 'Amr ibn 'Atiyya ibn Khansa' ibn Mabdhul—two. From Banu Tha'laba ibn Mazin: Qays ibn Mukhallad ibn Tha'laba ibn Sakhr ibn Habib ibn al-Harith ibn Tha'laba ibn Mazin. From Banu Dinar ibn al-Najjar, then from Banu Mas'ud ibn 'Abd al-Ashhal ibn Haritha ibn Dinar: al-Nu'man ibn 'Abd 'Amr ibn Mas'ud ibn 'Abd al-Ashhal; al-Dahhak ibn 'Abd 'Amr ibn Mas'ud ibn 'Abd al-Ashhal; Sulaym ibn al-Harith ibn Tha'laba—he is a brother of al-Nu'man and al-Dahhak, sons of 'Abd 'Amr, through their mother; Ka'b ibn Zayd, killed on the day of the Trench, and was carried away wounded ⁴⁴ on the day of Bi'r Ma'una from among the slain; Jabir ibn Khalid ibn 'Abd al-Ashhal ibn Haritha; and Sa'id ibn Suhayl ibn 'Abd al-Ashhal ibn Haritha ibn Dinar. From Banu Qays ibn Malik ibn Ka'b ibn Haritha ibn Dinar: Ka'b ibn Zayd ibn Malik; and Bujayr ibn Abi Bujayr, an ally of theirs—they are eight. From Banu al-Harith ibn al-Khazraj, then from Banu Imri' al-Qays ibn Tha'laba.

Sa'd ibn Rabi' ibn 'Amr ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays was killed at Uhud. 'Abdullah ibn Rawaha ibn Tha'laba ibn Imri' al-Qays was killed on the day of Mu'ta. Khallad ibn Suwayd ibn Tha'laba ibn 'Amr ibn Haritha ibn Imri' al-Qays was killed on the day of Banu Qurayza. Kharija ibn Zayd ibn Abi Zuhayr ibn Malik, who was a father-in-law of Abu Bakr—his daughter Kharija was the wife of Abu Bakr—was killed on the day of Uhud. [These are] four. From Banu Zayd ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj: Bashir ibn Sa'd ibn Tha'laba ibn Jilas, killed on the day of 'Ayn al-Tamr ⁴⁵ with Khalid ibn al-Walid; Subay' ibn Qays ibn 'Aysha ibn Umayya ibn 'Amir ibn 'Adi ibn Ka'b ibn al-Khazraj; 'Ubada ibn Qays ibn Malik; Simak ibn Sa'd; 'Abdullah ibn 'Umayr; and Yazid ibn al-Harith ibn Qays ibn Malik ibn Ahmar ibn Haritha ibn Tha'laba ibn Ka'b ibn al-Khazraj, who is called Fusuhm—six. From Banu Jusham ibn al-Harith ibn al-Khazraj, and from his brother's [descendants]—his brother being Zayd ibn al-Harith ibn al-Khazraj, and they were twins: Khubayb ibn Yasaf ibn 'Anaba ibn 'Amr ibn Khadij ibn 'Amir ibn Jusham; 'Abdullah ibn Zayd ibn Tha'laba ibn 'Abd Rabbih ibn Zayd ibn al-Khazraj ibn al-Harith, who was shown the call to prayer ⁴⁶; and his brother Hurayth ibn Zayd. Shu'ayb ibn 'Ubada narrated to me from Bashir ibn Muhammad from his father that Hurayth witnessed Badr, and our companions agree on that; and Sufyan ibn Bishr—five. From Banu Judara ibn 'Awf ibn al-Harith ibn al-Khazraj: Tamim ibn Ya'ar ibn Qays ibn 'Adi ibn Umayya ibn Judara; 'Abdullah ibn 'Umayr from Banu Judara; Yazid ibn al-Muzayyin; and 'Abdullah ibn 'Urfuta—four. From Banu al-Abjar ibn 'Awf ibn al-Harith ibn al-Khazraj: 'Abdullah ibn al-Rabi' ibn Qays ibn 'Abbad ibn al-Abjar—one. From Banu 'Awf ibn al-Khazraj, then from Banu 'Ubayd ibn Malik ibn Salim ibn Ghanm ibn al-Khazraj—they are Banu al-Hubla, and Salim was only called al-Hubla because of his large belly: 'Abdullah ibn 'Abdullah ibn Ubayy ibn Malik ibn al-Harith ibn 'Ubayd ibn Malik [ibn al-Sulul]; al-Sulul is only a woman, and she is the mother of Ubayy; and Aws ibn Khawli ibn 'Abdullah ibn al-Harith ibn 'Ubayd ibn Malik—two. From Banu Jaz' ⁴⁷ ibn 'Adi ibn Malik ibn Salim ibn Ghanm: Zayd ibn Wadi'a ibn 'Amr ibn Qays ibn Jaz'; Rifa'a ibn 'Amr ibn Zayd ibn 'Amr ibn Tha'laba ibn Malik ibn Salim ibn Ghanm; 'Amir ibn Salama ibn 'Amir ibn 'Abdullah, an ally of theirs from the people of Yemen; 'Uqba ibn Wahb ibn Kalada, an ally of theirs from Banu 'Abdullah ibn Ghatafan; Ma'bad ibn 'Abbad ibn Qash'ar ibn al-Qadm ibn Salim ibn Ghanm, whose kunya is Abu Khamisa; and 'Asim ibn al-'Ukhayr ⁴⁸, an ally of theirs—six. From Banu Salim ibn 'Amr ibn 'Awf ibn al-Khazraj, then from Banu al-'Ajlan ibn Ghanm ibn Salim: Nawfal ibn 'Abdullah ibn Nadla ibn Malik ibn al-'Ajlan; Ghassan ibn Malik ibn Tha'laba ibn 'Amr ibn al-'Ajlan; Mulayl ibn Wabra ibn Khalid ibn al-'Ajlan; and 'Isma ibn al-Husayn ibn Wabra ibn Khalid ibn al-'Ajlan—four. From Banu Asram ibn Fihr ibn Ghanm ibn Salim: 'Ubada ibn al-Samit ibn Asram, and his brother Aws ibn al-Samit. From Banu Da'd ibn Fihr ibn Ghanm: al-Nu'man ibn Malik ibn Tha'laba ibn Da'd, who is called Qawqal. Al-Waqidi said: He was only called Qawqal because when a man sought his protection, he would say to him: "Qawqil ⁴⁹ in the upper and lower parts of Yathrib, and you are safe," so he was called al-Qawqal. From Banu Quryush ibn Ghanm ibn Salim: Umayya ibn Ludhan ibn Salim ibn Thabit ibn Hazzal ibn 'Amr ibn Quryush ibn Ghanm. From Banu Da'd: two men. From Banu Mardakha ibn Ghanm ibn Malik: Malik ibn al-Dukhshum—one. From Banu Ludhan ibn Ghanm: Rabi' ibn Iyas, and his brother Waraqa ibn Iyas ibn 'Amr ibn Ghanm; and 'Amr ibn Iyas, an ally of theirs from the people of Yemen. Their allies from Bali, then from Banu Ghusayna: al-Mujadhdhar ibn Dhiyad ibn 'Amr ibn Zumra ibn 'Amr ibn 'Ammar ⁵⁰; 'Abda ibn al-Hashas ibn 'Amr ibn Zumra; Bahhath ibn Tha'laba ibn Khazma ibn Asram ibn 'Amr ibn 'Ammar; and his brother 'Abdullah ibn Tha'laba ibn Khazma ibn Asram; and an ally of theirs from Bahra', called 'Utba ibn Rabi'a ibn Khalaf ibn Mu'awiya. Shu'ayb ibn 'Ubada narrated to me from Bashir ibn Muhammad from his father that. He said: And our companions all agree that the ally is confirmed—eight. From Banu Sa'ida ibn Ka'b ibn al-Khazraj, then from Banu Zayd ibn Tha'laba ibn al-Khazraj: Abu Dujana, who is Simak ibn Kharasha ibn Ludhan ibn 'Abd Wudd ibn Tha'laba, killed on the day of al-Yamama; and al-Mundhir ibn 'Amr, killed on the day of Bi'r Ma'una as an amir appointed by the Prophet, may Allah bless him and grant him peace, over the people—two. From Banu Sa'ida, from Banu al-Badiy ibn 'Amir ibn 'Awf: Abu Usayd al-Sa'idi, whose name is Malik ibn Rabi'a ibn al-Badiy; and Malik ibn Mas'ud. These are Banu al-Badiy. Ubayy ibn 'Abbas ibn Sahl narrated to me from his father from his grandfather, saying: Sa'd ibn Malik prepared to go out to Badr but fell ill and died, and his grave is near the house of Ibn Farit. The Prophet, may Allah bless him and grant him peace, allotted him his share and reward. And 'Abd al-Muhaymin narrated to me from his father from his grandfather, saying: He died at al-Rawha', and the Prophet, may Allah bless him and grant him peace, allotted him a share. He is from Banu al-Badiy. From Banu Tarif ibn al-Khazraj ibn Sa'ida: 'Abd Rabbih ibn Haqq ibn Aws ibn Qays ibn Tha'laba ibn Tarif; Ka'b ibn Jammaz ⁵¹ ibn Malik ibn Tha'laba, an ally of theirs from Ghassan; Damra ibn 'Amr ibn Ka'b ibn 'Adi ibn 'Amir ibn Rifa'a ibn Kulayb ibn Mardakha ibn 'Adi ibn Ghanm ibn al-Rub'a ibn Rashdan ibn Qays ibn Juhayna; and Basbas ibn 'Amr ibn Tha'laba ibn Kharasha ibn Zayd ibn 'Amr ibn Sa'id ibn Dhubyan ibn Rashdan ibn Qays ibn Juhayna—five. From Banu Jusham ibn al-Khazraj, then from Banu Salima ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ⁵² ibn Tazid ibn Jusham, from Banu Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salima: Khirash ibn al-Simma ibn 'Amr ibn al-Jamuh ibn Haram; 'Umayr ibn Haram; Tamim, the mawla of Khirash ibn al-Simma; 'Umayr ibn al-Humam ibn al-Jamuh, killed at Badr; Mu'adh ibn al-Jamuh; Mu'awwidh ibn 'Amr ibn al-Jamuh ibn Zayd ibn Haram; 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba, killed at Uhud, and he is Abu Jabir; Hubab ibn al-Mundhir ibn al-Jamuh ibn Zayd ibn Haram ibn Ka'b; Khallad ibn 'Amr ibn al-Jamuh ibn Zayd ibn Haram; 'Uqba ibn 'Amir ibn Nabi ibn Zayd ibn Haram; Habib ibn al-Aswad, a mawla of theirs; Thabit ibn Tha'laba ibn Zayd ibn Tha'laba, who is called al-Jidh'; and 'Umayr ibn al-Harith ibn Tha'laba ibn Haram—eleven men. 'Abd al-'Aziz ibn Muhammad narrated to me from Yahya ibn Usama from the two sons of Jabir from their father that Mu'adh ibn al-Simma ibn 'Amr ibn al-Jamuh witnessed Badr, but this is not universally agreed upon.

And from the Banu 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salima, then from the Banu Khansa' ibn Sinan ibn 'Ubayd: Bishr ibn al-Bara' ibn Ma'rur ibn Sakhr ibn Sinan ibn Sayfi ibn Sakhr ibn Khansa', and 'Abdullah ibn al-Jadd ibn Qays ibn Sakhr ibn Khansa', and Sinan ibn Sayfi ibn Sakhr ibn Khansa', and 'Utba ibn 'Abdullah ibn Sakhr ibn Khansa', and Hamza ibn al-Humayyir—he said: I heard that he was Kharija ibn al-Humayyir—and 'Abdullah ibn al-Humayyir, two allies of theirs from Ashja' of the Banu Dahman. And from the Banu Nu'man ibn Sinan ibn 'Ubayd ibn 'Abd ibn 'Adi ibn Ghanm: 'Abdullah ibn 'Abd Manaf ibn al-Nu'man ibn Sinan, and Nu'man ibn Sinan, a freedman of theirs, and Jabir ibn 'Abdullah ibn Ri'ab ibn al-Nu'man, and Khulayda ibn Qays ibn al-Nu'man ibn Sinan—and it is said Labda ibn Qays—four. And from the Banu Khunas ibn Sinan ibn 'Ubayd ibn 'Adi: Yazid ibn al-Mundhir ibn Sarh ibn Khunas, and his brother Ma'qil ibn al-Mundhir ibn Sarh ibn Khunas, and 'Abdullah ibn al-Nu'man ibn Baldhama ibn Khunas—three. And from the Banu Khansa' ibn 'Ubayd: Jabbar ibn Sakhr ibn Umayya ibn Khansa' ibn 'Ubayd—one. And from the Banu Tha'laba ibn 'Ubayd: al-Dahhak ibn Haritha ibn Tha'laba ibn 'Ubayd, and Sawad ibn Zayd ibn Tha'laba ibn 'Ubayd. And from the Banu 'Adi ibn Ghanm ibn Ka'b ibn Salima: 'Abdullah ibn Qays ibn Sakhr ibn Haram ibn Rabi'a ibn 'Adi ibn Ghanm, and his brother Ma'bad ibn Qays ibn Sakhr ibn Haram ibn Rabi'a ibn 'Adi ibn Ghanm. And from the Banu Sawad ibn Ghanm ibn Ka'b ibn Salima, then from the Banu Hadida: Yazid ibn 'Amir ibn Hadida—and Yazid is known as Abu al-Mundhir—and Sulaym ibn 'Amr ibn Hadida, and Qutba ibn 'Amir ibn Hadida, and 'Antara, the freedman of Sulaym ibn 'Amr ibn Hadida. And from the Banu 'Adi ibn Nabi ibn 'Amr ibn Sawad: 'Abs ibn 'Amir ibn 'Adi ibn Tha'laba ibn Ghanama ibn 'Adi, and Tha'laba ibn Ghanama, and Abu al-Yasar—his name is Ka'b ibn 'Amr ibn 'Abbad ibn 'Amr ibn Sawad—and Sahl ibn Qays ibn Abi Ka'b ibn al-Qayn, killed at Uhud, and Mu'adh ibn Jabal ibn 'A'idh ibn 'Adi ibn Ka'b, and Tha'laba and 'Abdullah, the two sons of Unays, who broke the idols of the Banu Salima. And from the Banu Zurayq ibn 'Amir ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj, then from the Banu Mukhallad ibn 'Amir ibn Zurayq: Qays ibn Muhsin ibn Khalid ibn Mukhallad, and al-Harith ibn Qays ibn Khalid ibn Mukhallad, and Jubayr ibn Iyas ibn Khalid ibn Mukhallad, and Sa'id ibn 'Uthman ibn Khalid ibn Mukhallad—and he is known as Abu 'Ubada—and 'Uqba ibn 'Uthman ibn Khalid, and Dhakwan ibn 'Abd Qays ibn Khalid ibn Mukhallad, and Mas'ud ibn Khalada ibn 'Amir ibn Mukhallad—seven. And from the Banu Khalid ibn 'Amir ibn Zurayq: 'Abbad ibn Qays ibn 'Amir ibn Khalid ibn 'Amir ibn Zurayq—one. And from the Banu Khalada ibn 'Amir ibn Zurayq: As'ad ibn Yazid ibn al-Fakih ibn Zayd ibn Khalada ibn 'Amir, and al-Fakih ibn Bishr ibn al-Fakih ibn Zayd ibn Khalada, and Mu'adh ibn Ma'is ibn Qays ibn Khalada, and his brother 'A'idh ibn Ma'is, and Mas'ud ibn Sa'd ibn Qays ibn Khalada, killed on the day of Bi'r Ma'una ⁵³—five. And from the Banu al-'Ajlan ibn 'Amr ibn 'Amir ibn Zurayq: Rifa'a ibn Rafi' ibn Malik ibn al-'Ajlan, and Khallad ibn Rafi' ibn Malik ibn al-'Ajlan, and 'Ubayd ibn Zayd ibn 'Amir ibn al-'Ajlan—three. And from the Banu Habib ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj: Rafi' ibn al-Mu'alla ibn Ludhan ibn Haritha ibn Zayd ibn Haritha ibn Tha'laba ibn 'Adi ibn Malik, and his brother Hilal ibn al-Mu'alla, killed at Badr—two. And from the Banu Bayada ibn 'Amir ibn Zurayq ibn 'Amir ibn 'Abd Haritha: Ziyad ibn Labid ibn Tha'laba ibn Sinan ibn 'Amir ibn 'Adi ibn Umayya ibn Bayada, and Farwa ibn 'Amr ibn Wadhfa ibn 'Ubayd ibn 'Amir, and Khalid ibn Qays ibn Malik ibn al-'Ajlan ibn 'Ali ibn 'Amir ibn Bayada, and Ruhayla ⁵⁴ ibn Tha'laba ibn Khalid ibn Tha'laba ibn Bayada—four. And from the Banu Umayya ibn Bayada: Hulayfa ibn 'Adi ibn 'Amr ibn Malik ibn 'Amir ibn Fuhayra ibn 'Amir ibn Bayada, and Ghannam ibn Aws ibn Ghannam ibn Aws ibn 'Amr ibn Malik ibn 'Amir ibn Bayada, and 'Atiyya ibn Nuwayra ibn 'Amir ibn 'Atiyya ibn 'Amir ibn Bayada. Khalid ibn al-Qasim narrated to me from Zur'a ibn 'Abdullah ibn Ziyad ibn Labid that the two men were confirmed. Al-Waqidi said: They are not unanimously agreed upon. Account of the Expedition to Kill 'Asma' bint Marwan 'Abdullah ibn al-Harith narrated to me from his father that 'Asma' bint Marwan, of the Banu Umayya ibn Zayd, was the wife of Yazid ibn Zayd ibn Hisn al-Khatmi. She used to harm the Prophet, may God bless him and grant him peace, and criticize Islam, and incite against the Prophet, may God bless him and grant him peace. She composed poetry: "By the vagina of Banu Malik and al-Nabit ⁵⁵ ... and 'Awf, and by the vagina of Banu al-Khazraj You obey an outsider ⁵⁶ not of your own ... neither from Murad nor Mudhij ⁵⁷ You hope for him after the killing of the chiefs ... as the broth of a well-cooked [meat] is hoped for." When 'Umayr ibn 'Adi ibn Kharasha ibn Umayya al-Khatmi ⁵⁸ heard her words and incitement, he said: "O God, I have a vow upon me: if You return the Messenger of God, may God bless him and grant him peace, to Medina, I will surely kill her." The Messenger of God, may God bless him and grant him peace, was at Badr at that time. When the Messenger of God, may God bless him and grant him peace, returned from Badr, 'Umayr ibn 'Adi came to her in the middle of the night, entered her house, and found around her a number of her children sleeping, among them one she was nursing at her breast. He felt her with his hand, found the infant she was nursing, moved it away from her, then placed his sword on her chest until it pierced through to her back. Then he left and prayed the dawn prayer with the Prophet, may God bless him and grant him peace, in Medina. When the Prophet, may God bless him and grant him peace, finished the prayer, he looked at 'Umayr and said: "Did you kill the daughter of Marwan?" He said: "Yes, may my father be your ransom, O Messenger of God." 'Umayr feared that the Prophet, may God bless him and grant him peace, might be displeased with him for killing her, so he said: "Is there any blame upon me in that, O Messenger of God?" He said: "No, two goats will not butt heads over it ⁵⁹." That was the first time I heard this word from the Prophet, may God bless him and grant him peace. 'Umayr said: "The Prophet, may God bless him and grant him peace, turned to those around him and said: 'If you wish to see a man who helped God and His Messenger in secret, look at 'Umayr ibn 'Adi.'" 'Umar ibn al-Khattab, may God be pleased with him, said: "Look at this blind man who is firm in obedience to God." He said: "Do not say 'the blind,' but rather 'the insightful'!" When 'Umayr returned from the Messenger of God, may God bless him and grant him peace, he found her sons in a group burying her. They approached him when they saw him coming from Medina and said: "O 'Umayr, did you kill her?" He said: "Yes. So plot against me all together, then give me no respite. By Him in whose hand is my soul, if you all said what she said, I would strike you with this sword until I die or I kill you." On that day, Islam became manifest among the Banu Khatma, for there were men among them who had been concealing their Islam out of fear of their people. Hassan ibn Thabit composed poetry praising 'Umayr ibn 'Adi, as 'Abdullah ibn al-Harith recited to us: "O Banu Wa'il and Banu Waqif ... and Khatma, besides Banu al-Khazraj Whenever your sister calls, woe to her ... with her wailing, while death approaches She stirred a noble youth, whose lineage ... is noble in origin and outcome He stained her ⁶⁰ with the blood of life ⁶¹ ... just before dawn, and did not sin."

So may God bring you the coolness of paradise... rejoicing in the grace of the entrance. 'Abdullah ibn al-Harith narrated to me from his father, who said: The killing of 'Asma' occurred five nights before the end of Ramadan, upon the Prophet's return from Badr, nineteen months after the Hijra. Expedition for the Killing of Abu 'Afak Sa'id ibn Muhammad narrated to us from 'Umarah ibn Ghaziyyah ⁶², and Abu Mus'ab Isma'il ibn Mus'ab ibn Isma'il ibn Zayd ibn Thabit narrated it to us from his shaykhs, who said: There was an old man from Banu 'Amr ibn 'Awf called Abu 'Afak, a very old man who had reached one hundred and twenty years of age when the Prophet arrived in Medina. He used to incite people against the Prophet and did not enter Islam. When the Messenger of God set out for Badr and returned with God granting him victory, he became jealous and hostile, and said: "I have lived a long time and do not see Any people's abode or assembly With minds gathered and coming Swiftly to the penitent when he calls, So a rider has stripped them of their affair, Unlawful and lawful mixed together. If you believed in kingship And followed Tubba' in victory." Salim ibn 'Umayr, one of the weepers ⁶³ from Banu al-Najjar, said: "I vow to kill Abu 'Afak or die trying." He waited, seeking an opportunity, until a summer night when Abu 'Afak slept in the courtyard in the heat among Banu 'Amr ibn 'Awf. Salim ibn 'Umayr came, placed his sword on his liver until it pierced the bedding. The enemy of God cried out, and people who shared his views gathered, took him into his house, and buried him. They said: "Who killed him? By God, if we knew who killed him, we would kill him in retaliation!" Al-Nahdiyyah, who was a Muslim woman, composed these verses: "You deny the religion of God and Ahmad, By the life of Him who granted you safety, how evil is what is granted! A hanif ⁶⁴ gave you a gift at the end of the night, a stab, O Abu 'Afak, take it despite your old age. For though I know your killer, the one Who left you as a bedfellow of the night, from among humans or jinn." Ma'n ibn 'Umar narrated to me, saying: Ibn Ruqaysh informed me, saying: Abu 'Afak was killed in Shawwal, twenty months after the Hijra. Expedition of Qaynuqa' The expedition of Qaynuqa' took place on Saturday, the middle of Shawwal, twenty months after the Hijra. The Prophet besieged them until the new moon of Dhu al-Qa'dah. 'Abdullah ibn Ja'far narrated to me from al-Harith ibn al-Fudayl from Ibn Ka'b al-Qurazi, who said: When the Messenger of God arrived in Medina, all the Jews made a treaty with him, and he wrote a document between him and them. The Messenger of God attached each group to their allies, established security between him and them, and imposed conditions upon them. Among the conditions was that they would not support any enemy against him. When the Messenger of God achieved victory over the people of Badr and returned to Medina, the Jews became insolent and broke the covenant between them and the Messenger of God. So the Messenger of God sent for them, gathered them, and said: "O company of Jews, accept Islam! By God, you know that I am the Messenger of God, before God inflicts upon you what He inflicted upon Quraysh." They said: "O Muhammad, do not be deceived by those you met. You defeated some inexperienced people ⁶⁵. By God, we are men of war. If you fight us, you will know that you have never fought the likes of us." While they were persisting in their enmity and breach of covenant, a woman from the Arabs who was a client ⁶⁶ married to a man from the Ansar came to the market of Banu Qaynuqa'. She sat at a jeweler's with some jewelry of hers. A man from the Jews of Qaynuqa' came and sat behind her without her noticing, and pinned her garment to her back with a thorn. When the woman stood up, her private parts were exposed, and they laughed at her. A Muslim man went to him, followed him, and killed him. The Banu Qaynuqa' gathered, rallied together, and killed that man. They then cast aside the covenant with the Prophet and fought, fortifying themselves in their fortress. The Messenger of God marched against them and besieged them. They were the first against whom the Messenger of God marched, and he expelled the Jews of Qaynuqa', who were the first Jews to fight. Muhammad ibn 'Abdullah narrated to me from al-Zuhri from 'Urwah, who said: When this verse was revealed: "If you fear treachery from any people, throw back [their covenant] to them on equal terms. Indeed, God does not love the treacherous" ⁶⁷, the Messenger of God marched against them with this verse. They said: He besieged them in their fortress for fifteen nights with the most severe siege until God cast terror into their hearts. They said: "Shall we descend and leave?" The Messenger of God said: "No, except on my judgment!" So they descended on the judgment of the Messenger of God, and he ordered them to be bound. They were tied up. They said: The Messenger of God appointed al-Mundhir ibn Qudamah al-Salimi ⁶² over their binding. Ibn Ubayy passed by them and said: "Release them!" Al-Mundhir said: "Will you release people bound by the Messenger of God? By God, no man shall release them unless I strike his neck." Ibn Ubayy leaped to the Prophet, inserted his hand into the side of the Prophet's armor from behind, and said: "O Muhammad, treat my allies well!" The Prophet turned to him angrily, his face changed, and said: "Woe to you, let me go!" He said: "I will not let you go until you treat my allies well—four hundred armored men and three hundred unarmored men who protected me on the day of al-Hada'iq and the day of Bu'ath from the red and the black. Do you want to cut them down in one morning? O Muhammad, I am a man who fears the vicissitudes of time!" The Messenger of God said: "Release them—may God curse them and curse him along with them!"

When Ibn Ubayy spoke concerning them, the Messenger of God, may God bless him and grant him peace, spared them from execution and ordered that they be expelled from Medina. Ibn Ubayy came with his allies, who had already prepared to leave, intending to ask the Messenger of God, may God bless him and grant him peace, to allow them to remain in their homes. He found at the door of the Prophet, may God bless him and grant him peace, 'Uwaym ibn Sa'ida. He tried to enter, but 'Uwaym stopped him and said: "Do not enter until the Messenger of God, may God bless him and grant him peace, gives you permission." Ibn Ubayy pushed him, but 'Uwaym was rough with him until the wall scraped Ibn Ubayy's face and blood flowed. His Jewish allies cried out, saying: "O Abu al-Hubab ⁶⁸, we will never stay in a place where this has happened to your face; we cannot change it." Ibn Ubayy shouted at them, wiping the blood from his face, saying: "Woe to you, stay!" But they kept crying out: "We will never stay in a place where this has happened to your face; we cannot do anything else!" They were the bravest of the Jews, and Ibn Ubayy had ordered them to fortify themselves, claiming he would enter with them. But he abandoned them and did not enter with them. They stayed in their fortress, not shooting an arrow nor fighting, until they surrendered to the treaty and judgment of the Messenger of God, may God bless him and grant him peace, with their property going to the Messenger of God, may God bless him and grant him peace. When they surrendered and opened their fortress, it was Muhammad ibn Maslama who expelled them and took possession of their property. The Messenger of God, may God bless him and grant him peace, took from their weapons three bows: a bow called al-Katum ⁶⁹, which had been broken at Uhud; a bow called al-Rawha' ⁷⁰; and a bow called al-Bayda' ⁷¹. He also took two coats of mail from their weapons: a coat called al-Sughdiyya ⁷² and another called Fidda ⁷³; three swords: a sword called Qala'i ⁷⁴, a sword called Battar ⁷⁵, and another sword; and three spears. He said: They found in their fortresses many weapons and jewelry-making tools, for they were jewelers. Muhammad ibn Maslama said: The Messenger of God, may God bless him and grant him peace, gave me a coat of mail from their coats, and gave Sa'd ibn Mu'adh a famous coat called al-Sahl ⁷⁶. They had no lands or fields—meaning farms. The Messenger of God, may God bless him and grant him peace, took a fifth of what he obtained from them and distributed the rest among his companions. The Messenger of God, may God bless him and grant him peace, ordered 'Ubada ibn al-Samit to expel them. The Banu Qaynuqa' ⁷⁷ began to say: "O Abu al-Walid ⁷⁸, among the Aws and Khazraj—and we are your clients—did you do this to us?" 'Ubada said to them: "When you fought, I went to the Messenger of God, may God bless him and grant him peace, and said: 'O Messenger of God, I disavow myself to you from them and their alliance.'" Ibn Ubayy and 'Ubada ibn al-Samit had been of equal status in the alliance. 'Abdullah ibn Ubayy said: "Do you disavow the alliance of your clients? What have they done to you?" He reminded him of occasions where they had shown loyalty. 'Ubada said: "O Abu al-Hubab, hearts have changed and Islam has erased covenants. By God, you are clinging to something whose consequences you will see tomorrow!" The Banu Qaynuqa' said: "O Muhammad, we have debts owed to us by people." The Prophet, may God bless him and grant him peace, said: "Hasten and settle!" 'Ubada took charge of their departure and expulsion. They asked for a delay, but he said: "Not even an hour of the day. You have three days, I will not give you more! This is the command of the Messenger of God, may God bless him and grant him peace. If it were up to me, I would not give you any respite." When the three days passed, he followed them until they took the road to Syria, saying: "The farthest honor, the most distant! The most distant!" He reached behind Dhubab ⁷⁹, then returned, and they reached Adhri'at ⁸⁰. We have heard about their expulsion when they broke the covenant, other than the hadith of Ibn Ka'b. Muhammad narrated to me from al-Zuhri, from 'Urwa, who said: When the Messenger of God, may God bless him and grant him peace, returned from Badr, they became jealous and showed treachery. Then Gabriel, peace be upon him, descended upon him with this verse: "If you fear treachery from a people, throw back to them [their covenant] on equal terms. Indeed, God does not love the treacherous" ⁸¹. He said: When Gabriel finished, the Messenger of God, may God bless him and grant him peace, said to him: "So I fear them." The Messenger of God, may God bless him and grant him peace, acted upon this verse until they surrendered to his judgment, with their property going to the Messenger of God, and their children and women [remaining with them]. Muhammad ibn al-Qasim narrated to me from his father, from al-Rabi' ibn Sabra, from his father, who said: I was at al-Faljatayn ⁸² returning from Syria when I met the Banu Qaynuqa' carrying their children and women on camels while they walked. I asked them, and they said: "Muhammad expelled us and took our property." I said: "Where are you heading?" They said: "Syria." Sabra said: When they settled in Wadi al-Qura ⁸³, they stayed for a month. The Jews of Wadi al-Qura mounted those who were on foot, strengthened them, and they traveled to Adhri'at, where they stayed. How short their stay was! Yahya ibn 'Abdullah ibn Abi Qatada narrated to me from 'Abdullah ibn Abi Bakr ibn Hazm, who said: The Messenger of God, may God bless him and grant him peace, appointed Abu Lubaba ibn 'Abd al-Mundhir as his deputy over Medina three times: the Battle of Badr, the [expedition against] Banu Qaynuqa', and the Ghazwa of al-Sawiq ⁸⁴. The Ghazwa of al-Sawiq took place in Dhu al-Hijja, twenty-two months after the Hijra. The Messenger of God, may God bless him and grant him peace, set out on Sunday, five nights into Dhu al-Hijja, and was absent for five days. Muhammad ibn 'Abdullah narrated to me from al-Zuhri, and Ishaq ibn Hazim from Muhammad ibn Ka'b, who said: When the polytheists returned to Mecca from Badr, Abu Sufyan forbade himself perfume until he could take revenge on Muhammad and his companions for those of his people who had been killed. He set out with two hundred riders—according to al-Zuhri's hadith, and in Ibn Ka'b's hadith, with forty riders—until they took the Najdiyya road. They came to the Banu al-Nadir ⁸⁵ at night and knocked on the door of Huyayy ibn Akhtab to ask him for news of the Prophet, may God bless him and grant him peace, and his companions, but he refused to open for them. They knocked on the door of Sallam ibn Mishkam, and he opened for them, hosted them, gave Abu Sufyan wine to drink, and told him some news of the Prophet, may God bless him and grant him peace, and his companions. At dawn, he set out and passed by al-'Urayd ⁸⁶, where he found a man of the Ansar with his hired worker in his field. He killed him and his hired worker, burned two houses in al-'Urayd, and burned their crops. He thought that his oath had been fulfilled, then fled, fearing pursuit. The news reached the Messenger of God, may God bless him and grant him peace, so he called upon his companions, and they set out in pursuit. Abu Sufyan and his companions began to lighten their loads, throwing away sacks of sawiq ⁸⁷—which was most of their provisions—and the Muslims would pass by and pick them up. That expedition was called the Ghazwa of al-Sawiq for this reason, until the Messenger of God, may God bless him and grant him peace, reached Medina. Abu Sufyan, according to al-Zuhri's hadith, recited these verses: "Sallam ibn Mishkam gave me to drink, quenching my thirst, a dark wine ⁸⁸... while I was thirsty. That is Abu 'Amr ⁸⁹, generous, and his house in Yathrib ⁹⁰ is the refuge of every white, generous man ⁹¹." Al-Zuhri used to call him Abu 'Amr, but people called him Abu al-Hakam. The Messenger of God, may God bless him and grant him peace, appointed Abu Lubaba ibn 'Abd al-Mundhir as his deputy over Medina. Muhammad narrated to me from al-Zuhri, who said: It was in Dhu al-Hijja, twenty-two months after the Hijra. [The Ghazwa of Qarara al-Kudr ⁹²] against the Banu Sulaym and Ghatafan ⁹³ took place in the middle of Muharram, twenty-three months after the Hijra. He was absent for fifteen nights.

Abdullah ibn Ja'far narrated to me, from Ibn Abi 'Awn, from Ya'qub ibn 'Utba, who said: The Messenger of Allah, may Allah bless him and grant him peace, set out from Medina to Qararat al-Kudr. What provoked him to do so was that he had heard that a group from Ghatafan and Sulaym were there. The Messenger of Allah, may Allah bless him and grant him peace, marched towards them and took the road against them until he arrived and saw the traces of camels and their watering places, but he did not find anyone in the camping ground. So he sent a group of his companions to the upper part of the valley, while the Messenger of Allah, may Allah bless him and grant him peace, faced them from the lower part of the valley. He found some shepherds, among whom was a boy called Yasar. He asked them about the people, and Yasar said: "I have no knowledge of them. I only bring the camels to water every five days ⁹⁴, and this is the fourth day. The people have moved to the watering places for the spring pasture, and we are only unmarried men ⁹⁵ with the camels." So the Messenger of Allah, may Allah bless him and grant him peace, turned back, having captured some camels. He descended towards Medina until, when he had prayed the dawn prayer, he saw Yasar praying. He ordered the people to divide their spoils. The people said: "O Messenger of Allah, it would be stronger for us to drive the camels all together, for among us there are those who are too weak to handle their share that would come to them." The Messenger of Allah, may Allah bless him and grant him peace, said: "Divide them!" They said: "O Messenger of Allah, if it is because of the slave you saw praying ⁹⁶, we give him to you from your share." The Messenger of Allah, may Allah bless him and grant him peace, said: "Are you content to give him up?" They said: "Yes." So the Messenger of Allah, may Allah bless him and grant him peace, accepted him and freed him. The people set out, and the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina. They divided their spoils, and each man among them received seven camels, and the people were two hundred. 'Abd al-Samad ibn Muhammad al-Sa'di narrated to me, from Hafs ibn 'Umar ibn Abi Talha, from one who informed him, from Abu Arwa al-Dawsi, who said: I was in the raiding party, and I was among those who drove the camels. When we were at Sirar—three miles from Medina—he divided the camels into fifths. The camels were five hundred, so he took out his fifth and divided the remaining four-fifths among the Muslims, and each of them received two camels. 'Abdullah ibn Nuh narrated to us, from Abu 'Ufayr, who said: The Messenger of Allah, may Allah bless him and grant him peace, appointed Ibn Umm Maktum as his deputy over Medina. He would lead them in the Friday prayer and deliver the sermon next to the minbar, placing the minbar to his left ⁹⁷. THE KILLING OF IBN AL-ASHRAF His killing took place at the beginning of twenty-five months, in Rabi' al-Awwal. 'Abd al-Hamid ibn Ja'far narrated to me, from Yazid ibn Ruman, and Ma'mar, from al-Zuhri, from Ibn Ka'b ibn Malik, and Ibrahim ibn Ja'far, from his father, from Jabir ibn 'Abdullah—each of them narrated a part to me, and what they agreed upon for us was this: They said: Ibn al-Ashraf was a poet who used to satirize the Prophet, may Allah bless him and grant him peace, and his companions, and incite the disbelievers of Quraysh against them in his poetry. When the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina, its people were a mixture—among them were Muslims who were united by the call of Islam, including people of the fortresses and strongholds, and among them were allies of both tribes, al-Aws and al-Khazraj. The Messenger of Allah, may Allah bless him and grant him peace, when he arrived in Medina, wanted to reconcile all of them and make peace with them. A man could be a Muslim while his father was a polytheist ⁹⁸. The polytheists and Jews of Medina used to harm the Messenger of Allah, may Allah bless him and grant him peace, and his companions severely. So Allah, mighty and majestic, commanded His Prophet and the Muslims to be patient with that and to forgive them. Concerning them was revealed: "And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah, indeed that is of the matters [worthy] of determination" ⁹⁹. And concerning them Allah, mighty and majestic, revealed: "Many of the People of the Scripture wish..." ¹⁰⁰ the verse. When Ibn al-Ashraf refused to desist from harming the Prophet, may Allah bless him and grant him peace, and the Muslims, and had gone to extremes against them, and when Zayd ibn Haritha brought the good news from Badr of the killing of the polytheists and the capture of those who were taken captive, he saw the captives bound together ¹⁰¹. He was humbled and humiliated, then said to his people: "Woe to you! By Allah, the belly of the earth is better for you than its surface today! These are the leaders of the people, killed and captured. What do you have?" They said: "Enmity towards him as long as we live." He said: "What are you to do when he has trampled his people and afflicted them? But I will go out to Quraysh and incite them and lament their dead, so that perhaps they will volunteer and I will go out with them." So he set out until he arrived in Mecca and placed his baggage with Abu Wada'a ibn Dubayra al-Sahmi, whose wife was 'Atika bint Asid ibn Abi al-'Is. He began to eulogize Quraysh and said: "The mill of Badr has ground for the destruction of its people, / And for the like of Badr, eyes flow and weep ¹⁰². The leaders of the people were killed around their watering troughs, / Do not be far away; indeed, kings are laid low. People say, humiliated by their anger ¹⁰³, / 'Ibn Ashraf has remained, Ka'b, grieving.' They speak the truth; would that the earth, at the hour they were killed, / Had sunk with its people ¹⁰⁴ and split apart. How many a white, noble one was struck there, / Of cheerful countenance, to whom the needy resort ¹⁰⁵. Open-handed when the stars fail ¹⁰⁶, / A bearer of burdens, he rules and stays ¹⁰⁷. I have been told that all the Banu al-Mughira / Have submitted at the killing of Abu al-Hakim and been mutilated ¹⁰⁸. And the two sons of Rabi'a with him, and Munabbih, / Did the followers attain the like of those destroyed?" Hassan ibn Thabit answered him, saying: "He wept for Ka'b ¹⁰⁹, then was choked with tears / From him, and lived mutilated, not hearing. And I have seen in the valley of Badr among them / Dead, for which eyes flow and weep. So weep, for you have made a suckling slave weep, / Like a puppy following a bitch. And the Merciful has cured among them a master, / And brought low ¹¹⁰ a people who fought him and were laid low. And he escaped and survived from them one whose heart / Is agitated ¹¹¹, splitting from fear of him. And he escaped and survived from them one rushing, / A routed, fleeing one, trembling." The Messenger of Allah, may Allah bless him and grant him peace, called Hassan and informed him of Ka'b's lodging with whomever he lodged. Hassan said: "Let them convey ¹¹² from me to Usayd a message: / Your maternal uncle is 'Abd, tested by the mirage. By your life, Usayd does not fulfill his covenant with a neighbor ¹¹³, / Nor Khalid, nor al-Mufada ¹¹⁴ Zaynab. And 'Attab is a slave who does not fulfill a pledge, / A liar, with split skull, a trained monkey." When his satire reached her ¹¹⁵, she cast out his baggage and said: "What have we to do with this Jew? Do you not see what Hassan is doing to us?" So he moved, and whenever he moved to a people, the Messenger of Allah, may Allah bless him and grant him peace, called Hassan and said: "Ibn al-Ashraf has lodged with so-and-so." He kept satirizing them until his baggage was cast out. When he found no refuge, he came to Medina. When the news of Ibn al-Ashraf's arrival reached the Prophet, may Allah bless him and grant him peace, he said: "O Allah, suffice me against Ibn al-Ashraf with whatever You will, for his publicizing of evil and his composing of poems." And the Messenger of Allah, may Allah bless him and grant him peace, said: "Who will deal with Ibn al-Ashraf for me? He has harmed me." Muhammad ibn Maslama said: "I will deal with him, O Messenger of Allah, and I will kill him." He said: "Then do it!" Muhammad ibn Maslama remained for days without eating. The Messenger of Allah, may Allah bless him and grant him peace, called him and said: "O Muhammad, have you abandoned food and drink?" He said: "O Messenger of Allah, I said something to you, and I do not know whether I can fulfill it or not."

The Messenger of God, may God bless him and grant him peace, said: 'You must strive.' And the Messenger of God, may God bless him and grant him peace, said: 'Consult Sa'd ibn Mu'adh regarding his matter.' So Muhammad ibn Maslamah and a group of the Aws, among them 'Abbad ibn Bishr, Abu Na'ilah Silkan ibn Salamah, al-Harith ibn Aws, and Abu 'Abs ibn Jabr, gathered and said: 'O Messenger of God, we will kill him, so give us permission and we will speak ¹¹⁶, for we must deal with him.' He said: 'Speak!' So Abu Na'ilah went out to him. When Ka'b saw him, he was alarmed by his appearance and nearly frightened, fearing that there might be an ambush behind him. Abu Na'ilah said: 'We have a need for you.' He said—while he was in the gathering of his people and their assembly—'Come close to me and tell me your need.' He was pale and terrified. Abu Na'ilah and Muhammad ibn Maslamah were his foster brothers ¹¹⁷. They talked for a while and recited poetry to each other, and Ka'b relaxed, saying in between: 'Your need!' while Abu Na'ilah recited poetry to him—and Abu Na'ilah used to compose poetry. Ka'b said: 'Your need—perhaps you would like those with us to leave?' When the people heard that, they left. Abu Na'ilah said: 'I disliked that the people should hear the gist ¹¹⁸ of our conversation and suspect! The arrival of this man among us has been a calamity; the Arabs have fought us and shot at us from one bow, the roads have been cut off from us until souls have been exhausted and families have been ruined. He has taken us to pay alms ¹¹⁹ while we cannot find food to eat.' Ka'b said: 'By God, I was telling you this, O Ibn Salamah, that the matter would come to this.' Abu Na'ilah said: 'I have with me men of my companions who share my opinion, and I wanted to bring them to you so that we might buy food or dates from you, and you be generous to us in that, and we will give you a pledge that you can trust.' Ka'b said: 'Indeed, my palm branches are breaking under the weight of dates, from 'ajwah ¹²⁰ dates that hide the tooth. By God, O Abu Na'ilah, I would not like to see this poverty in you, though you are among the most honorable people to me; you are my brother—I suckled with you!' Silkan said: 'Keep secret what I have told you about Muhammad.' Ka'b said: 'I will not mention a word of it.' Then Ka'b said: 'O Abu Na'ilah, be truthful with me: what do you intend regarding his matter?' He said: 'To abandon him and withdraw from him.' He said: 'You have pleased me, O Abu Na'ilah! So what will you pledge to me—your sons and your women?' He said: 'You want to disgrace us and expose our affair! But we will pledge to you from the weaponry ¹²¹ what you are satisfied with.' Ka'b said: 'Indeed, the weaponry is sufficient.' Silkan said this only so that he would not be suspicious when they came with weapons.

1. Wajza : A man from the tribe of Quraysh, captured at the Battle of Badr.
2. Sawad ibn Ghaziyya : A companion of the Prophet; his name is sometimes spelled Sawad ibn Ghaziyya.
3. Dhu al-Hulayfa : A place near Medina, the miqat (pilgrimage station) for those coming from Medina.
4. uftada : Ransomed; the verb indicates being ransomed with payment.
5. 'Abid : A name meaning 'worshipper'; here it is a proper name.
6. Hantab : A name; possibly a variant of Hantab or Hantab.
7. al-'Anbas : A name; possibly a variant of 'Anbas or 'Anbas.
8. shay'an : Something; here it means he took some payment or goods.
9. al-'alam : A banner or standard; here it may refer to a prominent enemy or a military standard.
10. عَبْد : The name 'Abd (servant) is incomplete; likely 'Abd Allah or 'Abd al-Rahman.
11. ماء : The text has 'Maa' (water), likely a scribal error for 'Mālik' or similar.
12. ذو الشمالين : Dhu al-Shimalayn, meaning 'the one with two left hands', a nickname for 'Umayr ibn 'Abd 'Amr.
13. عاقل ابن أبي البكير : The name is 'Aqil ibn Abi al-Bukayr; the text has 'عاقل' (intelligent) but it is a proper name.
14. محرز بن جعفر : The name is Muhriz ibn Ja'far; the text has 'محرز' (fortified) but it is a proper name.
15. ابن العرقة : Ibn al-'Ariqah, meaning 'son of the vein', a nickname for Hibban.
16. فسحُم : Fusuhm, a proper name; the text has 'فسحُم' (spacious) but it is a name.
17. عبد ربّه : 'Abd Rabbih, meaning 'servant of his Lord', a proper name.
18. Ibn Hayyawayh : A transmitter or commentator; the name appears in a variant reading of the manuscript.
19. halif : An ally or confederate, often a non-tribal member attached to a clan by treaty.
20. 'Abid : A sub-tribe or clan name within Makhzum; possibly a variant spelling.
21. Jabbar : A name meaning 'mighty' or 'compeller'; here a personal name.
22. Abu Burda ibn Niyar : A Companion of the Prophet, known for his participation in early battles.
23. al-Mu'ayyar : A name meaning 'the branded' or 'the marked'; here a patronymic.
24. ḥalīf : An ally or confederate, often a non-tribal member who has entered into a client-patron relationship with a tribe.
25. tasmīya : A list or enumeration of names, often used in early Islamic biographical works.
26. sahm : A share or portion of the spoils, often allotted by the Prophet to those who were absent but entitled.
27. mawālī : Freedmen or clients, often non-Arab converts who were attached to Arab tribes as clients.
28. aḥdhāhu : He gave him a gift or portion, from the root 'ḥ-dh-w' meaning to give something as a favor.
29. kunya : An honorific name beginning with 'Abu' (father of) or 'Umm' (mother of), used as a respectful form of address.
30. Adhāt : A proper name, possibly a variant of 'Adha' or 'Idha'; the exact vocalization is uncertain.
31. Iyas : A proper name, spelled with a final 's' in the Arabic text; variant spellings include 'Iyas' or 'Ayyas'.
32. Khunays : A proper name; no special religious or technical meaning.
33. al-Qawaqila : A subgroup of the Banu Haritha; the term may refer to a specific clan or lineage.
34. Nasr : A proper name; no special religious or technical meaning.
35. Fran : A proper name in the genealogy of Bali; no special meaning.
36. al-Raji' : A location where a battle or incident occurred; possibly a well-known place in early Islamic history.
37. Zanbar : A proper name; no special religious or technical meaning.
38. Mosque of Harm : Referring to Masjid al-Dirar, a mosque built by hypocrites that the Prophet ordered to be destroyed.
39. Weepers : Al-Bakka'in: a group of Companions who wept because they lacked means to join the expedition of Tabuk.
40. Abi Khadma : A proper name; no special religious or technical meaning.
41. ʿadūw al-awthān : Enemy of idols; a title given to him by the Prophet after he abandoned idol worship.
42. ʿUbayla : A name in the genealogy; variant readings may exist.
43. ʿAṣar : A name; possibly a variant of ʿAṣr or ʿAṣar.
44. urtuthth : He was carried away wounded from the battlefield, presumed dead but later found alive.
45. ‘Ayn al-Tamr : A location in Iraq where a battle took place during the caliphate of Abu Bakr.
46. al-adhan : The Islamic call to prayer; 'Abdullah ibn Zayd is reported to have seen the adhan in a dream.
47. Jaz’ : A proper name; also means 'part' or 'portion'.
48. al-‘Ukhayr : Diminutive of 'akhbar' (news) or a proper name; uncertain meaning.
49. Qawqil : An imperative verb meaning 'go around' or 'circulate'; used here as a safe-conduct formula.
50. ‘Ammar : A proper name; also means 'builder' or 'flourishing'.
51. Jammaz : A proper name; possibly derived from 'jamaz' (to be quick) or a nickname.
52. Sarida : A proper name; also means 'one who goes quickly' or 'piercing'.
53. Bi'r Ma'una : A well-known location where a group of Muslims were killed in a raid.
54. Ruhayla : A proper name; possibly a variant of Ruhayla.
55. al-Nabit : A tribal name; possibly a branch of the Ansar.
56. atawi : A foreigner or outsider; someone not from the local tribes.
57. Murad and Mudhij : Two prominent Yemeni tribes.
58. al-Khatmi : A tribal affiliation; from the Banu Khatma.
59. la yantatihu fiha 'anzan : A proverb meaning 'no dispute will arise over it'; literally 'two goats will not butt heads over it.'
60. fadarraghaha : He stained her with blood; from the root d-r-gh meaning to smear or stain.
61. naji' al-dima' : The blood of life; fresh, flowing blood.
62. shaykh : A title of respect for an elder or teacher.
63. hanif : A monotheist inclined to the pure religion of Abraham, often used for pre-Islamic monotheists.
64. aghmar : Inexperienced or foolish people; here referring to the Quraysh at Badr.
65. nazi'ah : A woman from a different tribe who is a client or ally of another tribe.
66. verse : Qur'an 8:58.
67. al-Salimi : Attribution to the tribe of Salim.
68. Abu al-Hubab : Kunya (patronymic) of 'Abdullah ibn Ubayy, the leader of the hypocrites in Medina.
69. al-Katum : Name of a bow; literally 'the concealing' or 'the silent'.
70. al-Rawha' : Name of a bow; literally 'the spacious' or 'the fragrant'.
71. al-Bayda' : Name of a bow; literally 'the white'.
72. al-Sughdiyya : A coat of mail; possibly from Sogdia (Central Asia).
73. Fidda : A coat of mail; literally 'silver'.
74. Qala'i : A sword; possibly from Qal'a (a place in Yemen or Syria).
75. Battar : A sword; literally 'the sharp' or 'the cutter'.
76. al-Sahl : A coat of mail; literally 'the smooth' or 'the easy'.
77. Banu Qaynuqa' : A Jewish tribe in Medina, expelled after breaking their treaty with the Muslims.
78. Abu al-Walid : Kunya of 'Ubada ibn al-Samit, a companion of the Prophet.
79. Dhubab : A place name; possibly a mountain or valley near Medina.
80. Adhri'at : A town in Syria (modern-day Daraa in southern Syria).
81. Quran 8:58 : Quranic verse regarding breaking treaties with treacherous people.
82. al-Faljatayn : A place name; literally 'the two splits' or 'the two valleys'.
83. Wadi al-Qura : A valley north of Medina, known for its Jewish settlements.
84. Ghazwa of al-Sawiq : Expedition against Abu Sufyan; named after the sawiq (barley porridge) thrown away by the fleeing Quraysh.
85. Banu al-Nadir : A Jewish tribe in Medina, later expelled after the Battle of Uhud.
86. al-'Urayd : A place near Medina, possibly a valley or agricultural area.
87. sawiq : A type of barley porridge or roasted barley flour, a common travel food.
88. kumayt : A dark red or black wine; also a horse color.
89. Abu 'Amr : Kunya of Sallam ibn Mishkam, a Jewish leader.
90. Yathrib : Pre-Islamic name of Medina.
91. akhdaram : Literally 'green' or 'dark'; here meaning generous or noble.
92. Qarara al-Kudr : A place name; literally 'the hollow of the pot'.
93. Banu Sulaym and Ghatafan : Two powerful Bedouin tribes in the Arabian Peninsula.
94. أُورَدُ لِخَمْسٍ : I bring the camels to water every five days; a common practice in arid regions where camels are watered every few days.
95. عُزّابٌ : Unmarried men or men without families; here meaning shepherds who are alone with the camels.
96. أَنْمَا بِك : If it is because of; a phrase indicating the reason for an action.
97. يَجْعَلُ الْمِنْبَرَ عَنْ يَسَارِهِ : He placed the minbar to his left; indicating that the deputy imam stood to the right of the minbar when delivering the sermon.
98. الرّجُلُ يَكُونُ مُسْلِمًا وَأَبُوهُ مُشْرِكًا : A man could be a Muslim while his father was a polytheist; referring to the mixed religious affiliations in early Medina.
99. وَلَتَسْمَعُنَّ... : Qur'an 3:186: 'And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah, indeed that is of the matters [worthy] of determination.'
100. وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتابِ... : Qur'an 2:109: 'Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent.'
101. مُقَرّنِينَ : Bound together; captives tied with ropes.
102. تَسْتَهِلّ وَتَدْمَعُ : Eyes flow and weep; poetic expression for intense weeping.
103. أَذَلَّ بِسَخَطِهِمْ : Humiliated by their anger; meaning the people are humiliated because of their anger against Ibn al-Ashraf.
104. تَسِيخُ بِأَهْلِهَا : Sinks with its people; the earth swallowing them up.
105. الضّيّع : The needy; those who are lost or in need of help.
106. طَلْقِ الْيَدَيْنِ إذَا الْكَوَاكِبُ أَخْلَفَتْ : Open-handed when the stars fail; meaning generous even in times of drought when the stars do not bring rain.
107. يَرْبَعُ : Stays; remains in place, i.e., he is steadfast and does not flee.
108. جُدّعُوا : Mutilated; having their noses or ears cut off as a sign of humiliation.
109. أَبَكَى لِكَعْبٍ : He wept for Ka'b; Ka'b ibn al-Ashraf is meant.
110. أَحَانَ : Brought low; destroyed or humiliated.
111. شَغَفٌ : Agitated; a state of intense emotion or fear.
112. أَلَا أَبْلِغُوا : Let them convey; a formulaic expression for delivering a message.
113. مَا أَوْفَى أَسِيدٌ بِجَارِهِ : Usayd does not fulfill his covenant with a neighbor; accusing him of treachery.
114. الْمُفَاضَةُ : Al-Mufada; a woman's name, possibly a nickname.
115. فَلَمّا بَلَغَهَا : When it reached her; i.e., when Hassan's satire reached the woman hosting Ibn al-Ashraf.
116. فَلْنَقُلْ : The phrase 'let us speak' or 'let us say'—here it implies they are asking permission to speak or act against Ka'b.
117. أَخَوَيْهِ مِنْ الرّضَاعَةِ : Foster brothers—meaning they were nursed by the same woman, creating a milk kinship.
118. ذَرْوَ : The gist or essence of speech; the core of what is said.
119. بِالصّدَقَةِ : Alms or obligatory charity (zakat) in Islam.
120. عَجْوَةٍ : A type of high-quality date from Medina, known for its sweetness and softness.
121. الْحَلْقَةِ : Literally 'the ring'—here it refers to weapons or armor, possibly a collective term for military equipment.

The First Part [1]

So Abu Na'ilah left him at an appointed time, came to his companions, and they agreed among themselves to come to him in the evening at the appointed time. Then they came to the Prophet ¹, may God bless him and grant him peace, at nightfall and informed him. He walked with them until he reached al-Baqi' ², then he sent them off, saying: "Go with the blessing and help of God!" It is said that he sent them off after they had prayed the night prayer, on a moonlit night as bright as day, on the night of the fourteenth of Rabi' al-Awwal, twenty-five months after the Hijra. He said: They went until they came to Ibn al-Ashraf. When they reached his fortress, Abu Na'ilah called out to him. Ibn al-Ashraf had recently been married, so he jumped up, but his wife grabbed the edge of his cloak and said: "Where are you going? You are a man under attack; someone like you should not go out at this hour." He said: "It is an appointment; it is only my brother Abu Na'ilah. By God, if he found me asleep, he would not wake me." Then he struck his hand on the cloak, saying: "If a young man is called to a thrust, he answers." Then he came down to them, greeted them, and they sat and talked for a while until he became at ease with them. Then they said to him: "O Ibn al-Ashraf, would you like to walk to the valley of al-'Ajuz ³ so we can talk there for the rest of the night?" So they went out walking until they headed toward the valley. Abu Na'ilah put his hand into Ka'b's hair and said: "Woe to you, how fragrant your perfume is, O Ibn al-Ashraf!" Ka'b used to anoint himself with musk mixed with water and ambergris until it matted in his temples; he was curly-haired and handsome. Then he walked a while and repeated the same until he felt secure, and his hands were entangled in his hair, and he grabbed the locks of his head and said to his companions: "Kill the enemy of God!" So they struck him with their swords, but they turned aside and did nothing, and some of them repelled others, and he clung to Abu Na'ilah. Muhammad ibn Maslamah said: I remembered a dagger ⁴ I had with me in my sword; I pulled it out and thrust it into his navel, then leaned on him and cut him until I reached his pubic area. The enemy of God let out a cry such that no fortress of the Jews remained without a fire being lit upon it. Ibn Sunaynah, a Jew of the Banu Harithah, said—and there were three miles between them—"I smell the scent of blood shed in Yathrib." Some of the men had struck al-Harith ibn Aws with their sword while they were striking Ka'b, wounding him in the leg. When they finished, they cut off his head, carried it with them, then went out running, fearing the Jewish lookouts, until they passed by Banu Umayyah ibn Zayd, then by Qurayzah—their fires were high on the fortresses—then by Bu'ath ⁵, until when they were at the Harrah of al-'Urayd, al-Harith bled profusely and lagged behind. He called out to them: "Convey greetings to the Messenger of God from me!" So they turned back, carried him, and came to the Prophet, may God bless him and grant him peace. When they reached Baqi' al-Gharqad, they said the takbir ⁶. The Messenger of God, may God bless him and grant him peace, had been standing that night praying. When he heard their takbir at al-Baqi', he said the takbir and knew that they had killed him. Then they came running until they found the Messenger of God, may God bless him and grant him peace, standing at the door of the mosque. He said: "May the faces prosper!" They said: "And your face, O Messenger of God!" and threw his head before him. He praised God for his killing. Then they brought their companion al-Harith, and he spat into his wound, and it did not harm him. 'Abbad ibn Bishr said concerning this: I called out to him, but he did not startle at my voice, / And he appeared, looking out from above a palace. / So I returned and said: "Who is calling?" / He said: "Your brother 'Abbad ibn Bishr." / He said: "Muhammad, hurry to us, / For we have come for you to thank us and entertain us, / And to give us provision, for we have come hungry / With half a wasq ⁷ of grain and dates. / And this is our armor as a pledge, so take it / For a month, if it suffices, or half a month." / He said: "A group hungry and famished, / They have indeed lacked wealth without poverty." / And he came toward us, rushing quickly, / And said to us: "You have come for a matter." / In our hands were sharp white swords, / Tried, with which we cut the disbelievers. / So Ibn Maslamah al-Muradi ⁸ embraced him, / His two hands like a fierce lion. / And he struck him with his drawn sword, / And Abu 'Abs ibn Jabr cut him down. / I struck and my two companions, and when / We killed the vile one, it was like slaughtering a goat ⁹. / And his head was carried by noble men, / Who suffice you in truth and piety. / God was our sixth, and we returned / With the best blessing and the most glorious victory." Ibn Abi Habibah said: I saw the one who said this poetry. Ibn Abi al-Zinad said: Were it not for the statement of Ibn Abi Habibah, I would have thought it was reliable. They said: When the morning came after the night in which Ibn al-Ashraf was killed, the Messenger of God, may God bless him and grant him peace, said: "Whomever of the Jewish men you get hold of, kill him." So the Jews feared, and none of their great men came out nor spoke, and they were afraid that they would be attacked at night as Ibn al-Ashraf had been. Ibn Sunaynah was of the Jews of Banu Harithah, and he was an ally of Huwayyisah ibn Mas'ud. He had embraced Islam, so Muhayyisah attacked Ibn Sunaynah and killed him. Huwayyisah began to strike Muhayyisah—he was older than him—saying: "O enemy of God, did you kill him? By God, there is much fat in your belly from his wealth!" Muhayyisah said: "By God, if the one who commanded me to kill him had commanded me to kill you, I would have killed you." He said: "By God, if Muhammad commanded you to kill me?" He said: "Yes." Huwayyisah said: "By God, a religion that reaches this is an amazing religion." So Huwayyisah embraced Islam that day. Muhayyisah said—and it is reliable, I have not seen anyone deny it—saying: "The son of my mother blames me; if I were ordered to kill him, / I would have struck his temple with a white cutting sword, / A blade like the color of salt, polished pure, / When aimed, it does not fail. / And I would not be pleased that I killed you willingly, / Even if I had what lies between Busra ¹⁰ and Ma'rib ¹¹." The Jews and the polytheists with them were terrified, and they came to the Prophet, may God bless him and grant him peace, in the morning and said: "Our companion was visited last night; he was a chief of our chiefs, killed by treachery without crime or offense that we know of." The Messenger of God, may God bless him and grant him peace, said: "If he had remained quiet as others who hold his opinion remained quiet, he would not have been assassinated. But he harmed us and satirized us with poetry, and none of you does this without the sword being his lot ¹²." And the Messenger of God, may God bless him and grant him peace, invited them to write a treaty between them, abiding by its contents. So they wrote a treaty between them and him under the palm tree in the house of Ramlah bint al-Harith. The Jews became cautious, feared, and were humiliated from the day of Ibn al-Ashraf's killing. Ibrahim ibn Ja'far narrated to me from his father, who said: Marwan ibn al-Hakam—when he was governor of Medina, and Ibn Yamin al-Nadri was with him—said: "How was the killing of Ibn al-Ashraf?" Ibn Yamin said: "It was treachery." Muhammad ibn Maslamah was sitting as an old man, and he said: ...

O Marwan, does the Messenger of Allah ¹³ break his covenant with you? By Allah, we only killed him by the command of the Messenger of Allah, may Allah bless him and grant him peace. By Allah, no roof of a house shall shelter me and you except the mosque. As for you, O Ibn Yamin, by Allah, if you escape and I have power over you with a sword in my hand, I will strike your head with it! So Ibn Yamin would not descend among Banu Qurayza until he sent a messenger to see Muhammad ibn Maslamah: if he was in one of his estates, he would descend, fulfill his need, then depart; otherwise, he would not descend. While Muhammad ibn Maslamah was at a funeral and Ibn Yamin was in al-Baqi‘ ¹⁴, he saw a bier covered with fresh palm branches for a woman; he came and untied it. The people stood up and said: O Abu ‘Abd al-Rahman, what are you doing? We will suffice you! He stood up to him and kept striking him with the branches, one by one, until he broke those branches on his face and head, leaving no dry spot on him. Then he released him, though he had no strength left ¹⁵. Then he said: By Allah, if I had a sword, I would have struck you with it. The Account of the Expedition of Ghatafan at Dhu Amarr ¹⁶ It took place in Rabi‘ al-Awwal, at the beginning of the twenty-fifth month. The Messenger of Allah, may Allah bless him and grant him peace, set out on Thursday, the twelfth of Rabi‘, and was absent for eleven days. Muhammad ibn Ziyad ibn Abi Hunaydah narrated to me, saying: Ibn Abi ‘Attab narrated to us; and ‘Uthman ibn al-Dahhak ibn ‘Uthman narrated to me; and ‘Abd al-Rahman ibn Muhammad ibn Abi Bakr narrated to me, from ‘Abdullah ibn Abi Bakr, and some of them added to others in the narration, and others also narrated to us. They said: It reached the Messenger of Allah, may Allah bless him and grant him peace, that a group from Tha‘labah and Muharib at Dhu Amarr had gathered, intending to attack the outskirts of the Messenger of Allah, may Allah bless him and grant him peace. Their gatherer was a man from them called Du‘thur ibn al-Harith ibn Muharib. So the Messenger of Allah, may Allah bless him and grant him peace, summoned the Muslims, and set out with four hundred and fifty men, with horses. He took the route via al-Munaqqa ¹⁷, then traversed the narrow pass of al-Khabith ¹⁸, then came out to Dhu al-Qassah ¹⁹. There he captured a man from them at Dhu al-Qassah called Jabbar from Banu Tha‘labah. They said: Where are you heading? He said: I am heading to Yathrib ²⁰. They said: What business do you have in Yathrib? He said: I wanted to scout for myself and look around. They said: Did you pass by a gathering, or did any news of your people reach you? He said: No, except that it reached me that Du‘thur ibn al-Harith and some people from his tribe are unarmed. So they brought him to the Messenger of Allah, may Allah bless him and grant him peace, who invited him to Islam, and he embraced Islam. He said: O Muhammad, they will not meet you; if they hear of your march, they will flee to the mountaintops. I will go with you and guide you to their weak point ²¹. So the Prophet, may Allah bless him and grant him peace, took him and assigned him to Bilal. He took a path that led him down upon them from a sand dune ²², and the Bedouins fled from him to the mountains. Before that, they had hidden their livestock in the mountain peaks and their families. So the Messenger of Allah, may Allah bless him and grant him peace, did not meet anyone, except that he saw them on the mountaintops. The Messenger of Allah, may Allah bless him and grant him peace, alighted at Dhu Amarr and encamped at their camp ²³. Heavy rain fell on them, and the Messenger of Allah, may Allah bless him and grant him peace, went to relieve himself; the rain caught him and wet his garment. He had placed the valley of Dhu Amarr between himself and his companions. Then he took off his clothes, spread them to dry, hung them on a tree, and lay down under it ²⁴, while the Bedouins watched everything he did. The Bedouins said to Du‘thur, who was their chief and bravest: Muhammad has made himself vulnerable; he has isolated himself from his companions, so that if he calls for help, he will not be helped until you kill him. So he chose a sharp sword from their swords, then came with the sword wrapped in his garment until he stood over the head of the Prophet, may Allah bless him and grant him peace, with the sword drawn, and said: O Muhammad, who will protect you from me today? The Messenger of Allah, may Allah bless him and grant him peace, said: Allah! He said: And Jibril ²⁵, peace be upon him, pushed his chest, and the sword fell from his hand. The Messenger of Allah, may Allah bless him and grant him peace, took it and stood over his head, saying: Who will protect you from me today? He said: No one. He said: Then I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah. By Allah, I will never gather a host against you again! So the Messenger of Allah, may Allah bless him and grant him peace, gave him back his sword. Then he turned away, then turned his face back and said: By Allah, you are better than me. The Messenger of Allah, may Allah bless him and grant him peace, said: I am more deserving of that than you. He went to his people, and they said: Where is what you used to say when you had the opportunity and the sword in your hand? He said: By Allah, that happened, but I saw a tall white man who pushed my chest, and I fell on my back. I knew he was an angel, and I bore witness that there is no god but Allah and that Muhammad is the Messenger of Allah. By Allah, I will not gather against him! And he began calling his people to Islam. Then this verse was revealed concerning him: "O you who have believed, remember the favor of Allah upon you when a people intended to extend their hands against you, but He withheld their hands from you" ²⁶—the verse. The Prophet, may Allah bless him and grant him peace, was absent for eleven nights, and he appointed ‘Uthman ibn ‘Affan, may Allah be pleased with him, as his deputy over Medina. The Expedition of Banu Sulaym at Buhran ²⁷ in the Region of al-Fur‘ In the early nights of Jumada al-Ula ²⁸, at the beginning of the twenty-seventh month. The Messenger of Allah, may Allah bless him and grant him peace, was absent for ten days. Ma‘mar ibn Rashid narrated to me, from al-Zuhri, who said: When it reached the Messenger of Allah, may Allah bless him and grant him peace, that a large group of Banu Sulaym was at Buhran, the Messenger of Allah, may Allah bless him and grant him peace, prepared for that without revealing his direction. He set out with three hundred of his companions, and they hastened the march. When they were one night away from Buhran, they met a man from Banu Sulaym and asked him about the people and their gathering. He informed him that they had dispersed yesterday and returned to their watering place ²⁹. So the Prophet, may Allah bless him and grant him peace, ordered that he be detained with a man from the people. Then the Prophet, may Allah bless him and grant him peace, marched until he reached Buhran, but there was no one there. He stayed for some days, then returned without encountering any harm, and the Messenger of Allah, may Allah bless him and grant him peace, released the man. His absence was ten nights. ‘Abdullah ibn Nuh narrated to me, from Muhammad ibn Sahl, who said: The Messenger of Allah, may Allah bless him and grant him peace, appointed Ibn Umm Maktum as his deputy over Medina. The Account of the Expedition of al-Qaradah ³⁰ In it was Zayd ibn Harithah, and it was the first expedition in which Zayd, may Allah be pleased with him, set out as commander. He set out at the beginning of Jumada al-Akhirah, at the beginning of the twenty-seventh month. Muhammad ibn al-Hasan ibn Usamah ibn Zayd narrated to me, from his family, who said: The Quraysh had become wary of the Syrian route and feared to travel it, fearing the Messenger of Allah, may Allah bless him and grant him peace, and his companions. They were a trading people. Safwan ibn Umayyah said: Muhammad and his companions have blocked our trade route; we do not know what to do with his companions—they never leave the coast, and the people of the coast have made peace with them, and most of them have joined him. We do not know which way to go. If we stay, we will consume our capital, and we are in this town of ours; we have no market here ³¹; we only settled here for trade—to Syria in summer and to the land of Abyssinia in winter. Al-Aswad ibn al-Muttalib said to him: Then avoid the coast and take the Iraqi route. Safwan said: I am not familiar with it. Abu Zam‘ah said: I will guide you to the most knowledgeable guide ³² for it; he will travel it even with his eyes closed, if Allah wills.

Who is he? He said: Furāt ibn Ḥayyān al-ʿIjlī. He had traversed it and traveled through it. Ṣafwān said: That is the one, by Allah! So he sent for Furāt. He came to him and said: I want to go to Syria, but Muḥammad has blocked our trade route because our caravans' path goes through his territory. So I want to take the Iraq route. Furāt said: I will take you through the Iraq route. No one from Muḥammad's companions treads it—it is only the land of Najd and deserts. Ṣafwān said: That is what I need. As for the deserts, we are wintering and our need for water today is little. So Ṣafwān ibn Umayya prepared, and Abū Zamʿa sent with him three hundred mithqāls ³³ of gold and nuggets ³⁴ of silver, and men from Quraysh sent goods with him. ʿAbdullāh ibn Abī Rabīʿa and Ḥuwayṭib ibn ʿAbd al-ʿUzzā went out with him, along with men from Quraysh. Ṣafwān went out with much wealth—nuggets of silver and silver vessels weighing thirty thousand dirhams—and they set out via Dhāt ʿIrq ³⁵. Nuʿaym ibn Masʿūd al-Ashjaʿī came to Medina, still following the religion of his people, and stayed with Kināna ibn Abī al-Ḥuqayq among the Banū al-Naḍīr. He drank with him, and Salīṭ ibn al-Nuʿmān ibn Aslam drank with him—wine had not yet been forbidden at that time—and he used to visit the Banū al-Naḍīr and partake of their drink. Nuʿaym mentioned the departure of Ṣafwān with his caravan and the wealth they had, so he went immediately to the Prophet ﷺ and informed him. The Messenger of Allah ﷺ sent Zayd ibn Ḥāritha with one hundred horsemen, and they intercepted the caravan and captured it. The leaders of the people escaped, and they captured one or two men. They brought the caravan to the Prophet ﷺ, who took one-fifth of it. The fifth at that time was worth twenty thousand dirhams, and he divided the remainder among the members of the expedition. Among the captives was Furāt ibn Ḥayyān. He was brought and told: Accept Islam; if you accept Islam, we will spare you from death. So he accepted Islam, and he was spared from death. THE EXPEDITION OF UḤUD On Saturday, the seventh of Shawwāl, thirty-two months after the Hijra. The Messenger of Allah ﷺ appointed Ibn Umm Maktūm over Medina. Muḥammad ibn Shujāʿ narrated to us, saying: Muḥammad ibn ʿUmar al-Wāqidī narrated to us, saying: Muḥammad ibn ʿAbdullāh ibn Muslim, Mūsā ibn Muḥammad ibn Ibrāhīm ibn al-Ḥārith, ʿAbdullāh ibn Jaʿfar, Ibn Abī Sabra, Muḥammad ibn Ṣāliḥ ibn Dīnār, Muʿādh ibn Muḥammad, Ibn Abī Ḥabība, Muḥammad ibn Yaḥyā ibn Sahl ibn Abī Ḥathma, ʿAbd al-Raḥmān ibn ʿAbd al-ʿAzīz, Yaḥyā ibn ʿAbdullāh ibn Abī Qatāda, Yūnus ibn Muḥammad al-Ẓafarī, Maʿmar ibn Rāshid, ʿAbd al-Raḥmān ibn Abī al-Zinād, and Abū Maʿshar, among other men I did not name—each narrated to me a portion of this report, and some of them were more comprehensive than others. I have compiled all that they narrated to me. They said: When the polytheists who had been present at Badr returned to Mecca, and the caravan that Abū Sufyān ibn Ḥarb had brought from Syria was held in the Dār al-Nadwa ³⁶—as was their custom—Abū Sufyān did not move it or distribute it because the owners of the caravan were absent. The nobles of Quraysh went to Abū Sufyān ibn Ḥarb: al-Aswad ibn al-Muṭṭalib ibn Asad, Jubayr ibn Muṭʿim, Ṣafwān ibn Umayya, ʿIkrima ibn Abī Jahl, al-Ḥārith ibn Hishām, ʿAbdullāh ibn Abī Rabīʿa, Ḥuwayṭib ibn ʿAbd al-ʿUzzā, and Ḥujayr ibn Abī Ihāb. They said: O Abū Sufyān, consider this caravan you have brought and held back. You know it is the wealth of the people of Mecca and the merchandise of Quraysh. They are willing to equip an army with this caravan against Muḥammad, and you see those of our fathers, sons, and clans who have been killed. Abū Sufyān said: Are the people of Quraysh willing to do that? They said: Yes. He said: I am the first to respond to that, and the Banū ʿAbd Manāf are with me. By Allah, I am the bereaved avenger; my son Ḥanẓala was killed at Badr, along with the nobles of my people. So the caravan remained held until they prepared to set out for Uḥud. They sold it, and it became pure gold, and it was deposited with Abū Sufyān. It is also said that they said: O Abū Sufyān, sell the caravan and then set aside its profits. The caravan consisted of one thousand camels, and the capital was fifty thousand dīnārs. They used to make a profit of one dīnār per dīnār in their trade. Their trade route from Syria was to Gaza; they did not go beyond it. Abū Sufyān had held back the caravan of Zuhra because they had returned from the road to Badr, and he delivered what belonged to Makhrama ibn Nawfal, his paternal uncles, and the Banū ʿAbd Manāf ibn Zuhra. But Makhrama refused to accept his caravan unless it was delivered to all the Banū Zuhra. Al-Akhnas spoke and said: Why is the caravan of Banū Zuhra singled out among the caravans of Quraysh? Abū Sufyān said: Because they withdrew from Quraysh. Al-Akhnas said: You sent to Quraysh saying, 'Return, for we have secured the caravan; do not go out for nothing,' so we returned. Then Zuhra took their caravan, and some weak people of Mecca—those with no clans or protection—took whatever they had in the caravan. This shows that the people only took the profits of the caravan. Concerning them was revealed: "Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah" ³⁷—the verse. When they resolved to march, they said: We will travel among the Arabs and seek their support, for ʿAbd Manāt will not abandon us; they are the most connected of the Arabs to our kinship ties, along with those who follow us from the Aḥābīsh ³⁸. They agreed to send four men from Quraysh to travel among the Arabs and call them to their support. They sent ʿAmr ibn al-ʿĀṣ, Hubayra ibn Abī Wahb, Ibn al-Zibaʿrā, and Abū ʿAzza al-Jumaḥī. The men obeyed, but Abū ʿAzza refused to go, saying: Muḥammad showed me favor on the day of Badr, and he did not show favor to anyone else. I swore that I would never aid an enemy against him. Ṣafwān ibn Umayya went to him and said: Go out! But he refused, saying: I made a covenant with Muḥammad on the day of Badr that I would never aid an enemy against him, and I will fulfill my covenant with him. He showed me favor and did not show favor to anyone else, until he either killed him or took ransom from him. Ṣafwān said to him: Go out with us. If you survive, I will give you as much wealth as you wish; if you are killed, your family will be with my family. But Abū ʿAzza refused until the next day. Ṣafwān ibn Umayya left him in despair. The next day, Ṣafwān and Jubayr ibn Muṭʿim came to him. Ṣafwān said the same words, but he refused. Jubayr said: I never thought I would live to see Abū Wahb come to you for a matter and you refuse him! That angered him, and he said: I will go out! So he went out among the Arabs to gather them, reciting: O Banū ʿAbd Manāt, the steadfast ³⁹, You are protectors, and your father is a protector. Do not surrender me; surrender is not permissible. Do not withhold your support from me after this year. He and the men went out, inciting the Arabs and gathering them. They reached Thaqīf and mobilized them completely ⁴⁰. When they resolved to march and those among the Arabs who were with them had gathered and arrived, Quraysh differed about taking the women ⁴¹ with them. Bukayr ibn Mismār narrated to me from Ziyād, the freedman of Saʿd, from Nisṭās, who said:

Safwan ibn Umayya said: "Bring out the women with the howdahs, for I am the first to do so. This will make you more steadfast and remind you of the dead of Badr, for the memory is fresh, and we are a people who seek death, not wanting to return to our homes until we have avenged ourselves or died in the attempt." Ikrima ibn Abi Jahl said: "I am the first to respond to what you have called for." Amr ibn al-As said likewise. Then Nawfal ibn Muawiya al-Dili went about and said: "O assembly of Quraysh, this is not a good idea, to expose your womenfolk to your enemy. I fear that the tide ⁴² may turn against them, and you will be disgraced through your women." Safwan ibn Umayya said: "There is no alternative to this, ever!" So Nawfal went to Abu Sufyan and said the same thing to him. Then Hind bint Utba cried out: "By Allah, you were safe on the day of Badr and returned to your women. Yes, we will go out and witness the fighting. The singing girls were sent back from al-Juhfa on their journey to Badr, and the beloved ones were killed that day." Abu Sufyan said: "I will not oppose Quraysh; I am one of them. Whatever they do, I do." So they brought out the women with the howdahs. They said: Abu Sufyan ibn Harb went out with two wives: Hind bint Utba and Umayma ⁴³ bint Sa'd ibn Wahb ibn Ashaym ibn Kinana. Safwan ibn Umayya went out with two wives: Barza bint Mas'ud al-Thaqafi, who was the mother of Abdullah ibn Safwan al-Asghar. Talha ibn Abi Talha went out with his wife Sulafa bint Sa'd ibn Shahid, who was from the Aws, and she was the mother of the sons of Talha: Umm Masafi', al-Harith, Kilab, and Jallas, the sons of Talha. Ikrima ibn Abi Jahl went out with his wife Umm Juhaym bint al-Harith ibn Hisham. Al-Harith ibn Hisham went out with his wife Fatima bint al-Walid ibn al-Mughira. Amr ibn al-As went out with his wife Hind bint Munabbih ibn al-Hajjaj, who was the mother of Abdullah ibn Amr ibn al-As. Khunas bint Malik ibn al-Mudarrib went out with her son Abu Aziz ibn Umayr al-Abdari. Al-Harith ibn Sufyan ibn Abd al-Asad went out with his wife Ramla bint Tariq ibn Alqama. Kinana ibn Ali ibn Rabi'a ibn Abd al-Uzza went out with his wife Umm Hakim bint Tariq. Sufyan ibn Uwayf went out with his wife Qatila bint Amr ibn Hilal. Al-Nu'man and Jabir, the sons of Mask al-Dhi'b, went out with their mother al-Daghunniyya. Ghurab ibn Sufyan ibn Uwayf went out with his wife Amra bint al-Harith ibn Alqama, and it was she who raised the banner of Quraysh when it fell, until Quraysh rallied to their banner. They said: Sufyan ibn Uwayf went out with ten of his sons, and the Banu Kinana gathered in force. The banners on the day they left Mecca were three, which they had tied in the Dar al-Nadwa: a banner carried by Sufyan ibn Uwayf, a banner among the Ahabish ⁴⁴ carried by one of them, and a banner carried by Talha ibn Abi Talha. It is also said: Quraysh went out with a single banner carried by Talha ibn Abi Talha. Ibn Waqid said: This is more reliable to us. Quraysh went out, numbering three thousand, including those who had joined them ⁴⁵. Among them were a hundred men from Thaqif. They went out with much equipment and weapons, leading two hundred horses, and among them were seven hundred armored men and three thousand camels. When they resolved to march, al-Abbas ibn Abd al-Muttalib wrote a letter, sealed it, hired a man from Banu Ghifar, and stipulated that he should travel for three days to the Messenger of Allah, may Allah bless him and grant him peace, to inform him that Quraysh had resolved to march ⁴⁶ against you, so whatever you were going to do when they encamped against you, do it. They have set out towards you ⁴⁷, numbering three thousand, leading two hundred horses, among them seven hundred armored men and three thousand camels, and they have taken up arms completely. The Ghifari arrived but did not find the Messenger of Allah, may Allah bless him and grant him peace, in Medina; he found him at Quba ⁴⁸. He went out until he found the Messenger of Allah, may Allah bless him and grant him peace, at the gate of the mosque of Quba, mounting his donkey. He handed him the letter, and Ubayy ibn Ka'b read it to him, and he asked Ubayy to keep it secret. Then he entered the house of Sa'd ibn al-Rabi' and said: "Is anyone in the house?" Sa'd said: "No." So he spoke of his need and informed him of the letter of al-Abbas ibn Abd al-Muttalib. Sa'd began to say: "O Messenger of Allah, I hope that there is good in this." The Jews of Medina and the hypocrites had been spreading rumors, saying: "Nothing has come to Muhammad that he likes." The Messenger of Allah, may Allah bless him and grant him peace, returned to Medina and asked Sa'd to keep the news secret. When the Messenger of Allah, may Allah bless him and grant him peace, went out, the wife of Sa'd ibn al-Rabi' went out to him and said: "What did the Messenger of Allah say to you?" He said: "What business is that of yours? May you have no mother!" She said: "I have been listening to you." She informed Sa'd of the news, and Sa'd said: "Inna lillahi wa inna ilayhi raji'un! I see that you have been eavesdropping on us while I was saying to the Messenger of Allah, may Allah bless him and grant him peace, 'Speak of your need'!" Then he grabbed her by the forelock ⁴⁹ and ran with her until he caught up with the Messenger of Allah, may Allah bless him and grant him peace, at al-Jisr ⁵⁰, and she had become breathless ⁵¹. He said: "O Messenger of Allah, my wife asked me about what you said, and I concealed it from her. She said, 'I heard the words of the Messenger of Allah!' and she repeated the whole story. I feared, O Messenger of Allah, that something of that might become known and you would think that I had divulged your secret." The Messenger of Allah, may Allah bless him and grant him peace, said: "Let her go." The news of Quraysh's march spread among the people. Amr ibn Salim al-Khuza'i arrived with a group from Khuza'a; they had traveled from Mecca for four days and found Quraysh encamped at Dhu Tuwa. They informed the Messenger of Allah, may Allah bless him and grant him peace, of the news, then they left and found Quraysh at Batan Rabigh, so they avoided Quraysh—Rabigh is a few nights' journey from Medina. Abdullah ibn Amr ibn Zuhayr narrated to me from Abdullah ibn Amr ibn Abi Hakima al-Aslami, who said: When Abu Sufyan awoke at al-Abwa', he was informed that Amr ibn Salim and his companions had departed yesterday evening towards Mecca. Abu Sufyan said: "I swear by Allah that they came to Muhammad and informed him of our march, warned him, and told him of our numbers. Now they will stay in their fortresses, and I do not think we will get anything from them on our way." Safwan said: "If they do not come out to the open ⁵² against us, we will go to the palm trees of the Aws and Khazraj and cut them down, leaving them with no property, and they will never be able to restore it ⁵³. If they do come out to the open against us, our numbers are greater than theirs, our weapons are more numerous, we have horses while they have none, and we fight with a grievance against them while they have no grievance against us." Abu Amir the sinner had gone out with fifty men from the Aws ⁵⁴ of Allah until he brought them to Mecca when the Prophet, may Allah bless him and grant him peace, came to Medina. He stayed with Quraysh and had called his people, saying to them: "Muhammad is victorious, so come out with us to a people we will support." He went out to Quraysh, inciting them and informing them that they were in the right and that what Muhammad brought was false. Quraysh marched to Badr, but he did not march with them. When Quraysh marched to Uhud, he marched with them. He used to say to Quraysh: "When I come to my people, not two men among them will disagree with you. Here with me are a number of my people, fifty men." They believed him and hoped for his support.

The women went out with their tambourines, inciting the men and reminding them of the dead of Badr at every stopping place. Quraysh would alight at every watering place, slaughtering the camels they had gathered from the caravan ⁵⁵ and strengthening themselves with it on their journey, eating from their provisions of the wealth they had collected. When Quraysh passed by al-Abwa', they said: 'You have brought the women with you, and we fear for our women. Come, let us dig up the grave of Muhammad's mother, for women are a vulnerable part. If any of your women are taken, you will say: This is the remains of your mother. If he is dutiful to his mother as he claims, by my life, he will surely ransom you with his mother's remains. And if he does not capture any of your women, by my life, he will surely ransom his mother's remains with much wealth if he is dutiful to her.' Abu Sufyan ibn Harb consulted the men of opinion among Quraysh about that, and they said: 'Do not mention anything of this. If we did so, Banu Bakr and Khuza'ah would dig up our dead.' Quraysh were at Dhu al-Hulayfah on Thursday, the morning of the tenth day after their departure from Mecca, on the fifth night of Shawwal, at the beginning of the thirty-second month, and with them were three thousand camels and two hundred horses. When they reached Dhu al-Hulayfah in the morning, cavalry went out and brought them down to al-Wita' ⁵⁶. The Prophet sent two spies, Anas and Mu'nis, the sons of Fadalah, on the night of Thursday, and they intercepted Quraysh at al-'Aqiq, and traveled with them until they alighted at al-Wita'. They came to the Messenger of Allah and informed him. The Muslims had sown the 'Ard—the 'Ard is the area between al-Wita' at Uhud to al-Jurf, to al-'Arsah, today's al-Baqal—and its inhabitants were Banu Salamah, Harithah, Zafar, and 'Abd al-Ashhal. The water at that time at al-Jurf was from wells ⁵⁷; the driver of the water-wheel ⁵⁸ would not leave a single spot, the camel would turn ⁵⁹ in an hour ⁶⁰, until the springs of al-Ghabah, which Mu'awiyah ibn Abi Sufyan dug, took its waters. They had brought their farming tools into Medina on Thursday night, and the polytheists came upon their crops and let loose their camels and horses in them—the crops had drunk in the dough ⁶¹—and Usayd ibn Hudayr had twenty water-wheels in the 'Ard irrigating barley. The Muslims had been cautious about their camels, workers, and farming tools. The polytheists grazed on Thursday until evening, and when evening came, they gathered the camels and cut fodder for them ⁶², and cut fodder for their horses on Friday night. When Friday morning came, they let their mounts and horses loose in the crops until they left the 'Ard without a green thing. When they had alighted and settled, the Messenger of Allah sent al-Hubab ibn al-Mundhir ibn al-Jamuh to the people. He entered among them, estimated, and looked at the gathering of what he wanted, and sent him secretly, saying to al-Hubab: 'Do not inform anyone among the Muslims unless you see a weakness ⁶³.' He returned to him and informed him privately. The Messenger of Allah said to him: 'What did you see?' He said: 'I saw, O Messenger of Allah, a number; I estimated them at three thousand, a little more or a little less, and the horses at two hundred horses, and I saw visible armor; I estimated it at seven hundred coats of mail.' He said: 'Did you see any women?' He said: 'I saw women with them with tambourines and drums—al-akbar means drums.' The Messenger of Allah said: 'They want to incite the people and remind them of the dead of Badr. Thus has their news come to me. Do not mention a word of their affair. Allah is sufficient for us, and He is the best disposer of affairs. O Allah, by You I move, and by You I attack.' Salamah ibn Salamah ibn Waqsh went out on Friday until, when he was at the nearest part of the 'Ard, suddenly the vanguard of the polytheists' cavalry was ten horses. They galloped after him, and he stood against them on a high place of the harrah, shooting them with arrows and stones until they withdrew from him. When they turned away, he came to his farm at the nearest part of the 'Ard, and took out a sword and an iron coat of mail that had been buried in a corner of the farm, and he ran with them until he came to Banu 'Abd al-Ashhal and told his people what he had encountered from them. Their arrival was on Thursday, the fifth night of Shawwal, and the battle was on Saturday, the seventh night of Shawwal. The leaders of Aws and Khazraj—Sa'd ibn Mu'adh, Usayd ibn Hudayr, and Sa'd ibn 'Ubadah—spent Friday night armed in the mosque at the door of the Prophet, fearing a night attack ⁶⁴ from the polytheists, and the city was guarded that night until morning. The Messenger of Allah had a dream on Friday night, and when the Messenger of Allah arose in the morning and the Muslims gathered, he gave a sermon ⁶⁵. Muhammad ibn Salih narrated to me from 'Asim ibn 'Umar ibn Qatadah, from Mahmud ibn Labid, who said: The Prophet appeared on the pulpit, praised Allah, and then said: 'O people, I saw a dream in my sleep. I saw as if I were in a strong coat of mail, and I saw as if my sword Dhu al-Fiqar had broken ⁶⁶ at its tip ⁶⁷, and I saw cows being slaughtered, and I saw as if I were riding behind a ram.' The people said: 'O Messenger of Allah, how do you interpret it?' He said: 'As for the strong coat of mail, it is Medina, so stay in it. As for the breaking of my sword ⁶⁸ at its tip, it is a calamity concerning myself. As for the slaughtered cows, they are killed among my companions. As for riding behind a ram, it is the ram of the army; we will kill him, if Allah wills.' 'Umar ibn 'Uqbah narrated to me from Sa'id, who said: I heard Ibn 'Abbas say: The Prophet said: 'As for the breaking of my sword, it is the killing of a man from my household.' Muhammad ibn 'Abd Allah narrated to me from al-Zuhri, from 'Urwah, from al-Miswar ibn Makhramah, who said: The Prophet said: 'And I saw a notch in my sword, and I disliked it; it is what struck his face.' The Prophet said: 'Advise me!' The Messenger of Allah was of the opinion not to leave Medina because of this dream, and the Messenger of Allah liked to be agreed with on what he saw and on the interpretation of the dream. 'Abd Allah ibn Ubayy stood up and said: 'O Messenger of Allah, we used to fight in the Jahiliyyah ⁶⁹ in it, and we would place the women and children in these fortresses, and we would place stones with them. By Allah, often the children would stay for a month carrying stones in preparation for our enemy, and we would fortify Medina with buildings so that it became like a fortress from every side, and the woman and child would throw from above the fortresses and towers, and we would fight with our swords in the alleys. O Messenger of Allah, our city is virgin; it has never been breached against us. We have never gone out to an enemy except that he inflicted loss on us, and no enemy has ever entered upon us except that we defeated him. So leave them, O Messenger of Allah, for if they stay, they stay in an evil place of detention, and if they return, they return disappointed and defeated ⁷⁰, having gained no good. O Messenger of Allah, obey me in this matter, and know that I inherited this opinion from the elders of my people and the men of opinion among them, for they were the people of war and experience.' The opinion of the Messenger of Allah was with the opinion of Ibn Ubayy, and that was the opinion of the elders among the companions of the Messenger of Allah from the Muhajirun and Ansar. The Messenger of Allah said...

"Stay in the city, and place the women and children in the fortresses (al-āṭām). If they enter upon us, we will fight them in the alleys (al-aziqqah), for we are more knowledgeable of them than they are. And shoot at them from atop the strongholds (al-ṣayāṣī) and the fortresses (al-āṭām)." So they had fortified the city with buildings from every side, making it like a fortress. Then some young men who had not witnessed Badr said, and they asked the Messenger of Allah (peace be upon him) to go out against their enemy, desiring martyrdom and loving to meet the enemy: "Go out with us against our enemy!" And some men of mature age and sincere intention, among them Ḥamzah ibn ‘Abd al-Muṭṭalib, Sa‘d ibn ‘Ubādah, and al-Nu‘mān ibn Mālik ibn Tha‘labah, along with others from al-Aws and al-Khazraj, said: "O Messenger of Allah, we fear that our enemy might think we disliked going out to them out of cowardice for meeting them, and this would embolden them against us. You were at Badr with three hundred men, and Allah gave you victory over them. Today we are many people, and we used to wish for this day and pray to Allah for it. Allah has brought it to us in our own territory." The Messenger of Allah (peace be upon him), seeing their insistence, was reluctant. They had donned their weapons, brandishing their swords, exalting themselves as if they were stallions. Mālik ibn Sinān, the father of Abū Sa‘īd al-Khudrī, said: "O Messenger of Allah, by Allah, we are between one of two good outcomes: either Allah grants us victory over them—this is what we desire—and He humiliates them for us, making this a battle alongside the battle of Badr, leaving none but the fugitives; or the other, O Messenger of Allah, is that Allah grants us martyrdom. By Allah, O Messenger of Allah, I care not which it is, for both contain good!" It has not reached us that the Prophet (peace be upon him) returned any word to him, and he remained silent. Then Ḥamzah ibn ‘Abd al-Muṭṭalib (may Allah be pleased with him) said: "By Him who revealed the Book to you, I will not taste any food today until I fight them with my sword outside Medina." It was said that Ḥamzah was fasting on Friday and fasting on Saturday, and he met them while fasting. They said: And al-Nu‘mān ibn Mālik ibn Tha‘labah, the brother of Banī Sālim, said: "O Messenger of Allah, I testify that the slaughtered cattle (al-baqar al-mudhabbaḥ) are the slain among your companions, and I am among them. So why do you deprive us of Paradise? By Him besides whom there is no god, I will surely enter it." The Messenger of Allah (peace be upon him) said: "How?" He said: "I love Allah and His Messenger, and I will not flee on the day of battle." The Messenger of Allah (peace be upon him) said: "You have spoken truthfully!" So he was martyred that day. And Iyās ibn Aws ibn ‘Atīk said: "O Messenger of Allah, we, the Banū ‘Abd al-Ashhal, are among the slaughtered cattle (al-baqar al-mudhabbaḥ). We hope, O Messenger of Allah, to be slaughtered among the people and for them to be slaughtered among us, so that we may go to Paradise and they to the Fire. Moreover, O Messenger of Allah, I would not like Quraysh to return to their people saying, 'We besieged Muḥammad in the strongholds (ṣayāṣī) and fortresses (āṭām) of Yathrib!' This would embolden Quraysh. They have trampled our palm-fronds, and if we do not defend our honor, we will not cultivate. In our pre-Islamic days, O Messenger of Allah, the Arabs would come to us, and they did not dare to do this to us until we went out against them with our swords to repel them from us. Today, we are more deserving—since Allah has strengthened us with you and we know our destiny—not to confine ourselves in our houses." And Khaythamah, the father of Sa‘d ibn Khaythamah, stood and said: "O Messenger of Allah, Quraysh spent a year gathering forces and recruiting Arabs from their deserts and those who followed them from their allies (aḥābīsh). Then they came to us, leading horses and riding camels, until they encamped in our territory, besieging us in our houses and strongholds (ṣayāṣī). Then they would return unscathed, un-wounded, emboldening them against us until they launch raids upon us, strike our outlying areas, and set spies and watchmen over us—besides what they have done to our crops. The Arabs around us would become bold against us and covet us when they see we do not go out to them, so we repel them from our vicinity. Perhaps Allah will grant us victory over them—that is Allah's custom with us—or the other outcome is martyrdom. I missed the battle of Badr, though I was eager for it. My eagerness reached such a point that I cast lots with my son for going out; his lot came out, and he was granted martyrdom. I was eager for martyrdom. Last night, I saw my son in a dream in the most beautiful form, roaming among the fruits and rivers of Paradise, saying: 'Join us, so you may accompany us in Paradise, for I have found what my Lord promised me to be true!' By Allah, O Messenger of Allah, I have become yearning for his companionship in Paradise. My age has grown old, my bones have become frail, and I love to meet my Lord. So pray to Allah, O Messenger of Allah, to grant me martyrdom and the companionship of Sa‘d in Paradise." So the Messenger of Allah (peace be upon him) prayed for that for him, and he was killed at Uḥud as a martyr. They said: Anas ibn Qatādah said: "O Messenger of Allah, it is one of the two good outcomes: either martyrdom or spoils and victory in killing them." The Messenger of Allah (peace be upon him) said: "I fear defeat for you." They said: When they insisted on going out, the Messenger of Allah (peace be upon him) led the people in the Friday prayer, then exhorted the people and commanded them to be earnest and strive (jihād), and informed them that victory would be theirs as long as they were patient. The people rejoiced at that when the Messenger of Allah (peace be upon him) informed them of the departure to their enemy, though many of the companions of the Messenger of Allah (peace be upon him) disliked that going out. He commanded them to prepare for their enemy. Then the Messenger of Allah (peace be upon him) led the people in the afternoon prayer (‘aṣr), and the people had gathered, and the people of al-‘Awālī had attended, and they had raised the women in the fortresses (al-āṭām). The Banū ‘Amr ibn ‘Awf and their allies (lifuhā) and al-Nabīt and their allies attended, and they donned their weapons. The Messenger of Allah (peace be upon him) entered his house, and Abū Bakr and ‘Umar (may Allah be pleased with them) entered with him. They turbanned him and dressed him, and the people lined up for him between his chamber and his pulpit, waiting for his exit. Sa‘d ibn Mu‘ādh and Usayd ibn Ḥuḍayr came to them and said: "You said what you said to the Messenger of Allah (peace be upon him) and compelled him to go out, while the command descends upon him from heaven. Refer the matter back to him. Whatever he commands you, do it, and whatever inclination or opinion you see in him, obey him." While the people were in this state—some saying, "The opinion is what Sa‘d said!" and some persisting in their resolve to go out, and some disliking the going out—the Messenger of Allah (peace be upon him) came out, having donned his armor (la’matahu). He had put on the coat of mail (al-dir‘) and displayed it, fastened it around his waist with a belt made of the sword strap of leather, which later belonged to the family of Abū Rāfi‘, the freed slave of the Messenger of Allah (peace be upon him). He wore a turban and girded on his sword. When the Messenger of Allah (peace be upon him) came out, they all regretted what they had done. Those who had been insistent with the Messenger of Allah (peace be upon him) said: "It was not for us to insist with the Messenger of Allah in a matter he disliked." The people of sound opinion, who had advised staying, made them regret, saying: "O Messenger of Allah, it was not for us to oppose you. Do as you see fit. It was not for us to compel you, for the matter belongs to Allah, then to you." He said: "I called you to this matter, but you refused. It is not fitting for a prophet, when he has donned his armor, to remove it until Allah judges between him and his enemies."

The prophets before him, when a prophet donned his armor, would not remove it until God judged between him and his enemies. Then the Messenger of God, may God bless him and grant him peace, said: 'Look to what I have commanded you and follow it. Proceed in the name of God, and victory is yours as long as you are patient.' Ya'qub ibn Muhammad al-Zafari narrated from his father, who said: Malik ibn 'Amr al-Najjari died on Friday. When the Messenger of God, may God bless him and grant him peace, entered, he donned his armor and then went out—while [the body] was placed at the site of the funerals—and prayed over him. Then he called for his mount, rode it, and set out for Uhud. Usama ibn Zayd narrated from his father, who said: Ju'al ibn Suraqa said to him as he was heading to Uhud: 'O Messenger of God, it has been said to me that you will be killed tomorrow!' while he was breathing heavily in distress. The Prophet, may God bless him and grant him peace, struck his hand on his chest and said: 'Is not all of time tomorrow?' Then the Messenger of God, may God bless him and grant him peace, called for three spears, tied three banners, and gave the banner of the Aws to Usayd ibn Hudayr, and gave the banner of the Khazraj to al-Hubab ibn al-Mundhir ibn al-Jamuh—and it is said to Sa'd ibn 'Ubada—and gave the banner of the Emigrants to 'Ali ibn Abi Talib, peace be upon him, and it is said to Mus'ab ibn 'Umayr. Then the Prophet, may God bless him and grant him peace, called for his horse, rode it, and took the bow ⁷¹ and took a spear in his hand—the spearhead at that time was of brass ⁷²—while the Muslims were clad in armor, having donned coats of mail, among them one hundred armored men. When the Messenger of God, may God bless him and grant him peace, rode, the two Sa'ds ran ahead of him—Sa'd ibn 'Ubada and Sa'd ibn Mu'adh—each of them armored, with the people to his right and left until he passed by al-Bada'i' ⁷³, then the alley of al-Hisy ⁷⁴, until he came to al-Shaykhayn ⁷⁵—which were two fortresses in the pre-Islamic era in which there were a blind old man and a blind old woman conversing, so the two fortresses were called al-Shaykhayn—until he reached the head of the pass. He turned and looked at a rough battalion with clamor ⁷⁶ behind him, and said: 'What is this?' They said: 'O Messenger of God, these are the allies of Ibn Ubayy from the Jews.' The Messenger of God, may God bless him and grant him peace, said: 'No help is sought ⁷⁷ from the polytheists against the polytheists.' And the Messenger of God, may God bless him and grant him peace, proceeded until he came to al-Shaykhayn and camped there. Young boys were presented to him: 'Abdullah ibn 'Umar, Zayd ibn Thabit, Usama ibn Zayd, al-Nu'man ibn Bashir, Zayd ibn Arqam, al-Bara' ibn 'Azib, Usayd ibn Zuhayr, 'Araba ⁷⁸ ibn Aws, Abu Sa'id al-Khudri, Samura ibn Jundub, and Rafi' ibn Khadij, but he sent them back. Rafi' ibn Khadij said: Zuhayr ibn Rafi' said: 'O Messenger of God, he is an archer ⁷⁹!' And I stretched myself tall while wearing my two boots, so the Messenger of God, may God bless him and grant him peace, allowed me to pass. When he allowed me, Samura ibn Jundub said to his stepfather Murayy ibn Sinan al-Harithi, who was his mother's husband: 'O father, the Messenger of God allowed Rafi' ibn Khadij to pass but sent me back, while I can throw Rafi' ibn Khadij in wrestling.' Murayy ibn Sinan al-Harithi said: 'O Messenger of God, you sent back my son but allowed Rafi' ibn Khadij, while my son can throw him.' The Messenger of God, may God bless him and grant him peace, said: 'Wrestle!' So Samura threw Rafi', and the Messenger of God, may God bless him and grant him peace, allowed him to pass—and his mother was a woman from Banu Asad. Ibn Ubayy came and encamped on one side of the camp, and his allies and the hypocrites with him began saying to Ibn Ubayy: 'You advised him with your opinion and counseled him, and informed him that this was the opinion of your forefathers, and that was his opinion along with yours, so why would he accept it? And he obeyed these young boys with him!' So they encountered from Ibn Ubayy hypocrisy and deceit. The Messenger of God, may God bless him and grant him peace, spent the night at al-Shaykhayn, and Ibn Ubayy spent the night among his companions. The Messenger of God, may God bless him and grant him peace, finished reviewing his companions ⁸⁰. The sun set, so Bilal gave the call to prayer for Maghrib, and the Messenger of God, may God bless him and grant him peace, prayed with his companions. Then he gave the call for 'Isha', and the Messenger of God, may God bless him and grant him peace, prayed with his companions, while the Messenger of God, may God bless him and grant him peace, was staying among Banu al-Najjar. The Messenger of God, may God bless him and grant him peace, appointed Muhammad ibn Maslama over the guard with fifty men, who patrolled the camp until the Messenger of God, may God bless him and grant him peace, set out after nightfall. The polytheists had seen the Messenger of God, may God bless him and grant him peace, when he set out after nightfall and camped at al-Shaykhayn, so they gathered their horses and mounts and appointed 'Ikrima ibn Abi Jahl over their guard with a cavalry of polytheists. Their horses' neighing did not cease all night, and their scouts drew near until they reached the lava plain [al-Harra], but they did not ascend it until their horses returned, fearing the location of the lava plain and Muhammad ibn Maslama. The Messenger of God, may God bless him and grant him peace, had said when he prayed 'Isha': 'Who will guard us tonight?' A man stood up and said: 'I, O Messenger of God.' The Messenger of God, may God bless him and grant him peace, said: 'Who are you?' He said: 'Dhakwan ibn 'Abd Qays.' He said: 'Sit down.' Then the Messenger of God, may God bless him and grant him peace, said: 'Who is a man to guard us tonight?' A man stood up and said: 'I.' He said: 'Who are you?' He said: 'I am Abu Sab'.' He said: 'Sit down.' Then the Messenger of God, may God bless him and grant him peace, said: 'Who is a man to guard us tonight?' A man stood up and said: 'I.' He said: 'And who are you?' He said: 'Ibn 'Abd Qays.' He said: 'Sit down.' The Messenger of God, may God bless him and grant him peace, waited a while, then said: 'Stand up, all three of you.' So Dhakwan ibn 'Abd Qays stood up, and the Messenger of God, may God bless him and grant him peace, said: 'Where are your two companions?' Dhakwan said: 'I am the one who answered you tonight.' He said: 'Go, may God protect you!' He said: So he put on his coat of mail and took his shield, and he patrolled the camp that night. It is said that he guarded the Messenger of God, may God bless him and grant him peace, and did not leave him. The Messenger of God, may God bless him and grant him peace, slept until he set out after nightfall. When it was near dawn, the Messenger of God, may God bless him and grant him peace, said: 'Where are the guides? Who is a man to guide us on the path and bring us out upon the people from close by?' So Abu Hathma ⁸¹ al-Harithi stood up and said: 'I, O Messenger of God.' It is also said: Aws ibn Qayzi ⁸², and it is said: Muhayyisa—and the most reliable of that according to us is Abu Hathma. He said: So the Messenger of God, may God bless him and grant him peace, went out, rode his horse, and passed through Banu Haritha, then took through the cultivated fields until he passed by the garden of Mirba' ibn Qayzi, who was blind in sight and a hypocrite. When the Messenger of God, may God bless him and grant him peace, and his companions entered his garden, he stood up throwing dust in their faces and said: 'If you are the Messenger of God, do not enter my garden.' So Sa'd ibn Zayd al-Ash'ali struck him with a bow in his hand, wounding his head, and blood flowed. Some of Banu Haritha who shared his opinion became angry for him and said: 'This is your enmity, O Banu 'Abd al-Ashhal, you will never leave it for us.' Usayd ibn Hudayr said: 'No, by God, but it is your hypocrisy. By God, if I did not know what the Prophet, may God bless him and grant him peace, would approve of in that, I would strike his neck and the neck of whoever shares his opinion!' So they were silenced ⁸³. The Messenger of God, may God bless him and grant him peace, proceeded. While he was on his way, the horse of Abu Burda ibn Niyar flicked its tail, hitting the hilt ⁸⁴ of his sword, drawing it. The Messenger of God, may God bless him and grant him peace, said: 'O owner of the sword, sheathe your sword, for I think swords will be drawn and their drawing will be frequent!' The Messenger of God, may God bless him and grant him peace, loved good omens and disliked augury.

The Messenger of God, may God bless him and grant him peace, wore a single coat of mail from the two Shaykhs ⁸⁵ until he reached Uhud, where he put on another coat of mail, a helmet, and a headpiece over the helmet. When the Messenger of God, may God bless him and grant him peace, set out from the two Shaykhs, the polytheists advanced in battle formation ⁸⁶ until they reached the area that is today the land of Ibn 'Amir. When the Messenger of God, may God bless him and grant him peace, arrived at Uhud—at the location of the bridge today—the time for prayer had come, and he could see the polytheists. He ordered Bilal to give the call to prayer and the iqama ⁸⁷, and he led his companions in the dawn prayer in rows. Then Ibn Ubayy departed from that place with a company that looked like an ostrich ⁸⁸ leading them. 'Abdullah ibn 'Amr ibn Haram followed them and said: 'I remind you of God, your religion, your Prophet, and the covenant you made with him to protect him as you protect yourselves, your children, and your women.' Ibn Ubayy replied: 'I do not think there will be any fighting between them. If you obey me, O Abu Jabir, you will return, for the men of opinion and intelligence have already returned. We will support him in our city, but he opposed us and I advised him with my opinion, yet he refused and followed the whims of the young men.' When 'Abdullah refused to turn back and they entered the alleys of Medina, Abu Jabir said to them: 'May God distance you! God will suffice the Prophet and the believers from your support!' So Ibn Ubayy turned away, saying: 'Does he disobey me and obey the young men?' 'Abdullah ibn 'Amr ibn Haram ran until he caught up with the Messenger of God, may God bless him and grant him peace, who was straightening the ranks. When the companions of the Prophet, may God bless him and grant him peace, were struck down, Ibn Ubayy rejoiced, showed gloating, and said: 'He disobeyed me and obeyed those with no opinion!' The Messenger of God, may God bless him and grant him peace, began to arrange his companions in ranks, and he placed the archers—fifty men—at the two hillocks ⁸⁹, with 'Abdullah ibn Jubayr in command (and it is also said Sa'd ibn Abi Waqqas was in command). Ibn Waqid said: 'The established view with us is 'Abdullah ibn Jubayr.' The Messenger of God, may God bless him and grant him peace, arranged his companions in ranks, placing Uhud behind his back and facing Medina, and he placed the two hillocks to his left. The polytheists advanced, with their backs to Medina in the valley and facing Uhud. It is also said that the Prophet, may God bless him and grant him peace, placed the two hillocks behind his back, with his back to the sun and the polytheists facing it—but the first view is more established with us, that Uhud was behind his back and he was facing Medina. Ya'qub ibn Muhammad al-Zufari narrated to me from al-Husayn ibn 'Abd al-Rahman ibn 'Amr, from Mahmud ibn 'Amr ibn Yazid ibn al-Sakan ⁹⁰, who said: When the Messenger of God, may God bless him and grant him peace, reached Uhud, and the people were encamped at the two hillocks, he came to Uhud until he placed it behind his back. He forbade anyone from fighting until he gave the order. When 'Umarah ibn Ziyad ibn al-Sakan heard this, he said: 'Are the crops of the Banu Qaylah ⁹¹ to be grazed while we have not yet fought?' The polytheists advanced, having arranged their ranks. They appointed Khalid ibn al-Walid over the right wing and 'Ikrimah ibn Abi Jahl over the left wing. They had two cavalry wings of two hundred horses, and they placed Safwan ibn Umayyah (and it is said 'Amr ibn al-'As) over the cavalry, and 'Abdullah ibn Abi Rabi'ah over the archers, who numbered one hundred. They gave the banner to Talhah ibn Abi Talhah—Abu Talhah's name was 'Abdullah ibn 'Abd al-'Uzza ibn 'Uthman ibn 'Abd al-Dar ibn Qusayy. On that day, Abu Sufyan called out: 'O Banu 'Abd al-Dar! We know that you are more entitled to the banner than us! On the day of Badr, we were only defeated because of the banner, and people are only defeated from the direction of their banner. So hold fast to your banner, guard it, and leave us and it alone, for we are a people determined to die, seeking vengeance for a recent blood feud.' Abu Sufyan kept saying: 'When the banners fall, what is the support and survival of the people after them?' The Banu 'Abd al-Dar became angry and said: 'Shall we surrender our banner? May this never happen! As for guarding it, you will see!' Then they leaned their spears against it, and the Banu 'Abd al-Dar surrounded the banner, speaking harshly to Abu Sufyan. Abu Sufyan said: 'Shall we make another banner?' They replied: 'Yes, but only a man from Banu 'Abd al-Dar may carry it; may it never be otherwise!' The Messenger of God, may God bless him and grant him peace, walked on his feet, straightening those ranks and positioning his companions for battle ⁹², saying: 'Advance, O so-and-so! Move back, O so-and-so!' He would even see a man's shoulder protruding and would move him back, straightening them as if he were straightening arrows. When the ranks were even, he asked: 'Who carries the banner of the polytheists?' It was said: 'Banu 'Abd al-Dar.' He said: 'We are more deserving of loyalty than they. Where is Mus'ab ibn 'Umayr?' He said: 'Here I am!' He said: 'Take the banner.' So Mus'ab ibn 'Umayr took it and advanced with it before the Messenger of God, may God bless him and grant him peace. Then the Messenger of God, may God bless him and grant him peace, stood and addressed the people, saying: 'O people, I advise you with what God has advised me in His Book: to act in obedience to Him and to refrain from His prohibitions. Today you are in a position of reward and treasure for those who remember what is incumbent upon them, then prepare themselves for it with patience, certainty, seriousness, and enthusiasm. For jihad against the enemy is severe, its distress is severe ⁹³, and few are those who endure it ⁹⁴ except those for whom God has determined guidance. Indeed, God is with those who obey Him, and Satan is with those who disobey Him. So begin your deeds with patience in jihad, and seek thereby what God has promised you. Hold fast to what He has commanded you, for I am eager for your guidance. Indeed, disagreement, discord, and discouragement ⁹⁵ are signs of incapacity and weakness, which God does not love, and He does not grant victory or triumph through them. O people, it has been inspired in my heart ⁹⁶ that whoever persists in something forbidden, God will separate him from it; whoever ⁹⁷ turns away from it for His sake, God will forgive his sin; whoever sends blessings upon me, God and His angels will send blessings upon him tenfold; whoever does good, whether Muslim or disbeliever, his reward is with God in the immediate world or the hereafter; whoever believes in God and the Last Day must attend the Friday prayer, except a child, a woman, a sick person, or a slave; whoever neglects it, God will neglect him, and God is Self-Sufficient, Praiseworthy. I know of no deed that brings you closer to God except that I have commanded you to do it, and I know of no deed that brings you closer to the Fire except that I have forbidden you from it. Indeed, the Trustworthy Spirit ⁹⁸ has inspired into my heart that no soul will die until it has received its full provision, not a thing diminished, even if it is delayed. So fear God, your Lord, and be moderate in seeking provision; do not let its delay lead you to seek it through disobedience to your Lord, for what is with Him can only be attained through obedience to Him. He has made clear to you the lawful and the unlawful, but between them are ambiguous matters that many people do not know, except those whom God protects. Whoever avoids them preserves his honor and his religion; whoever falls into them is like a shepherd grazing around a sanctuary, likely to fall into it. Every king has a sanctuary, and indeed God's sanctuary is His prohibitions. The believer in relation to other believers is like the head to the body; when it aches, the rest of the body aches. Peace be upon you!'

Ibn Abi Sabrah narrated to me from Khalid ibn Rabah from al-Muttalib ibn Abdullah, who said: The first to ignite war among them was Abu Amir. He appeared with fifty of his people, along with the slaves of Quraysh. Abu Amir, who was Abd Amr, called out: "O clan of Aws ⁹⁹, I am Abu Amir!" They replied: "No welcome to you, nor greetings, O sinner!" He said: "My people have suffered evil after me!" With him were the slaves of the people of Mecca. They and the Muslims exchanged stones, pelting each other with them for a while, until Abu Amir and his companions turned away. Talhah ibn Abi Talhah called for single combat. It is said that the slaves did not fight, and they were ordered to guard their camp. He said: Before the two armies met, the women of the polytheists positioned themselves in front of the polytheist ranks, beating drums, tambourines, and sieves ¹⁰⁰. Then they would return and be at the rear of the ranks. When they drew near to us ¹⁰¹, the women would move back and stand behind the ranks. Whenever a man turned away, they would urge him on and remind him of their dead at Badr. Quzman was among the hypocrites. He had stayed behind from Uhud. When morning came, the women of Banu Zafar reproached him, saying: "O Quzman, the men have gone out and you remained! O Quzman, are you not ashamed of what you did? You are nothing but a woman; your people went out and you stayed in the house!" They angered him, so he entered his house and brought out his bow, quiver, and sword—he was known for bravery. He ran out until he reached the Messenger of Allah, peace and blessings be upon him, who was arranging the Muslim ranks. He came from behind the ranks until he reached the front row and stood there. He was the first of the Muslims to shoot an arrow. He shot arrows like spears, and he was grunting like a camel ¹⁰². Then he took to the sword and performed amazing feats, until at the end he killed himself. The Messenger of Allah, peace and blessings be upon him, when he mentioned him, said: "He is among the people of the Fire." When the Muslims were routed, he broke the scabbard ¹⁰³ of his sword and said: "Death is better than flight! O clan of Aws, fight for honor and do as I do!" He would plunge into the midst of the polytheists with his sword until it was said he was killed, then he would reappear and say: "I am the young man of Zafar!" He killed seven of them, but was wounded and fell. Qatadah ibn al-Nu'man passed by him and said: "O Abu al-Ghaydaq!" Quzman replied: "At your service!" He said: "Congratulations on martyrdom!" Quzman said: "By Allah, I did not fight for religion, O Abu Amr. I only fought for honor, lest Quraysh march against us and trample our palm trees." His wound was mentioned to the Prophet, peace and blessings be upon him, and he said: "He is among the people of the Fire." The wound pained him ¹⁰⁴, so he killed himself. The Messenger of Allah, peace and blessings be upon him, said: "Indeed, Allah supports this religion with a wicked man." They said: The Messenger of Allah, peace and blessings be upon him, advanced to the archers and said: "Protect our backs, for we fear that we may be attacked from behind. Stay in your place and do not leave it, even if you see us defeating them until we enter their camp. Do not leave your place. And if you see us being killed, do not help us or defend us. O Allah, I call You to witness against them! Shoot their horses with arrows, for horses do not advance against arrows." The polytheists had two flanks: the right flank under Khalid ibn al-Walid, and the left flank under Ikrimah ibn Abi Jahl. They said: The Messenger of Allah, peace and blessings be upon him, appointed a right and left flank. He gave his great banner to Mus'ab ibn Umayr, may Allah be pleased with him. He gave the banner of Aws to Usayd ibn Hudayr, and the banner of Khazraj to Sa'd or Hubab. The archers protected their backs, shooting the polytheists' horses with arrows, and they fled in panic ¹⁰⁵. One of the archers said: "I watched our arrows ¹⁰⁶; I did not see a single arrow we shot at their horses fall to the ground except on a horse or a man." They said: The two sides drew near each other. They brought forward their standard-bearer, Talhah ibn Abi Talhah, and arranged their ranks. They positioned the women behind the men, between their shoulders, beating drums and tambourines. Hind and her companions urged and incited ¹⁰⁷ the men, reminding them of those killed at Badr, and they said: "We are the daughters of Tariq, We walk on carpets. If you advance, we embrace; If you retreat, we forsake, A forsaking without love ¹⁰⁸." Talhah ibn Abi Talhah called out: "Who will duel?" Ali, peace be upon him, said: "Do you want to duel ¹⁰⁹?" Talhah said: "Yes." They came out between the two ranks. The Messenger of Allah, peace and blessings be upon him, was sitting under the banner, wearing two coats of mail, a helmet, and a hood. They met, and Ali struck him first ¹¹⁰, hitting his head. The sword went through until it split his skull, reaching his beard ¹¹¹. Talhah fell, and Ali, peace be upon him, turned away. It was said to Ali: "Why did you not finish him off?" He said: "When he fell, his private parts were exposed to me, and kinship made me relent ¹¹². I knew that Allah, Blessed and Exalted, would kill him—he was the ram of the battalion." It is said that Talhah attacked him, but Ali shielded himself with a leather shield, and his sword did nothing. Ali, peace be upon him, attacked him while Talhah was wearing a short coat of mail, and struck his legs, cutting them off. Then he wanted to finish him off, but Talhah asked him by kinship, so Ali left him without finishing him off, until a Muslim passed by and finished him off. It is also said that Ali finished him off. When Talhah was killed, the Messenger of Allah, peace and blessings be upon him, rejoiced and proclaimed the takbir, and the Muslims proclaimed the takbir. Then the companions of the Messenger of Allah, peace and blessings be upon him, charged against the polytheist battalions, striking until their ranks were broken ¹¹³, and only Talhah was killed. Then their banner was carried after Talhah by Uthman ibn Abi Talhah, Abu Shaybah, who was in front of the women, reciting: "Indeed, upon the people of the banner ¹¹⁴ is a right, That the spear ¹¹⁵ be dyed or broken." He advanced with the banner, while the women urged and beat the drums. Hamzah ibn Abd al-Muttalib, may Allah be pleased with him, attacked him and struck him on the shoulder with his sword, cutting off his hand and shoulder, until it reached his waist-wrapper ¹¹⁶, exposing his entrails. Then he returned, saying: "I am the son of the pilgrim's water-giver!" Then Abu Sa'd ibn Abi Talhah ¹¹⁷ carried it ¹¹⁸. Sa'd ibn Abi Waqqas shot him, hitting his throat. He was wearing armor and a helmet without a neck guard ¹¹⁹, so his throat was exposed. His tongue hung out like a dog's. It is said that when Abu Sa'd carried the banner, the women stood behind him, saying: "Strike, O sons of Abd al-Dar, Strike, protectors of the rear, Strike with every sharp sword ¹²⁰!" Sa'd ibn Abi Waqqas said: "I struck him and cut off his right hand. He took the banner with his left, so I attacked his left hand and struck it ¹²¹, cutting it off. He took the banner with both forearms, pressed it to his chest, then bent his back over it." Sa'd said: "I inserted the tip of the bow ¹²² between the armor and the helmet, lifted the helmet, and threw it behind his back. Then I struck him until I killed him. Then I began to strip his armor, but Subay' ibn Abd Awf and a group with him came and prevented me from taking his spoils. His spoils were the best of any polytheist's—a loose coat of mail, a helmet, and a fine sword—but I was prevented from them. This is the more established of the two accounts, and it is agreed upon that Sa'd killed him." Then Musaffic ibn Talhah ibn Abi Talhah carried it. Asim ibn Thabit shot him...

Abu al-Aqlah said: "Take it! I am the son of Abu al-Aqlah!" So he killed him. He was carried to his mother Sulafa bint Sa'd ibn al-Shahid, who was with the women. She asked: "Who struck you?" He replied: "I do not know. I heard him say: 'Take it! I am the son of Abu al-Aqlah!'" Sulafa said: "By Allah, an Aqlahi!" meaning from her clan. It is also said he said: "Take it! I am the son of Kisra!" — they were called in the Jahiliyya ¹²³ the Banu Kisr al-Dhahab ¹²⁴. When his mother asked him who killed him, he said: "I do not know. I heard him say: 'Take it! I am the son of Kisra!'" Sulafa said: "By Allah, one of the Kisras!" meaning he was a man from us. That day she vowed to drink wine from the skull of 'Asim ibn Thabit, and she said: "For whoever brings it, one hundred camels." Then Kilab ibn Talha ibn Abi Talha carried it, and al-Zubayr ibn al-'Awwam killed him. Then al-Jallas ibn Talha ibn Abi Talha carried it, and Talha ibn 'Ubayd Allah killed him. Then Arta'a ibn Shurahbil carried it, and 'Ali, peace be upon him, killed him. Then Shurayh ibn Qariz carried it, and we do not know who killed him. Then Su'ab, their slave, carried it, and there was disagreement about his killer: some said Sa'd ibn Abi Waqqas, some said 'Ali, peace be upon him, and some said Quzman — and the most reliable among us was Quzman. He said: Quzman reached him, attacked him, and cut off his right hand. He took the banner with his left, then he cut off his left, so he clasped the banner with his forearms and upper arms, then bent his back over it and said: "O Banu 'Abd al-Dar! Have I not excused myself?" Then Quzman attacked him and killed him. They said: Allah never granted His Prophet victory in any place as He granted him and his Companions on the day of Uhud, until they disobeyed the Messenger and disputed about the matter. The banner-bearers were killed, and the polytheists were routed, fleeing without turning back, and their women were wailing after the beating of drums and joy where we met. [Al-Waqidi said: Many of the Companions who witnessed Uhud narrated, each of them said:] "By Allah, I saw Hind and her companions fleeing, with nothing preventing their capture for whoever wanted that." Whenever Khalid came from the direction of the left flank of the Prophet, may Allah bless him and grant him peace, to pass through from the side of the slope, the archers would repel him, and they did this repeatedly. But the Muslims were afflicted from the direction of the archers. The Messenger of Allah, may Allah bless him and grant him peace, had instructed them, saying: "Stand at this position of yours, protect our backs. If you see us gaining spoils, do not join us; and if you see us being killed, do not help us." When the polytheists were defeated and the Muslims pursued them, striking them with weapons wherever they wished until they drove them from the camp, and they began plundering the camp, some archers said to others: "Why are you staying here for nothing? Allah has defeated the enemy, and these are your brothers plundering their camp. Enter the polytheists' camp and take spoils with your brothers." Some archers said to others: "Do you not know that the Messenger of Allah, may Allah bless him and grant him peace, said to you: 'Protect our backs, do not leave your place. If you see us being killed, do not help us; and if you see us gaining spoils, do not join us. Protect our backs'?" The others said: "The Messenger of Allah did not mean this. Allah has humiliated the polytheists and defeated them. Enter the camp and plunder with your brothers." When they disagreed, their commander 'Abd Allah ibn Jubayr — who on that day was marked with white garments — addressed them. He praised Allah as He deserves, then commanded obedience to Allah and His Messenger, and that the command of the Messenger of Allah should not be opposed. But they disobeyed and left, and only a few, less than ten, remained with their commander 'Abd Allah ibn Jubayr, among them al-Harith ibn Anas ibn Rafi', saying: "O people, remember the covenant of your Prophet with you, and obey your commander." He said: But they refused and went to the polytheists' camp to plunder, leaving the mountain, and they began plundering. The ranks of the polytheists regrouped, their men turned around, and the wind changed direction. At the beginning of the day it had been a south wind until they returned, then it became a west wind when the polytheists counterattacked, while the Muslims were occupied with plunder and spoils. Nistas, the freed slave of Safwan ibn Umayya — who had embraced Islam and his Islam was good — said: I was a slave, and I was among those left behind in the camp. On that day no slave fought except Wahshi and Su'ab, the slave of Banu 'Abd al-Dar. Abu Sufyan said: "O company of Quraysh, leave your slaves with your belongings to guard your baggage." So we gathered some of it together, hobbled the camels, and the people set off in their formation, right and left wings, and we covered the saddles with hides. The two sides drew near each other and fought for a while. Then suddenly our companions were defeated, and Muhammad's companions entered our camp while we were at the baggage. They surrounded us, and I was among those captured. They plundered the camp most disgracefully, until one of them said: "Where is the property of Safwan ibn Umayya?" I said: "He only brought expenses; it is in the saddlebag." He took me out until I brought it out from the chest: one hundred and fifty mithqals ¹²⁵. Our companions had fled, and we despaired of them. The women withdrew, staying in their chambers, surrendered to whoever wanted them. The plunder was in the hands of the men. We remained in this state of submission until I looked at the mountain and saw horses approaching. They entered the camp, and no one could repel them; the positions where the archers had been were neglected, and they had come to the plunder while the archers were plundering. I watched them, each man with his bow and quiver under his arm, each holding something he had taken. When our cavalry entered, they fell upon a people who were heedless and secure, and they struck them with swords, killing them profusely. The Muslims scattered in every direction, abandoned what they had plundered, and evacuated our camp. So we recovered our belongings afterward, losing nothing, and we found gold on the battlefield. I saw a Muslim man embrace Safwan ibn Umayya so tightly that I thought he would die, until I saw some life left in him. I stabbed him with a dagger I had, and he fell. I asked about him later and was told: "A man from Banu Sa'ida." Then Allah, mighty and majestic, guided me to Islam afterward. Ibn Abi Sabra narrated to me from Ishaq ibn 'Abd Allah, from 'Umar ibn al-Hakam, who said: We know of none among the Companions of the Messenger of Allah, may Allah bless him and grant him peace, who raided for plunder and took gold, who kept any of it when the polytheists surprised us and mingled with us, except two men: one was 'Asim ibn Thabit ibn Abi al-Aqlah, who came with a belt he found in the camp containing fifty dinars, which he tied around his waist under his clothes; and 'Abbad ibn Bishr came with a purse containing thirteen mithqals, which he put in the pocket of his shirt, wearing a shirt and armor over it, tied around his waist. They brought that to the Messenger of Allah, may Allah bless him and grant him peace, at Uhud, and he did not take khums ¹²⁶ from it but granted it to them as a reward.

Rafi' ibn Khadij said: When the archers withdrew and only a few remained, Khalid ibn al-Walid saw the mountain was empty and its defenders few, so he charged with the cavalry, followed by 'Ikrimah with the cavalry. They went to some of the archers and attacked them. They fought the people until they were struck down. 'Abdullah ibn Jubayr kept shooting until his arrows were spent, then he thrust with his spear until it broke, then he broke the scabbard of his sword and fought them until he was killed, may Allah be pleased with him. Ju'al ibn Suraqah and Abu Burdah ibn Niyar came forward; they had witnessed the killing of 'Abdullah ibn Jubayr, and they were the last to leave the mountain until they caught up with the people, while the polytheists were on horseback. Our ranks were broken. Iblis ¹²⁷ called out, appearing in the form of Ju'al ibn Suraqah: 'Muhammad has been killed!' three shouts. On that day, Ju'al ibn Suraqah was afflicted with a great trial when Iblis appeared in his form, while Ju'al was fighting fiercely alongside the Muslims, next to Abu Burdah ibn Niyar and Khawwat ibn Jubayr. By Allah, we never saw a reversal faster than the polytheists' reversal against us. The Muslims came at Ju'al ibn Suraqah, intending to kill him, saying: 'This is the one who shouted, "Muhammad has been killed!"' But Khawwat ibn Jubayr and Abu Burdah ibn Niyar testified that he was beside them when the caller shouted, and that the caller was someone else. Rafi' said: I later testified for him as well. Rafi' ibn Khadij says: We were defeated because of ourselves and our disobedience to our Prophet. The Muslims became mixed up, and they began killing each other and striking one another without realizing it ¹²⁸, due to haste and bewilderment. On that day, Usayd ibn Hudayr was wounded twice; one of the blows was struck by Abu Burdah without knowing. He said: 'Take that, and I am the Ansari ¹²⁹ youth!' He said: Abu Za'nah charged into the thick of battle and struck Abu Burdah twice without knowing; he was saying: 'Take that, I am Abu Za'nah!' until he recognized him later. Whenever he met him, he would say: 'Look at what you did to me.' Abu Za'nah would say to him: 'You struck Usayd ibn Hudayr without knowing, but this wound is in the path of Allah.' This was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he said, may Allah bless him and grant him peace: 'It is in the path of Allah, O Abu Burdah; you have its reward as if one of the polytheists struck you, and whoever is killed is a martyr.' Al-Yaman Husayl ibn Jabir and Rifa'ah ibn Waqsh were two old men who had been placed in the fortresses ¹³⁰ with the women. One of them said to his companion: 'May you have no father, what are we waiting for? By Allah, we are nothing but dead today or tomorrow; what remains of our lifespan is only the time for a beast to drink ¹³¹. So let us take our swords and join the Messenger of Allah, may Allah bless him and grant him peace; perhaps Allah will grant us martyrdom.' He said: So they joined the Messenger of Allah, may Allah bless him and grant him peace, at Uhud during the day. As for Rifa'ah, the polytheists killed him. As for Husayl ibn Jabir, the swords of the Muslims met him while they did not recognize him, when they were mixed up, and Hudhayfah was saying: 'My father! My father!' until he was killed. Hudhayfah said: 'May Allah forgive you, and He is the Most Merciful of the merciful, for what you have done!' This increased his standing with the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, ordered that his blood money be paid. It is said that the one who struck him was 'Utbah ibn Mas'ud, and Hudhayfah ibn al-Yaman donated his blood to the Muslims. On that day, al-Habbab ibn al-Mundhir ibn al-Jamuh came forward shouting: 'O Banu Salamah!' They came as one group ¹³²: 'At your service, caller of Allah! At your service, caller of Allah!' On that day, Jabbar ibn Sakhr was struck a heavy blow on his head without knowing, until they showed the sign among themselves and began shouting: 'Ummat! Ummat!' ¹³³ So they restrained one another. Al-Zubayr ibn Sa'd narrated to me from 'Abdullah ibn al-Fadl, who said: The Messenger of Allah, may Allah bless him and grant him peace, gave the banner to Mus'ab ibn 'Umayr. Mus'ab was killed, so an angel in the form of Mus'ab took it. The Messenger of Allah, may Allah bless him and grant him peace, kept saying to Mus'ab at the end of the day: 'Advance, O Mus'ab!' The angel turned to him and said: 'I am not Mus'ab.' So the Messenger of Allah, may Allah bless him and grant him peace, knew that it was an angel with whom he was supported. I heard Abu Ma'shar say the same. 'Ubaydah bint Na'il narrated to me from 'A'ishah bint Sa'd, from her father Sa'd ibn Abi Waqqas, who said: I saw myself shooting arrows that day, and a white-faced, handsome man whom I did not know would return them to me, until later I thought he was an angel. Ibrahim ibn Sa'd narrated to me from his father, from his grandfather, from Sa'd ibn Abi Waqqas, who said: I saw two men wearing white garments, one on the right of the Messenger of Allah, may Allah bless him and grant him peace, and the other on his left, fighting fiercely; I had never seen them before or after. 'Abd al-Malik ibn Sulaym ¹³⁴ narrated to me from Qat'an ibn Wahb, from 'Ubayd ibn 'Umayr, who said: When Quraysh returned from Uhud, they began to talk in their assemblies about what they had achieved, saying: 'We did not see the dappled horses nor the white men whom we used to see on the day of Badr.' 'Ubayd ibn 'Umayr said: The angels did not fight on the day of Uhud. Ibn Abi Sabrah narrated to me from 'Abd al-Hamid ibn Suhayl, from 'Umar ibn al-Hakam, who said: The Messenger of Allah, may Allah bless him and grant him peace, was not aided by a single angel on the day of Uhud; they were only on the day of Badr. Ibn Khadij narrated to me from 'Amr ibn Dinar, from 'Ikrimah, the same. Ma'mar ibn Rashid narrated to me from Ibn Abi Luhayh, from Mujahid, who said: The angels were present on that day but did not fight. Sufyan ibn Sa'id narrated to me from 'Abdullah ibn 'Uthman, from Mujahid, who said: The angels only fought on the day of Badr. Ibn Abi Sabrah narrated to me from Thawr ibn Zayd, from Abu al-Ghayth, from Abu Hurayrah, who said: Allah had promised to aid them if they were patient, but when they retreated, the angels did not fight that day. Ya'qub ibn Muhammad ibn Abi Sa'sa'ah narrated to me from Musa ibn Damrah ibn Sa'id, from his father, from Abu Bashir al-Mazini, who said: When the devil, the shaggy one of al-'Aqabah ¹³⁵, shouted, 'Muhammad has been killed!'—for what Allah, Mighty and Majestic, willed from that—the Muslims were dismayed and scattered in every direction, ascending the mountain. The first to give them the good news that the Messenger of Allah, may Allah bless him and grant him peace, was safe was Ka'b ibn Malik. Ka'b said:

1. النّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : The Prophet Muhammad, may God bless him and grant him peace; a standard honorific phrase used after mentioning his name.
2. الْبَقِيعَ : Al-Baqi': a cemetery in Medina, also known as Jannat al-Baqi, where many companions and early Muslims are buried.
3. شَرْجِ الْعَجُوزِ : Sharj al-'Ajuz: a valley or water channel near Medina; literally 'the old woman's water channel'.
4. مغولا : Mighwal: a short dagger or knife, often carried as a secondary weapon.
5. بُعَاثٍ : Bu'ath: a place near Medina, known for the battle of Bu'ath between the Aws and Khazraj tribes before Islam.
6. كَبّرُوا : Takbir: the act of saying 'Allahu Akbar' (God is Greatest), often used as a battle cry or expression of joy.
7. الْوَسْقِ : Wasq: a unit of dry measure, approximately 60 sa' (about 130-150 kg).
8. الْمُرَادِي : Al-Muradi: referring to Muhammad ibn Maslamah, who was from the tribe of Murād.
9. عِتْرِ : 'Itr: a goat or sheep; used here as a simile for easy slaughter.
10. بُصْرَى : Busra: a city in southern Syria (modern Bosra), known for its Roman ruins.
11. مَأْرِبِ : Ma'rib: an ancient city in Yemen, capital of the Sabaean kingdom, famous for its dam.
12. السّيْفُ : Al-Sayf: the sword; meaning that the punishment for such actions is execution by the sword.
13. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
14. al-Baqi‘ : The cemetery of Medina, known as Jannat al-Baqi‘.
15. tabakh : Strength or energy; here meaning he had no strength left.
16. Dhu Amarr : A place name; location of an expedition against the Ghatafan tribe.
17. al-Munaqqa : A place name on the route from Medina to Syria.
18. al-Khabith : A narrow pass or defile; literally 'the evil one'.
19. Dhu al-Qassah : A place name near Medina.
20. Yathrib : The pre-Islamic name of Medina.
21. ‘awratihim : Their weak point or vulnerable area.
22. kathib : A sand dune or hill of sand.
23. mu‘askarahum : Their camp or encampment.
24. tahtaha : Under it (the tree).
25. Jibril : The angel Gabriel.
26. al-ayah : The verse; Qur'an 5:11.
27. Buhran : A place name in the region of al-Fur‘ near Medina.
28. Jumada al-Ula : The fifth month of the Islamic lunar calendar.
29. ma’ihim : Their watering place or water source.
30. al-Qaradah : A place name; location of an expedition led by Zayd ibn Harithah.
31. nifaq : Market or trade; here meaning no profitable trade.
32. akhabar dalil : The most knowledgeable guide.
33. mithqāl : A unit of weight for gold, approximately 4.25 grams.
34. nuqar : Nuggets or uncoined pieces of silver.
35. Dhāt ʿIrq : A place in the desert, a known route from Mecca to Iraq.
36. Dār al-Nadwa : The assembly house in Mecca where Quraysh held their councils.
37. Qur'an 8:36 : The verse: 'Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah.'
38. Aḥābīsh : Allied tribes or confederates of Quraysh, often from the outskirts of Mecca.
39. al-rizzām : The steadfast, firm, or resolute ones.
40. awʿabū : They mobilized completely, leaving no one behind.
41. ẓuʿn : Women (specifically riding in howdahs); here meaning the women of Quraysh accompanying the army.
42. al-dā'ira : The tide of battle; a term used for the turning of fortune in war.
43. Umayma : A proper name; the mother of Safwan ibn Umayya.
44. al-Aḥābīsh : A confederation of tribes allied with Quraysh, including various clans from Kinana and others.
45. man ḍawā : Those who joined or gathered to them; refers to allies and followers.
46. ajma'ū al-masīr : They resolved to march; a phrase indicating collective decision to set out.
47. tawajjahū ilayk : They have set out towards you; indicating the direction of their march.
48. Qubā' : A place near Medina where the Prophet built the first mosque after the Hijra.
49. labba : The forelock or the hair at the front of the head; grabbing it is a gesture of control.
50. al-Jisr : A bridge or a place name; possibly a location in Medina.
51. balaḥat : She became breathless or exhausted from running.
52. yaṣḥarū : They come out to the open plain; from ṣaḥrā' (desert).
53. yajtabirūhā : They will restore or repair it; from jabr (setting a bone).
54. Aws : One of the two main Arab tribes in Medina (the other being Khazraj); here 'Aws Allah' is a phrase.
55. al-juzur : Camels slaughtered for food, often from the caravan.
56. al-Wita' : A place near Medina, possibly a valley or plain.
57. anshatan : Wells or springs; plural of nashit, meaning a source of water.
58. al-nadih : A water-wheel or a camel used to draw water from a well.
59. yanfatil : To turn or go around; here referring to the camel's movement in the water-wheel.
60. fi sa'ah : In an hour; meaning a short period of time.
61. al-daqiq : Dough; here meaning the crops had absorbed water and were in a soft stage.
62. qasalu : They cut fodder; from qasl, meaning to cut plants for animal feed.
63. qillah : Weakness or scarcity; here meaning a situation of vulnerability.
64. bayat : Night attack or surprise assault during the night.
65. khataba : To deliver a sermon or speech, often in a religious context.
66. inqasama : Broke or snapped; from qasama, meaning to break into pieces.
67. zubatuhu : The tip or point of a sword.
68. inqisam : Breaking; the act of snapping or breaking.
69. al-Jahiliyyah : The pre-Islamic period of ignorance, before the revelation of Islam.
70. maghlubin : Defeated or overcome; from ghalaba, meaning to conquer.
71. al-qaws : The bow; here referring to the Prophet taking a bow as part of his weaponry.
72. shabah : Brass or a type of copper alloy; used for the spearhead.
73. al-bada'i' : A place name; possibly a location in Medina.
74. zuqaq al-hisy : The alley of al-Hisy; a specific location in Medina.
75. al-shaykhayn : The two old ones; two fortresses named after a blind old man and woman.
76. zajal : Clamor, noise, or the sound of voices and weapons.
77. la yustansar : No help is sought; a prohibition against seeking military aid from polytheists.
78. 'araba : A proper name; a companion of the Prophet.
79. ramin : An archer; skilled in shooting arrows.
80. ard al-ashab : Reviewing or inspecting the companions; possibly a military review.
81. abu hathma : A companion of the Prophet; a guide on the expedition.
82. aws ibn qayzi : A companion; alternative name for the guide.
83. uskitū : They were silenced; meaning they stopped speaking or were quieted.
84. kullab : The hilt or pommel of a sword; the part that holds the blade.
85. ash-Shaykhayn : The two Shaykhs: a location near Medina, possibly a mountain pass or a place name.
86. ta'biya : Battle formation or arrangement of troops.
87. iqama : The second call to prayer, given just before the prayer begins.
88. hayq : A male ostrich, used metaphorically to describe a tall, proud leader.
89. 'aynayn : Two hillocks or elevated positions; a strategic location at the Battle of Uhud.
90. Ibn al-Sakan : A companion from the Ansar, part of the chain of transmission.
91. Banu Qaylah : A collective name for the tribes of al-Aws and al-Khazraj, the Ansar of Medina.
92. yubawwi'u : To position or station someone for battle.
93. karbuhu : Its distress or hardship.
94. man yasbir : Whoever endures patiently.
95. tathbit : Discouragement or causing to lag behind.
96. juddida fi sadri : It has been renewed or inspired in my heart; a phrase indicating divine inspiration.
97. man : Whoever; the text has a slight grammatical shift, but the meaning is clear.
98. ar-Ruh al-Amin : The Trustworthy Spirit, i.e., the Angel Gabriel.
99. آل : Family or clan; here referring to the tribe of Aws.
100. الْأَكْبَارِ وَالدّفَافِ وَالْغَرَابِيلِ : Drums, tambourines, and sieves; used as musical instruments to boost morale.
101. دَنَوْا مِنّا : They drew near to us; the perspective shifts to the Muslims.
102. يَكِتّ : To grunt like a camel; a sound made during exertion.
103. جَفْنَ : Scabbard or sheath of a sword.
104. أَنْدَبَتْهُ : The wound pained him or caused him distress.
105. هَوَارِبَ : Fleeing in panic or rout.
106. رَمَقْت نَبْلَنَا : I watched our arrows; i.e., observed their flight.
107. يَذْمُرْنَ : To incite or urge on; to spur into action.
108. وَامِقْ : Loving or affectionate; from the root w-m-q.
109. الْبِرَازِ : Single combat or duel.
110. بَدَرَهُ : He anticipated him or struck first.
111. لِحْيَتِهِ : His beard; indicating the depth of the cut.
112. عَطَفَنِي عَلَيْهِ الرّحِمُ : Kinship made me relent; i.e., he felt compassion due to family ties.
113. نُقِضَتْ : Were broken or disrupted.
114. أَهْلِ اللّوَاءِ : People of the banner; those responsible for carrying the standard.
115. الصّعْدَةُ : A spear or lance.
116. مُؤْتَزَرِهِ : His waist-wrapper or loincloth.
117. أَبُو سَعْدِ بْنُ أَبِي طَلْحَةَ : Abu Sa'd ibn Abi Talhah; a polytheist standard-bearer.
118. حَمَلَهُ : He carried it; i.e., the banner.
119. رَفْرَفَ : Neck guard or flap of a helmet.
120. بَتّارْ : Sharp sword or cleaver.
121. ضَرَبْتهَا : I struck it; referring to the left hand.
122. سِيَةَ : Tip or end of a bow.
123. Jahiliyya : The period of ignorance before Islam.
124. Banu Kisr al-Dhahab : Sons of the Gold Breaker, a nickname for a clan.
125. mithqal : A unit of weight for gold, approximately 4.25 grams.
126. khums : The one-fifth tax on spoils of war.
127. Iblīs : The proper name of Satan in Islam, the chief of the devils.
128. mā yash'urūna bihī : They did not realize it; indicating confusion and lack of awareness due to the chaos of battle.
129. al-Anṣārī : A member of the Ansar, the Medinan supporters of the Prophet Muhammad.
130. al-āṭām : Fortresses or strongholds, often used for protection in Medina.
131. ẓim' : The time between two drinkings for a beast, a short period.
132. ʿunan : As one group; coming together in a single body.
133. Ummat! Ummat! : A battle cry meaning 'Mother! Mother!' used to identify each other.
134. ʿAbd al-Malik ibn Sulaym : A narrator; possibly a variant of 'Abd al-Malik ibn Sulayman.
135. azabbu al-ʿaqabah : The shaggy one of al-'Aqabah; a description of Satan, referring to a specific location or characteristic.

The First Part [1]

So I began to shout, and the Messenger of Allah ¹ gestured to me with his finger on his mouth to be silent. Musa ibn Shayba ibn 'Amr ibn 'Abdullah ibn Ka'b ibn Malik narrated to me from 'Umayra bint 'Ubaydullah ibn Ka'b ibn Malik, from her father, who said: When the people were routed, I was the first to recognize the Messenger of Allah, and I gave glad tidings to the believers that he was alive and well. Ka'b said: And I was in the mountain pass. The Messenger of Allah called for Ka'b's coat of mail ²—it was yellow or part of it—and the Messenger of Allah wore it, then the Messenger of Allah removed his own coat of mail and Ka'b wore it. Ka'b fought fiercely that day until he received seventeen wounds. Ma'mar ibn Rashid narrated to me from al-Zuhri, from Ibn Ka'b ibn Malik, from his father, who said: I was the first to recognize the Messenger of Allah that day. I recognized his eyes from beneath the helmet ³, and I called out: O company of the Ansar ⁴, rejoice! This is the Messenger of Allah! The Messenger of Allah gestured to me to be silent. Ibn Abi Sabra narrated to me from Khalid ibn Rabah, from al-A'raj, who said: When Satan ⁵ cried out, 'Muhammad has been killed!', Abu Sufyan ibn Harb said: O company of Quraysh ⁶, which of you killed Muhammad? Ibn Qami'a said: I killed him. He said: We will crown you ⁷ as the non-Arabs do with their champions. And Abu Sufyan began to circle with Abu 'Amir the sinful ⁸ in the battlefield, [looking] to see if he could find Muhammad among the slain. He passed by Kharija ibn Zayd ibn Abi Zuhayr and said: O Abu Sufyan, do you know who this slain man is? He said: No. He said: This is Kharija ibn Zayd ibn Abi Zuhayr al-Khazraji, the chief of Banu al-Harith ibn al-Khazraj. He passed by 'Abbas ibn 'Ubada ibn Nadla beside him and said: This is Ibn Qawqal, the noble in the house of nobility. He said: Then he passed by Dhakwan ibn 'Abd Qays and said: This is one of their chiefs. He passed by his son Hanzala and said: Who is this, O Ibn 'Amir? He said: This is dearer to me than anyone here, this is Hanzala ibn Abi 'Amir. Abu Sufyan said: We do not see the place where Muhammad fell; if he had been killed, we would have seen him. Ibn Qami'a lied! He met Khalid ibn al-Walid and said: Has the killing of Muhammad become clear to you? Khalid said: I saw him advancing with a group of his companions ascending the mountain. Abu Sufyan said: This is true! Ibn Qami'a lied; he claimed he killed him. Ibn Abi Sabra narrated to me from Khalid ibn Rabah, from Abu Sufyan, the freed slave of Ibn Abi Ahmad, who said: I heard Muhammad ibn Maslama say: My ears heard and my eyes saw the Messenger of Allah that day, when the people had fled to the mountain and were not turning back to him, and he was saying: To me, O so-and-so, to me, O so-and-so, I am the Messenger of Allah! But not one of them turned back to him, and they passed on. Ibn Abi Sabra narrated to me from Abu Bakr ibn 'Abdullah ibn Abi Jahm—and Abu Jahm's name was 'Ubayd—who said: Khalid ibn al-Walid used to narrate while he was in Syria, saying: Praise be to Allah who guided me to Islam! I saw myself and I saw 'Umar ibn al-Khattab, may Allah have mercy on him, when they wavered and fled on the day of Uhud ⁹, and no one was with him. I was in a rough battalion, and none of them recognized him except me. So I turned away from him, fearing that if I incited those with me against him, they would attack him. I looked at him heading toward the mountain pass. Ibn Abi Sabra narrated to me from Ishaq ibn 'Abdullah ibn Abi Farwa, from Abu al-Huwayrith, from Nafi' ibn Jubayr, who said: I heard a man from the Muhajirun ¹⁰ say: I witnessed Uhud and saw arrows coming from every direction, with the Messenger of Allah in their midst, yet all of them were turned away from him. I saw 'Abdullah ibn Shihab al-Zuhri that day saying: Show me Muhammad, for I will not be saved if he is saved! And the Messenger of Allah was beside him, with no one with him. Then he passed him by. 'Abdullah ibn Shihab met Safwan ibn Umayya, and Safwan said: You have failed ¹¹; could you not strike Muhammad and cut off this source of trouble ¹²? Allah had given you power over him! He said: Did you see him? He said: Yes, you were beside him. He said: By Allah, I did not see him. I swear by Allah that he is protected from us; four of us set out, pledging and covenanting to kill him, but we could not achieve that. Ibn Abi Sabra narrated to me from Khalid ibn Rabah, from Ya'qub ibn 'Umar ibn Qatada, from Namla ibn Abi Namla—and Abu Namla's name was 'Abdullah ibn Mu'adh, and his father Mu'adh was a maternal brother of al-Bara' ibn Ma'rur—who said: When the Muslims were routed that day, I looked at the Messenger of Allah, and no one was with him except a few. His companions from the Muhajirun and Ansar surrounded him and took him to the mountain pass. The Muslims had no standing banner, no group, no assembly, while the battalions of the polytheists were encircling them ¹³, coming and going in the valley, meeting and separating, seeing no one to repel them. I followed the Messenger of Allah and watched him leading his companions. Then the polytheists returned toward their camp and consulted among themselves about [attacking] Medina and pursuing us, while the people remained in their state of disarray. The Messenger of Allah ascended to his companions, and it was as if nothing had happened to them when they saw the Messenger of Allah safe. Ibrahim ibn Muhammad ibn Shurahbil al-'Abdari narrated to me from his father, who said: Mus'ab carried the banner. When the Muslims wavered, he stood firm with it. Ibn Qami'a, who was a horseman, came and struck his right hand, cutting it off, while he was reciting: 'Muhammad is no more than a messenger; messengers have passed away before him' ¹⁴. He took the banner with his left hand and leaned over it, so he cut off his left hand. He then leaned over the banner and pressed it with his upper arms to his chest, reciting: 'Muhammad is no more than a messenger; messengers have passed away before him'—the verse. Then he attacked him a third time and pierced him through, the spear broke, and Mus'ab fell, and the banner fell. Two men from Banu 'Abd al-Dar rushed to it: Suwaybit ibn Harmala and Abu al-Rum. Abu al-Rum took it, and it remained in his hand until he entered Medina with it when the Muslims returned. Musa ibn Ya'qub narrated to me from his paternal aunt, from her mother, from al-Miqdad, who said: When we lined up for battle, the Messenger of Allah sat under the banner of Mus'ab ibn 'Umayr. When the standard-bearers were killed and the polytheists were defeated in the first rout, the Muslims raided their camp and plundered. Then they [the polytheists] turned back against the Muslims and attacked them from behind, so the people scattered ¹⁵. The Messenger of Allah called out to the standard-bearers. Mus'ab ibn 'Umayr took the banner, then he was killed. Sa'd ibn 'Ubada took the banner of the Khazraj, with the Messenger of Allah standing beneath it and his companions surrounding him. He gave the banner of the Muhajirun to Abu al-Rum al-'Abdari at the end of the day. I saw the banner of the Aws with Usayd ibn Hudayr. They skirmished with them for a while and fought in mixed ranks. The polytheists called out with their slogan: 'O al-'Uzza ¹⁶, O Hubal ¹⁷!' By Allah, they inflicted heavy casualties among us.

They went to extremes and inflicted upon the Messenger of Allah, may Allah bless him and grant him peace, whatever they inflicted. No, by Him who sent him with the truth, I did not see the Messenger of Allah, may Allah bless him and grant him peace, move back even a single span. He was facing the enemy, and a group of his Companions would rally to him at times and disperse from him at others. Sometimes I saw him standing, shooting from his bow or throwing stones until they separated. The Messenger of Allah, may Allah bless him and grant him peace, remained steadfast as he was with a band who endured with him, fourteen men: seven from the Emigrants ¹⁸ and seven from the Helpers ¹⁹: Abu Bakr, 'Abd al-Rahman ibn 'Awf, 'Ali ibn Abi Talib, Sa'd ibn Abi Waqqas, Talha ibn 'Ubayd Allah, Abu 'Ubayda ibn al-Jarrah, and al-Zubayr ibn al-'Awwam; and from the Helpers: al-Hubab ibn al-Mundhir, Abu Dujana, 'Asim ibn Thabit, al-Harith ibn al-Simma, Sahl ibn Hunayf, Usayd ibn Hudayr, and Sa'd ibn Mu'adh. It is also said that Sa'd ibn 'Ubada and Muhammad ibn Maslama remained steadfast, and they are placed instead of Usayd ibn Hudayr and Sa'd ibn Mu'adh. On that day, eight men pledged to him unto death—three from the Emigrants and five from the Helpers: 'Ali, al-Zubayr, and Talha, peace be upon them, and Abu Dujana, al-Harith ibn al-Simma, al-Hubab ibn al-Mundhir, 'Asim ibn Thabit, and Sahl ibn Hunayf. None of them was killed. The Messenger of Allah, may Allah bless him and grant him peace, was calling them at their rear until those who reached near al-Mihras ²⁰ did so. 'Utba ibn Jubayra narrated to me from Ya'qub ibn 'Umar ibn Qatada, who said: On that day, thirty men stood firm before him, all saying: "My face before your face, my soul before your soul, and peace be upon you without farewell." They said: When the battle became fierce and closed in on the Messenger of Allah, may Allah bless him and grant him peace, and Mus'ab ibn 'Umayr and Abu Dujana defended him until they received many wounds, the Messenger of Allah, may Allah bless him and grant him peace, began to say: "Who is a man who will sell his soul?" So a group of five from the Helpers leaped forward, among them 'Umara ibn Ziyad ibn al-Sakan. He fought until he was wounded, and a group of Muslims returned and fought until they repelled the enemies of Allah. The Messenger of Allah, may Allah bless him and grant him peace, said to 'Umara ibn Ziyad: "Come close to me! To me, to me!" until the Messenger of Allah, may Allah bless him and grant him peace, made him recline on his foot—he had fourteen wounds—until he died. On that day, the Messenger of Allah, may Allah bless him and grant him peace, was urging the people and encouraging them to fight. Some polytheists had shot the Muslims with arrows, among them Hibban ibn al-'Ariqa and Abu Usama al-Jushami. The Prophet, may Allah bless him and grant him peace, began to say to Sa'd ibn Abi Waqqas: "Shoot, may my father and mother be your ransom!" Hibban ibn al-'Ariqa shot an arrow and hit the hem of Umm Ayman's garment—she had come that day to give water to the wounded—and it lifted it, exposing her. He laughed loudly, which distressed the Messenger of Allah, may Allah bless him and grant him peace. He gave Sa'd ibn Abi Waqqas an arrow without a head and said: "Shoot!" The arrow struck the hollow of Hibban's throat, and he fell on his back, exposing his private parts. Sa'd said: I saw the Messenger of Allah, may Allah bless him and grant him peace, laugh that day until his molars appeared. Then he said: "Sa'd has taken vengeance for her. May Allah answer your prayer and make your shot true!" On that day, Malik ibn Zuhayr al-Jushami, the brother of Abu Usama al-Jushami, also shot. He and Hibban ibn al-'Ariqa had caused many casualties among the Companions of the Messenger of Allah, may Allah bless him and grant him peace, killing many with arrows, hiding behind rocks and shooting the Muslims. While they were doing that, Sa'd ibn Abi Waqqas saw Malik ibn Zuhayr behind a rock. He had shot and raised his head, so Sa'd shot him, and the arrow hit his eye and came out through the back of his neck. He leaped a man's height into the air, then fell back and died. Allah, mighty and majestic, killed him. On that day, the Messenger of Allah, may Allah bless him and grant him peace, shot from his bow until it broke into splinters. Qatada ibn al-Nu'man took it, and it remained with him. On that day, Qatada ibn al-Nu'man's eye was struck until it fell onto his cheek. Qatada ibn al-Nu'man said: I came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah, I have a young, beautiful wife whom I love and who loves me, and I fear she will be disgusted by the place of my eye." So the Messenger of Allah, may Allah bless him and grant him peace, took it and put it back, and it saw and returned as it was, and it never ached for an hour by night or day. He used to say after he grew old: "By Allah, it is the stronger of my two eyes!" And it was the better of them. The Messenger of Allah, may Allah bless him and grant him peace, personally engaged in fighting. He shot arrows until his arrows were exhausted and the upper limb of his bow broke. Before that, its bowstring had snapped, and only a piece about a span remained in the upper limb of the bow. 'Ukasha ibn Mihsan took the bow to string it for him, and said: "O Messenger of Allah, the string does not reach." The Messenger of Allah, may Allah bless him and grant him peace, said: "Stretch it, it will reach!" 'Ukasha said: By Him who sent him with the truth, I stretched it until it reached, and I folded two or three loops ²¹ on the upper limb of the bow. Then the Messenger of Allah, may Allah bless him and grant him peace, took his bow and continued shooting at the people, with Abu Talha in front of them shielding him, until I saw his bow had broken. Qatada ibn al-Nu'man took it. On the day of Uhud, Abu Talha had emptied his quiver ²² before the Prophet, may Allah bless him and grant him peace. He was an archer and had a loud voice. The Messenger of Allah, may Allah bless him and grant him peace, said: "The voice of Abu Talha in the army is better than forty men." In his quiver there were fifty arrows. He emptied them ²³ before the Messenger of Allah, may Allah bless him and grant him peace, and then began to shout: "O Messenger of Allah, my soul before your soul!" He kept shooting them one by one, and the Messenger of Allah, may Allah bless him and grant him peace, would raise his head behind Abu Talha, between his head ²⁴ and shoulder, to see where the arrows landed until his arrows were exhausted, while he said: "My throat before your throat, may Allah make me your ransom!" The Messenger of Allah, may Allah bless him and grant him peace, would take a stick from the ground and say: "Shoot, O Abu Talha!" And he would shoot it as a good arrow. The archers among the Companions of the Prophet, may Allah bless him and grant him peace, who are mentioned ²⁵ are: Sa'd ibn Abi Waqqas, al-Sa'ib ibn 'Uthman ibn Maz'un, al-Miqdad ibn 'Amr, Zayd ibn Haritha, Hatib ibn Abi Balta'a, 'Utba ibn Ghazwan, Khirash ibn al-Simma, Qutba ibn 'Amir ibn Hadida, Bishr ibn al-Bara' ibn Ma'rur, Abu Na'ila Silkan ibn Salama, Abu Talha, 'Asim ibn Thabit ibn Abi al-Aqlah, and Qatada ibn al-Nu'man. On that day, Abu Ruhm al-Ghifari was shot with an arrow that struck his throat. He came to the Messenger of Allah, may Allah bless him and grant him peace, who spat on it, and he was healed. Abu Ruhm was called al-Manhur ²⁶. Four men from Quraysh had covenanted and pledged to kill the Messenger of Allah, may Allah bless him and grant him peace, and the polytheists knew them for that: 'Abd Allah ibn Shihab, 'Utba ibn...

Abī Waqqāṣ, Ibn Qumī'a, and Ubayy b. Khalaf. On that day, 'Utba threw four stones at the Messenger of God, may God bless him and grant him peace, and broke his incisor ²⁷—splintering ²⁸ its inner side, the lower right one—and he was wounded in his cheeks [until the rings of the helmet disappeared into his cheek] ²⁹, and his knees were injured and scraped. There were pits dug by Abū 'Āmir the sinner like trenches for the Muslims, and the Messenger of God, may God bless him and grant him peace, was standing near one of them without knowing it. The established view with us is that the one who struck the cheeks of the Messenger of God, may God bless him and grant him peace, was Ibn Qumī'a, and the one who struck his lip and hit his incisor was 'Utba b. Abī Waqqāṣ. Ibn Qumī'a approached saying: 'Show me Muhammad, for by the One by whom one swears ³⁰, if I see him I will surely kill him!' He struck him with the sword, and 'Utba b. Abī Waqqāṣ threw at him along with the sword's blow ³¹, and he, may God bless him and grant him peace, was wearing two coats of mail. The Messenger of God, may God bless him and grant him peace, fell ³² into the pit in front of him, and his knees were scraped. Ibn Qumī'a's sword did nothing except weaken the blow due to the weight of the sword, for the Messenger of God, may God bless him and grant him peace, fell because of it. The Messenger of God, may God bless him and grant him peace, rose, with Talha carrying him from behind and 'Alī taking his hands until he stood upright. Al-Ḍaḥḥāk b. 'Uthmān narrated to me from Ḍamra b. Sa'īd from Abū Bashīr al-Māzinī, who said: I was present on the day of Uḥud as a boy, and I saw Ibn Qumī'a strike the Messenger of God, may God bless him and grant him peace, with the sword. I saw the Messenger of God, may God bless him and grant him peace, fall on his knees into a pit in front of him until he disappeared. I started shouting—while I was a boy—until I saw the people rally to him. He said: I looked at Talḥa b. 'Ubayd Allāh taking him by the waist until the Messenger of God, may God bless him and grant him peace, stood up. It is said that the one who wounded the Messenger of God, may God bless him and grant him peace, on his forehead was Ibn Shihāb, and the one who splintered his incisor and made his lips bleed was 'Utba b. Abī Waqqāṣ, and the one who struck his cheeks until the ring disappeared into his cheeks was Ibn Qumī'a. Blood flowed from the wound on his forehead until it soaked his beard, may God bless him and grant him peace. Sālim, the freed slave of Abū Ḥudhayfa, was washing the blood from his face, and the Messenger of God, may God bless him and grant him peace, was saying: 'How can a people prosper who do this to their Prophet while he calls them to God?' Then God, mighty and majestic, revealed: 'You have no part in the matter, or He will relent toward them...' ³³ the verse. Sa'd b. Abī Waqqāṣ said: I heard him say: 'God's anger is intense against a people who made the Messenger of God bleed; God's anger is intense against a people who made the face of the Messenger of God bleed; God's anger is intense against a man whom the Messenger of God killed!' Sa'd said: The prayer of the Messenger of God, may God bless him and grant him peace, sufficed me concerning my brother 'Utba. I was eager to kill him with an eagerness I never had for anything, though as far as I knew he was undutiful to his parents and ill-tempered. I broke through the ranks of the polytheists twice seeking my brother to kill him, but he eluded me like the elusion of a fox ³⁴. On the third time, the Messenger of God, may God bless him and grant him peace, said to me: 'O 'Abd Allāh, what do you want? Do you want to kill yourself?' So I desisted. Then the Messenger of God, may God bless him and grant him peace, said: 'O God, let not the year pass over any of them!' He said: By God, the year did not pass over any of those who threw at him or wounded him! 'Utba died. As for Ibn Qumī'a, there is disagreement about him. Some say he was killed in the battle, and some say that on the day of Uḥud he shot an arrow that hit Muṣ'ab b. 'Umayr and said: 'Take it, I am Ibn Qumī'a!' and killed Muṣ'ab. The Messenger of God, may God bless him and grant him peace, said: 'May God abase him ³⁵!' So he went to a sheep to milk it, and it butted him with its horn while he was holding it and killed him. He was found dead among the mountains, due to the prayer of the Messenger of God, may God bless him and grant him peace. The enemy of God had returned to his companions and told them that he had killed the Messenger of God, may God bless him and grant him peace. He was a man from Banū al-Adram ³⁶ of Banū Fihr. 'Abd Allāh b. Ḥumayd b. Zuhayr approached when he saw the Messenger of God, may God bless him and grant him peace, in that state, galloping his horse, helmeted in iron, saying: 'I am the son of Zuhayr; show me Muhammad, for by God I will kill him or die defending him!' Abū Dujāna confronted him and said: 'Come to one who protects Muhammad's life with his own!' He struck his horse and hamstrung it ³⁷, and the horse collapsed. Then he struck him with the sword ³⁸ saying: 'Take it, I am the son of Kharasha!' The Messenger of God, may God bless him and grant him peace, was looking at him and saying: 'O God, be pleased with the son of Kharasha as I am pleased with him.' Isḥāq b. Yaḥyā b. Talḥa narrated to me from 'Īsā b. Talḥa from 'Ā'isha, may God be pleased with her, who said: I heard Abū Bakr, may God be pleased with him, say: On the day of Uḥud, when the Messenger of God, may God bless him and grant him peace, was struck in the face until two rings of the helmet entered his cheeks, I came running to the Messenger of God, may God bless him and grant him peace, and a man came from the east flying like a bird. I said: 'O God, make him Talḥa b. 'Ubayd Allāh!' Until we both reached the Messenger of God, may God bless him and grant him peace, and behold it was Abū 'Ubayda b. al-Jarrāḥ. He preceded me and said: 'I ask you by God, O Abū Bakr, to leave me to remove it from the face of the Messenger of God, may God bless him and grant him peace.' Abū Bakr said: So I left him. The Messenger of God, may God bless him and grant him peace, said: 'Your companion!' meaning Talḥa b. 'Ubayd Allāh. Abū 'Ubayda took one ring of the helmet with his incisor and pulled it out, and he fell on his back and his incisor fell out. Then he took the other ring with his other incisor, and Abū 'Ubayda became gap-toothed ³⁹ among the people. It is said that the one who removed the two rings from the face of the Messenger of God, may God bless him and grant him peace, was 'Uqba b. Wahb b. Kalada, and it is said Abū al-Yusr—and the more established view with us is 'Uqba b. Wahb b. Kalada. Abū Sa'īd al-Khudrī used to narrate that the face of the Messenger of God, may God bless him and grant him peace, was injured on the day of Uḥud, and two rings of the helmet entered his cheeks. When they were removed, blood began to flow like water from a waterskin ⁴⁰. Mālik b. Sinān began to suck the blood with his mouth and then swallowed it. The Messenger of God, may God bless him and grant him peace, said: 'Whoever wants to see someone whose blood has mixed with my blood, let him look at Mālik b. Sinān.' It was said to Mālik: 'You drink blood?' He said: 'Yes, I drink the blood of the Messenger of God, may God bless him and grant him peace.' The Messenger of God, may God bless him and grant him peace, said: 'Whoever's blood touches my blood, the Fire will not touch him.' Abū Sa'īd said: We were among those who were turned back from the two elders ⁴¹; we did not go beyond ⁴² with the fighters. When it was later in the day and news reached us of the injury ⁴³ of the Messenger of God, may God bless him and grant him peace, and the people had dispersed from him, I came with some boys from Banū Khadira to intercept the Messenger of God, may God bless him and grant him peace, and look at his safety, then return with that news to our families. We met the people returning at Baṭn Qanāt ⁴⁴. We had no concern except the Prophet, may God bless him and grant him peace, to look at him. When he looked at me, he said: 'Sa'd b. Mālik?' I said: 'Yes, may my father and mother be your ransom!' I approached him and kissed his knee while he was on his horse. Then he said: 'May God reward you for your father!' Then I looked at his face, and there was in his cheeks the size of a dirham in each cheek, and there was a wound on his forehead at the hairline, and his lower lip was bleeding, and his right incisor was splintered, and there was something black on his wound. I asked: 'What is this on his face?' They said: 'Burnt matting.'

I asked: 'Who bloodied his cheeks?' It was said: 'Ibn Qami'a.' I said: 'Who wounded his forehead?' It was said: 'Ibn Shihab.' I said: 'Who struck his lip?' It was said: 'Utba.' So I began to run before him until he alighted at his door, and he did not alight except being carried, and I saw his knees bruised, leaning on the two Sa'ds ⁴⁵—Sa'd ibn 'Ubada and Sa'd ibn Mu'adh—until he entered his house. When the sun set and Bilal gave the call to prayer, the Messenger of Allah (peace be upon him) came out in the same state, leaning on the two Sa'ds, then he returned to his house, while the people in the mosque were lighting fires to cauterize wounds. Then Bilal gave the call to the night prayer when the twilight had disappeared, but the Messenger of Allah (peace be upon him) did not come out. Bilal sat at his door until a third of the night had passed, then he called out: 'The prayer, O Messenger of Allah!' So the Messenger of Allah (peace be upon him) came out, having been asleep. He said: I watched him and he was lighter in his gait than when he had entered his house. I prayed the night prayer with him, then he returned to his house, and the men had lined up for him between his house and his prayer place; he walked alone until he entered. I returned to my family and informed them of the safety of the Messenger of Allah (peace be upon him), so they praised Allah for that and slept. The faces of the Khazraj and the Aws were in the mosque at the door of the Prophet (peace be upon him), guarding him for fear that Quraysh might return. They said: Fatima came out with some women, and she saw what was on his face (peace be upon him), so she embraced him and began to wipe the blood from his face, while the Messenger of Allah (peace be upon him) was saying: 'The anger of Allah is severe against a people who have bloodied the face of His Messenger!' Ali (peace be upon him) went to bring water from the al-Mihras ⁴⁶, and said to Fatima: 'Hold this sword, not blameworthy.' He brought water in his shield ⁴⁷, and the Messenger of Allah (peace be upon him) wanted to drink from it—he was thirsty—but he could not, and he found a smell from the water that he disliked, so he said: 'This is brackish water ⁴⁸.' He rinsed his mouth with it for the blood in his mouth, and Fatima washed the blood from her father. When the Prophet (peace be upon him) saw Ali's sword stained, he said: 'If you have fought well, then 'Asim ibn Thabit, al-Harith ibn al-Simma, and Sahl ibn Hunayf have also fought well, and the sword of Abu Dujana is not blameworthy.' He could not drink from it, so Muhammad ibn Maslama went out with the women to seek water. They had come, fourteen women, among them Fatima the daughter of the Messenger of Allah (peace be upon him), carrying food and drink on their backs, giving drink to the wounded and treating them. Ka'b ibn Malik said: I saw Umm Sulaym bint Milhan and 'Aisha carrying water skins on their backs on the day of Uhud. Hamna bint Jahsh ⁴⁹ was giving drink to the thirsty and treating the wounded, and Umm Ayman was giving drink to the wounded. When Muhammad ibn Maslama did not find water with them—and the Messenger of Allah (peace be upon him) had become extremely thirsty that day—Muhammad went to a canal and took his water skin until he drew water from a cistern ⁵⁰—a canal near the houses of the Taymiyyin today—and brought fresh water. The Messenger of Allah (peace be upon him) drank and prayed for good for Muhammad ibn Maslama. The blood would not stop, and the Prophet (peace be upon him) kept saying: 'They will not get the like of this from us until you touch the Corner ⁵¹.' When Fatima saw that the blood would not stop—she was washing the blood, and Ali (peace be upon him) was pouring water over her with the shield—she took a piece of matting, burned it until it became ash, then applied it to the wound, and the blood stopped. It is said that she treated it with burnt wool. After that, the Messenger of Allah (peace be upon him) treated the wound on his face with a decayed bone until its trace disappeared. Indeed, the Messenger of Allah (peace be upon him) continued to feel the weakness from the blow of Ibn Qami'a on his shoulder for a month or more than a month, and he treated the mark on his face with a decayed bone. Muhammad ibn 'Abd Allah narrated to me from al-Zuhri, from Sa'id ibn al-Musayyib, who said: On the day of Uhud, Ubayy ibn Khalaf came galloping on his horse until, when he drew near the Prophet (peace be upon him), some of his Companions intercepted him to kill him, but the Messenger of Allah (peace be upon him) said: 'Move away from him!' The Messenger of Allah (peace be upon him) stood up with his spear in his hand and threw it at him between the mail of the helmet and the armor, piercing him there. Ubayy fell from his horse, and one of his ribs was broken. They carried him, heavy, until they turned back, and he died on the road. Concerning him was revealed: 'And you did not throw when you threw, but Allah threw' ⁵². Yunus ibn Muhammad al-Zafari narrated to me from 'Asim ibn 'Umar, from 'Abd Allah ibn Ka'b ibn Malik, from his father, who said: Ubayy ibn Khalaf had come for the ransom of his son, who had been captured on the day of Badr. He said: 'O Muhammad, I have a horse that I feed a measure of grain every day, and I will kill you on it.' The Messenger of Allah (peace be upon him) said: 'Rather, I will kill you on it, if Allah wills.' It is said that he said that in Mecca, and the word reached the Messenger of Allah (peace be upon him) in Medina, so he said: 'I will kill him on it, if Allah wills.' They said: The Messenger of Allah (peace be upon him) in battle did not look behind him, and he used to say to his Companions: 'I fear that Ubayy ibn Khalaf may come from behind me, so if you see him, inform me ⁵³.' Then suddenly Ubayy came galloping on his horse, and he saw the Messenger of Allah (peace be upon him) and recognized him, and he began to shout at the top of his voice: 'O Muhammad, you will not be saved if I am saved!' The people said: 'O Messenger of Allah, what would you do when he attacks you? He has come to you, and if you wish, one of us can turn against him.' But the Messenger of Allah (peace be upon him) refused. Ubayy drew near, and the Messenger of Allah (peace be upon him) took the spear from al-Harith ibn al-Simma, then he shook off his Companions as a camel shakes itself off, and we scattered from him like flies ⁵⁴. No one resembled the Messenger of Allah (peace be upon him) when things became serious. Then he took the spear and the Messenger of Allah (peace be upon him) stabbed him with it in his neck while he was on his horse, and he began to bellow like an ox. His companions said to him: 'Abu 'Amir, by Allah, there is nothing wrong with you. If what you have were on one of us, it would not harm him.' He said: 'By al-Lat and al-'Uzza, if what I have were on the people of Dhu al-Majaz ⁵⁵, they would all die! Did he not say, "I will kill you"?' So they carried him, and that occupied them from pursuing the Prophet (peace be upon him). The Messenger of Allah (peace be upon him) rejoined the main body of his Companions in the mountain pass. It is said that he took the spear from al-Zubayr ibn al-'Awwam. Ibn 'Umar used to say: Ubayy ibn Khalaf died at Batn Rabigh ⁵⁶. Indeed, I was traveling through Batn Rabigh after a portion ⁵⁷ of the night, when suddenly a fire was blazing. I feared it, and then a man came out of it in a chain, dragging it ⁵⁸, crying: 'Water!' And a man was saying:

"Do not give him to drink, for this one is the slain of the Messenger of Allah, this is Ubayy ibn Khalaf." So I said, "Away with him!" And it is said he died at Sarif. And it is said that when he took the spear from al-Zubayr, Ubayy charged at the Messenger of Allah (peace be upon him) to strike him, but Mus'ab ibn 'Umayr met him, shielding the Messenger of Allah (peace be upon him) with himself. Mus'ab ibn 'Umayr struck his face, and the Messenger of Allah (peace be upon him) saw an opening between the mail of the helmet and the armor, and he stabbed him there, so he fell, bellowing. He said: And 'Uthman ibn 'Abdullah ibn al-Mughirah al-Makhzumi came forward, urging on a piebald horse of his, intending to attack the Messenger of Allah (peace be upon him), wearing his complete armor, while the Messenger of Allah (peace be upon him) was heading toward the mountain pass, shouting: "You will not escape if I escape!" So the Messenger of Allah (peace be upon him) stopped, and his horse stumbled in one of the pits that Abu 'Amir had dug, and the horse fell on its face, then ran off wildly. The companions of the Messenger of Allah (peace be upon him) seized it and hamstrung it. Al-Harith ibn al-Simmah walked toward him, and they fought for a while with swords, then al-Harith struck his leg—the armor being hitched up—so he collapsed, and he finished him off. Al-Harith took that day a good coat of mail, a helmet, and a good sword, and no one else was reported to have taken spoils that day besides him. And the Messenger of Allah (peace be upon him) was watching their combat. The Messenger of Allah (peace be upon him) asked about the man, and it was 'Uthman ibn 'Abdullah ibn al-Mughirah, so he said: "Praise be to Allah, who has brought his time of death." And 'Abdullah ibn Jahsh had captured him at Batan Nakhlah until he brought him to the Messenger of Allah (peace be upon him), so he ransomed himself and returned to Quraysh until he raided Uhud and was killed there. And 'Ubayd ibn Hajiz al-'Amiri—of 'Amir ibn Lu'ayy—saw his place of death, so he came running like a wild beast, and struck al-Harith ibn al-Simmah a blow that wounded him on his shoulder, so al-Harith fell wounded until his companions carried him away. And Abu Dujanah came toward 'Ubayd, and they exchanged blows for a while during the day, each of them shielding himself with a leather shield from the sword strikes. Then Abu Dujanah charged at him, embraced him, then threw him to the ground, then slaughtered him with the sword as a sheep is slaughtered, then he left and rejoined the Messenger of Allah (peace be upon him). And they said: Sahl ibn Hunayf began to shoot arrows in defense of the Messenger of Allah (peace be upon him), so the Messenger of Allah (peace be upon him) said: "Shoot arrows, O Sahl, for indeed he is easy (Sahl)!" And the Messenger of Allah (peace be upon him) looked at Abu al-Darda', while the people were fleeing in every direction, and said: "What an excellent horseman is 'Uwaymir!" [Al-Waqidi said:] However, it is said that he did not witness Uhud. Al-Waqidi said: And Ibn Abi Sabrah narrated to me, from Muhammad ibn 'Abdullah ibn Abi Sa'sa'ah, from al-Harith ibn 'Abdullah ibn Ka'b ibn Malik, who said: Someone who saw Abu Usayrah ibn al-Harith ibn 'Alqamah told me, and he met one of the Banu 'Awf, and they exchanged blows, each of them dodging the other. He said: So I looked at them as if they were two fierce beasts, stopping sometimes and fighting sometimes, then they embraced, and one of them seized his companion, and they fell to the ground. Abu Usayrah mounted him and slaughtered him with his sword as a sheep is slaughtered, and then rose from him. And Khalid ibn al-Walid came forward, riding a jet-black horse with a white blaze and white fetlocks, dragging a long spear, and stabbed him from behind. I saw the spearhead emerge from his chest, and Abu Usayrah fell dead. Khalid ibn al-Walid turned away, saying: "I am Abu Sulayman!" They said: And Talhah ibn 'Ubaydullah fought fiercely that day in defense of the Prophet (peace be upon him). Talhah used to say: I saw the Messenger of Allah (peace be upon him) when his companions fled, and the polytheists returned and surrounded the Prophet (peace be upon him) from every side. I did not know whether to stand before him or behind him, or to his right or his left, so I warded off with the sword, sometimes before him and sometimes behind him, until they dispersed. So the Messenger of Allah (peace be upon him) kept saying to Talhah that day: "He has fulfilled his vow!" And Sa'd ibn Abi Waqqas said, mentioning Talhah: "May Allah have mercy on him, indeed he was the greatest of us in service to the Messenger of Allah (peace be upon him) on the day of Uhud!" It was said: "How so, O Abu Ishaq?" He said: "He clung to the Prophet (peace be upon him), while we would scatter from him and then return to him. I saw him circling around the Prophet (peace be upon him), shielding him with himself." And Talhah was asked: "O Abu Muhammad, what happened to your finger?" He said: "Malik ibn Zuhayr al-Jushami shot an arrow intending to hit the Messenger of Allah (peace be upon him), and his aim never missed. So I shielded the face of the Messenger of Allah (peace be upon him) with my hand, and it struck my little finger, piercing it, and his finger became paralyzed." And when he was struck, he said: "It stung!" So the Messenger of Allah (peace be upon him) said: "If he had said 'In the name of Allah,' he would have entered Paradise while the people were watching! Whoever wishes to see a man walking in this world while he is among the people of Paradise, let him look at Talhah ibn 'Ubaydullah. Talhah is among those who have fulfilled their vow." And Talhah said: "When the Muslims made that retreat and then returned, a man from Banu 'Amir ibn Lu'ayy ibn Malik ibn al-Mudarrib came forward, dragging his spear, riding a chestnut horse with a white blaze, fully armed in iron, shouting: 'I am Abu Dhat al-Wada'! Point me to Muhammad!' So I hamstrung his horse, and it stumbled, then I seized his spear. By Allah, I did not miss his eye with it, and he bellowed like a bull. I did not leave him, placing my foot on his cheek, until I sent him to Sheol (Shu'ub)." And Talhah had been struck on his head with the al-Musallabah (a type of wound), a man from the polytheists struck him twice: one blow while he was facing him, and another while he was turning away from him, and blood had gushed from it. Abu Bakr al-Siddiq (may Allah be pleased with him) said: "I came to the Prophet (peace be upon him) on the day of Uhud, and he said: 'Go to your cousin!' So I went to Talhah ibn 'Ubaydullah, and blood was gushing. I began to sprinkle water on his face while he was unconscious, then he regained consciousness and said: 'What has happened to the Messenger of Allah?' I said: 'He is well; he sent me to you.' He said: 'Praise be to Allah; every calamity after him is insignificant.'" And Dirar ibn al-Khattab al-Fihri used to say: "I looked at Talhah ibn 'Ubaydullah when he had shaved his head at al-Marwah during an 'Umrah, and I saw the al-Musallabah on his head." So Dirar said: "I, by Allah, struck him with this one. He faced me, so I struck him, then I returned to him while he was turning away, and I struck him another time." And they said: On the day of al-Jamal, when 'Ali (peace be upon him) had killed those who were killed among the people and entered Basra, a man from the Arabs came to him and spoke before him, disparaging Talhah. 'Ali rebuked him and said: "You did not witness the day of Uhud and the greatness of his service in Islam, along with his status with the Messenger of Allah (peace be upon him)." So the man was humbled and fell silent. Then a man from the people said: "And what was his service and trial on the day of Uhud, may Allah have mercy on him?" So 'Ali said: "Yes, may Allah have mercy on him! Indeed, I saw him shielding the Messenger of Allah (peace be upon him) with himself, while swords and arrows covered him from every side, and he was nothing but a shield with his own self for the Messenger of Allah (peace be upon him)." Then a speaker said: "It was a day in which the companions of the Messenger of Allah (peace be upon him) were killed, and the Messenger of Allah (peace be upon him) was wounded in it." So 'Ali (peace be upon him) said: "I bear witness that I heard the Messenger of Allah (peace be upon him) say:

Would that I had been left behind with the companions of Nuhs al-Jabal ⁵⁹. Ibn Abi al-Zinad said: Nuhs al-Jabal is its base. Then 'Ali, peace be upon him, said: I saw myself on that day, I was driving them back in one direction, and Abu Dujanah was in another direction driving back a group of them, and Sa'd ibn Abi Waqqas was driving back a group of them, until Allah relieved all of that. And I saw myself when a rough band separated from them, including 'Ikrimah ibn Abi Jahl, so I entered their midst with the sword, striking with it, and they surrounded me until I reached their rear ⁶⁰, then I charged through them a second time until I returned from where I had come. But the appointed term was delayed, and Allah decrees an affair that is to be done. Al-Waqidi said: Jabir ibn Sulaym narrated to me from 'Uthman ibn Safwan from 'Umarah ibn Khuzaymah, who said: The one who saw al-Hubab ibn al-Mundhir ibn al-Jamuh narrated to me, and he was rounding them up that day as sheep are rounded up. They surrounded him until it was said he had been killed. Then he emerged with the sword in his hand, and they parted from him, and he began to charge at a group of them, and they would flee from him to another group. Al-Hubab went to the Prophet, may Allah bless him and grant him peace, and al-Hubab that day was marked with a green band on his helmet. That day 'Abd al-Rahman ibn Abi Bakr appeared on a horse, fully armed, with nothing visible but his eyes, and he said: Who will duel? I am 'Abd al-Rahman ibn 'Atiq. He said: Abu Bakr rose and said: O Messenger of Allah, I will duel him. And Abu Bakr had drawn his sword. The Messenger of Allah, may Allah bless him and grant him peace, said: Sheathe your sword, return to your place, and let us benefit from your life. The Messenger of Allah, may Allah bless him and grant him peace, said: I have found no likeness for Shammas ibn 'Uthman except a shield—meaning, from what he did fighting on behalf of the Messenger of Allah that day. The Messenger of Allah, may Allah bless him and grant him peace, would not look to the right or left without seeing Shammas in that direction, warding off with his sword, until the Messenger of Allah, may Allah bless him and grant him peace, was overwhelmed, and he shielded him with himself until he was killed. That is the saying of the Prophet, may Allah bless him and grant him peace: I have found no likeness for Shammas except a shield. The first of the Muslims to come after the retreat was Qays ibn Muharrith with a group of the Ansar. They had reached Banu Harithah and returned quickly, and they encountered the polytheists in their counterattack ⁶¹, and they entered into the thick of battle, and not a man among them escaped until they were killed. Qays ibn Muharrith fought them and defended himself with his sword until he killed several of them, and they only killed him with spears, piercing him ⁶². He was found with fourteen thrusts that had penetrated him, and ten blows on his body. 'Abbas ibn 'Ubadah ibn Nadlah, Kharijah ibn Zayd ibn Abi Zuhayr, and Aws ibn Arqam ibn Zayd were there. 'Abbas raised his voice saying: O company of Muslims, Allah and your Prophet ⁶³! This is what has befallen you due to disobeying your Prophet, and He promises you victory, but you were not patient! Then he removed his helmet from his head and took off his coat of mail, and said to Kharijah ibn Zayd: Do you want my coat of mail and helmet? Kharijah said: No, I want what you want. So they all mixed with the people, and 'Abbas was saying: What excuse do we have before our Lord if the Messenger of Allah is struck while among us there is a blinking eye? Kharijah said: We have no excuse before our Lord and no argument. As for 'Abbas, he was killed by Sufyan ibn 'Abd Shams al-Sulami. 'Abbas had struck him two blows, inflicting two severe wounds, and he was carried off wounded that day, remaining wounded for a year, then he recovered ⁶⁴. Kharijah ibn Zayd was struck by spears and wounded a dozen wounds. Safwan ibn Umayyah passed by him and recognized him, and said: This is one of the great companions of Muhammad, and he is still alive! So he finished him off. And Aws ibn Arqam was killed. Safwan ibn Umayyah said: Who has seen Khubayb ibn Yasaf? He was seeking him but could not find him. That day he mutilated Kharijah and said: This is one of those who incited against my father on the day of Badr—meaning Umayyah ibn Khalaf—now I have satisfied myself by killing the notable companions of Muhammad: I killed Ibn Qawqal ⁶⁵, I killed Ibn Abi Zuhayr, and I killed Aws ibn Arqam. The Messenger of Allah, may Allah bless him and grant him peace, said on the day of Uhud: Who will take this sword with its due? They said: What is its due? He said: To strike the enemy with it. 'Umar said: I will. The Messenger of Allah, may Allah bless him and grant him peace, turned away from him. Then the Messenger of Allah, may Allah bless him and grant him peace, offered it again with that condition, and al-Zubayr stood and said: I will. The Messenger of Allah, may Allah bless him and grant him peace, turned away from him, until 'Umar and al-Zubayr felt hurt. Then he offered it a third time, and Abu Dujanah said: I will take it with its due, O Messenger of Allah. So the Messenger of Allah, may Allah bless him and grant him peace, gave it to him, and he fulfilled it when he met the enemy, and gave the sword its due. One of the two men—either 'Umar or al-Zubayr—said: By Allah, I will make this man my concern, the one to whom the Prophet gave the sword and denied me ⁶⁶. He said: So I followed him ⁶⁷. He said: By Allah, I have not seen anyone fight better than his fighting. I saw him striking with it until when it became dull and he feared it would not cut ⁶⁸, he took it to the stones and sharpened it, then struck the enemy with it until it became like a sickle. When he gave him the sword, he walked between the two ranks and swaggered in his walk. The Messenger of Allah, may Allah bless him and grant him peace, when he saw him walking that walk, said: This is a walk that Allah hates except in such a situation. Four of the companions of the Prophet, may Allah bless him and grant him peace, used to mark themselves in battles. One of them was Abu Dujanah, who would bind his head with a red band. His people knew that when he bound himself with it, he fought well. 'Ali, peace be upon him, would mark himself with white wool. Al-Zubayr would mark himself with a yellow band. Hamzah would mark himself with an ostrich feather. Abu Dujanah said: I saw that day a woman throwing at the people and rounding them up in a terrible manner. I raised my sword against her, thinking she was a man. He said: And I hated to strike the sword of the Messenger of Allah against a woman! The woman was 'Amrah bint al-Harith. Ka'b ibn Malik used to say: I was wounded on the day of Uhud. When I saw the polytheists' mutilation ⁶⁹ of the Muslim dead, the worst and ugliest mutilation, I stood up and passed over ⁷⁰ the dead until I moved away. While I was in my place, Khalid ibn al-A'lam al-'Uqayli came, fully armed, driving ⁷¹ the Muslims, saying: Gather together as the mangy sheep are gathered! He was clad in iron, shouting: O company of Quraysh, do not kill Muhammad, take him captive so that we may make him acknowledge what he has done. Quzman made for him and struck him with the sword a blow on his shoulder, from which I saw his lungs. Then he took his sword and left. Another polytheist appeared ⁷², from whom I saw nothing but his eyes, and he struck him a single blow and cut him in two ⁷³. He said: We said: Who is he? He said: Al-Walid ibn al-'As ibn Hisham. Then Ka'b said: I saw that day and said: I have not seen anyone braver with the sword than this man! Then his end was what it was. He said: What is it, and what was his end? He said: He is one of the people of the Fire; he killed himself that day.

Ka'b said: And there was a man among the polytheists, fully armored, shouting: "Round up as the mangy sheep are rounded up!" And there was a man among the Muslims, wearing his armor. I walked until I was behind him, then I stood estimating the Muslim and the disbeliever with my eye. And behold, the disbeliever was greater in number and preparation. I kept watching them until they met. Then the Muslim struck the disbeliever on the collarbone with the sword, and the sword went through until it reached his hips, and the polytheist split into two halves. The Muslim uncovered his face and said: "How do you see, O Ka'b? I am Abu Dujanah." He said: And Rushayd al-Farisi, the freed slave of Banu Mu'awiyah, met a man among the polytheists from Banu Kinanah, masked in iron, saying: "I am the son of 'Uwaym!" Then Sa'd, the freed slave of Hatib, intercepted him and struck him a blow that cut him in two. And Rushayd approached him and struck him on the shoulder, cutting through the armor until he cut him in two, saying: "Take this, and I am the Persian youth!" And the Messenger of Allah, may Allah bless him and grant him peace, saw and heard that. The Messenger of Allah, may Allah bless him and grant him peace, said: "Why did you not say: 'Take this, and I am the Ansari youth'?" Then his brother intercepted him, and he came running like a dog, saying: "I am the son of 'Uwaym!" And Rushayd struck him on the head while he was wearing a helmet, and split his head, saying: "Take this, and I am the Ansari youth!" The Messenger of Allah, may Allah bless him and grant him peace, smiled and said: "You have done well, O Abu 'Abdillah!" So the Messenger of Allah, may Allah bless him and grant him peace, gave him a teknonym (kunya) that day, though he had no child. And Abu an-Namir al-Kinani said: I came on the day of Uhud, and the Muslims had been routed, and I was with the polytheists. I had attended with ten of my brothers, and four of them were killed. The wind was for the Muslims at the beginning of our meeting. Indeed, I saw myself when we were routed, turning away, and the companions of the Prophet, may Allah bless him and grant him peace, advanced upon the plunder of the camp, until I reached al-Jamma' on foot. Then our cavalry returned, and we said: "By Allah, the cavalry only returned because of something they saw." So we returned on foot as if we were cavalry, until we found the people had seized one another, fighting without ranks, none of them knowing whom they were striking. The Muslims had no banner standing, and our banner was with a man from Banu 'Abd ad-Dar. I heard the slogan of the companions of Muhammad among themselves: "Amit! Amit!" So I said to myself: "What is 'Amit'?" And I was looking at the Messenger of Allah, may Allah bless him and grant him peace, while his companions surrounded him, and arrows passed to his right and left, fell short before him, and went out behind him. Indeed, on that day I shot fifty arrows, and with some of them I hit some of his companions. Then Allah guided me to Islam. 'Amr ibn Thabit ibn Waqsh was doubtful about Islam. His people would speak to him about Islam, and he would say: "If I knew what you say was true, I would not delay in it!" Until the day of Uhud came, and Islam became clear to him, while the Messenger of Allah, may Allah bless him and grant him peace, was at Uhud. So he accepted Islam, took his sword, and went out until he entered among the people. He fought until he was wounded. He was found among the slain, wounded and dying. They approached him while he was in his last breath, and they said: "What brought you, O 'Amr?" He said: "Islam. I believed in Allah and His Messenger, then I took my sword and attended, and Allah granted me martyrdom." And he died in their hands. The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, he is among the people of Paradise." They said: Al-Waqidi said: Kharijah ibn 'Abdillah ibn Sulayman narrated to me, from Dawud ibn al-Husayn, from Abu Sufyan, the freed slave of Ibn Abi Ahmad, who said: I heard Abu Hurayrah, may Allah be pleased with him, say, while people were around him: "Tell me of a man who will enter Paradise without ever having performed a single prostration (sajdah) to Allah!" The people remained silent. Then Abu Hurayrah said: "He is the brother of Banu 'Abd al-Ashhal, 'Amr ibn Thabit ibn Waqsh." They said: And Mukhayriq the Jew was one of the Jewish scholars. On the day of Saturday, while the Messenger of Allah, may Allah bless him and grant him peace, was at Uhud, he said: "O company of Jews, by Allah, you know that Muhammad is a prophet, and that supporting him is incumbent upon you." They said: "Today is the day of Saturday." He said: "There is no Saturday!" Then he took his weapons, then attended with the Prophet, may Allah bless him and grant him peace, and was killed. The Messenger of Allah, may Allah bless him and grant him peace, said: "Mukhayriq is the best of the Jews." When Mukhayriq went out to Uhud, he had said: "If I am killed, my wealth is for Muhammad, to place it where Allah shows him." So it became the general source of the Prophet's, may Allah bless him and grant him peace, charities. Hatib ibn Umayyah was a hypocrite, and his son Yazid ibn Hatib was a truthful man. He witnessed Uhud with the Prophet, may Allah bless him and grant him peace, and was wounded and carried away. His people brought him back to his home. His father, seeing the people of the house weeping over him, said: "By Allah, you did this to him!" They said: "How?" He said: "You deceived him about himself until he went out and was killed, then you turned to something else, promising him a Paradise to enter—a Paradise of colocynth (harmal)!" They said: "May Allah fight you!" He said: "That is it!" And he did not acknowledge Islam. They said: And Quzman was a notable among Banu Zafar, of unknown lineage. He had a beloved garden, and he was poor, with no child or wife. He was brave, known for that in their wars that occurred among them. He witnessed Uhud and fought fiercely, killing six or seven, and was wounded. It was said to the Prophet, may Allah bless him and grant him peace: "Quzman has been wounded, so he is a martyr!" He said: "He is among the people of the Fire." Someone came to Quzman and said to him: "Congratulations to you, O Abu al-Ghaydaq, on martyrdom!" He said: "With what do you give me glad tidings? By Allah, we only fought for honor (ahsab)." They said: "We give you glad tidings of Paradise." He said: "A Paradise of colocynth (harmal)! By Allah, we did not fight for Paradise or for the Fire; we only fought for our honor!" Then he took out an arrow from his quiver and began to stab himself with it. When the arrowhead was slow for him, he took the sword and leaned on it until it came out of his back. That was mentioned to the Prophet, may Allah bless him and grant him peace, and he said: "He is among the people of the Fire." 'Amr ibn al-Jamuh was a lame man. On the day of Uhud—and he had four sons who attended the campaigns with the Prophet, may Allah bless him and grant him peace, like lions—his sons wanted to restrain him and said: "You are a lame man, and there is no blame on you. Your sons have gone with the Prophet, may Allah bless him and grant him peace." He said: "Excellent! They go to Paradise, and I sit with you!" His wife, Hind bint 'Amr ibn Haram, said: "It is as if I see him turning away, having taken his shield, saying: 'O Allah, do not return me to my family in disgrace!'" So he went out, and his sons caught up with him, speaking to him about staying behind. He came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah, my sons want to restrain me from this path and from going out with you. By Allah, I hope to tread with this lameness of mine upon Paradise." The Messenger of Allah, may Allah bless him and grant him peace, said: "As for you, Allah the Exalted has excused you, and there is no jihad upon you." He refused. So the Prophet, may Allah bless him and grant him peace, said to his sons: "It is no matter for you to prevent him; perhaps Allah will grant him martyrdom." So they let him go, and he was killed that day as a martyr. Abu Talhah said: I looked at 'Amr ibn al-Jamuh when the Muslims were routed, then they returned, and he was in the first wave. It is as if I see the lameness in his leg, saying: "By Allah, I long for Paradise!" Then I looked at his son running in his footsteps until they were both killed.

Aisha, the wife of the Prophet (peace be upon him), had gone out with some women to seek news—and the hijab had not yet been prescribed at that time—until, when she was at the edge of the Harra ⁷⁴, descending from the Banu Haritha towards the valley, she met Hind bint Amr ibn Haram, the sister of Abdullah ibn Amr ibn Haram, driving her camel, on which were her husband Amr ibn al-Jamuh, her son Khallad ibn Amr, and her brother Abdullah ibn Amr ibn Haram (Abu Jabir). Aisha said: "Do you have news? What is behind you?" Hind replied: "Good. As for the Messenger of Allah, he is safe, and every calamity after him is insignificant. Allah has taken martyrs from among the believers, and Allah has repelled the disbelievers in their rage, they gained no good, and Allah sufficed the believers in battle, and Allah is Strong, Mighty ⁷⁵." Aisha asked: "Who are these?" Hind said: "My brother, my son Khallad, and my husband Amr ibn al-Jamuh." Aisha asked: "Where are you taking them?" Hind said: "To Medina to bury them there." She urged her camel, but then the camel knelt down. I said: "What is wrong with it?" She said: "That is not its habit; often it carries the load of two camels, but I think it is for another reason." She urged it, and it stood up. But when she directed it towards Medina, it knelt again. She then turned it back towards Uhud, and it sped off. So she returned to the Prophet (peace be upon him) and told him about that. The Messenger of Allah (peace be upon him) said: "The camel is commanded. Did he say anything?" She said: "When Amr was heading to Uhud, he faced the Qibla and said: 'O Allah, do not return me to my family in disgrace, and grant me martyrdom.'" The Messenger of Allah (peace be upon him) said: "That is why the camel will not proceed! Among you, O Ansar, there are those who, if they swore an oath to Allah, He would fulfill it. Among them is Amr ibn al-Jamuh. O Hind, the angels have been shading your brother with their wings from the time he was killed until now, watching where he would be buried." Then the Messenger of Allah (peace be upon him) waited until they were buried, then said: "O Hind, they have all become companions in Paradise together: Amr ibn al-Jamuh, your son Khallad, and your brother Abdullah." Hind said: "O Messenger of Allah, pray to Allah that He may make me with them." Jabir ibn Abdullah said: "Some people drank wine in the morning on the day of Uhud, among them my father, and they were killed as martyrs." Jabir said: "My father was the first Muslim killed on the day of Uhud. He was killed by Sufyan ibn Abd Shams, the father of Abu al-A'war al-Sulami. The Messenger of Allah (peace be upon him) prayed over him before the defeat." Jabir said: "When my father was martyred, my aunt began to weep. The Prophet (peace be upon him) said: 'What makes her weep? The angels have been shading him with their wings until he was buried.'" Abdullah ibn Amr ibn Haram said: "I saw in a dream a few days before the day of Uhud, as if I saw Mubashshir ibn Abd al-Mundhir saying: 'You are coming to us in a few days.' I said: 'Where are you?' He said: 'In Paradise, we roam wherever we wish.' I said to him: 'Were you not killed on the day of Badr?' He said: 'Yes, then I was brought back to life.' He mentioned that to the Messenger of Allah (peace be upon him), who said: 'This is martyrdom, O Abu Jabir.'" The Messenger of Allah (peace be upon him) said on the day of Uhud: "Bury Abdullah ibn Amr ibn Haram and Amr ibn al-Jamuh in one grave." It is said that they were found mutilated severely, their limbs cut off, so their bodies were unrecognizable. The Prophet (peace be upon him) said: "Bury them both in one grave." It is also said that he ordered them to be buried in one grave because of the affection between them, saying: "Bury these two who loved each other in this world in one grave." Abdullah ibn Amr ibn Haram was a red-complexioned, bald man, not tall, while Amr ibn al-Jamuh was tall. They were identified. A flood later entered their grave—as their grave was near the flood path—so they were exhumed. They were wrapped in two Namiras ⁷⁶. Abdullah had a wound on his face, and his hand was over his face. When his hand was moved from the wound, blood gushed out, but when it was returned to its place, the bleeding stopped. Jabir said: "I saw my father in his grave as if he were sleeping, with no change at all." He was asked: "Did you see his shrouds?" He said: "He was shrouded in a Namira, covering his face, and on his feet was Harmal ⁷⁷. We found the Namira as it was, and the Harmal on his feet in its state, and between that and the time of his burial was forty-six years." Jabir consulted them about perfuming him with musk, but the Companions of the Prophet (peace be upon him) refused, saying: "Do not introduce anything new to them." It is said that when Muawiya wanted to dig a Kizama ⁷⁸—and the Kizama is a spring that Muawiya had dug—his herald called out in Medina: "Whoever has a slain relative at Uhud, let him come!" So the people went out to their slain and found them fresh, bending ⁷⁹. A pickaxe struck one of them, and blood gushed out. Abu Sa'id al-Khudri said: "After this, no one can deny anything." Abdullah ibn Amr and Amr ibn al-Jamuh were found in one grave, and Kharija ibn Zaid ibn Abi Zuhair and Sa'd ibn al-Rabi' were found in one grave. As for the grave of Abdullah and Amr ibn al-Jamuh, it was moved because a canal passed over their grave. As for the grave of Kharija and Sa'd ibn al-Rabi', it was left because their place was isolated, and the soil was leveled over them. When they dug the soil, whenever they dug a Fitar ⁸⁰ of soil, the scent of musk wafted over them. They said: The Messenger of Allah (peace be upon him) said to Jabir: "O Jabir, shall I give you good news?" He said: "Yes, may my father and mother be sacrificed for you!" He said: "Indeed, Allah has brought your father back to life." Then He spoke to him, saying: "Wish for whatever you want from your Lord." He said: "I wish to return and be killed with your Prophet, then be brought back to life and be killed with your Prophet." He said: "I have decreed that they will not return." They said: Nusayba bint Ka'b, Umm 'Umara, the wife of Ghaziyya ibn Amr, witnessed Uhud with her husband and her two sons. She went out early in the morning with a water-skin, intending to give water to the wounded. She fought that day and performed excellently, receiving twelve wounds between spear thrusts and sword blows. Umm Sa'd bint Sa'd ibn Rabi' said: "I visited her and said: 'O aunt, tell me your story.' She said: 'I went out early in the morning to Uhud, watching what the people were doing, with a water-skin containing water. I reached the Messenger of Allah (peace be upon him)...'"

upon him and peace, while he was among his companions, and the state and the wind were for the Muslims. When the Muslims were defeated, I withdrew to the Messenger of God, may God bless him and grant him peace, and I began to engage in combat and defend the Messenger of God, may God bless him and grant him peace, with the sword and shoot with the bow until wounds reached me. I saw on her shoulder a deep, hollow wound ⁸¹, so I said: O Umm 'Umarah, who struck you with this? She said: Ibn Qami'ah came, while the people had turned away from the Messenger of God, may God bless him and grant him peace, shouting: Show me Muhammad, for I will not be saved if he is saved! Mus'ab ibn 'Umayr and some people with him intercepted him, and I was among them, and he struck me this blow, and I struck him several blows for that, but the enemy of God was wearing two coats of mail. I said: Your hand, what happened to it? She said: It was injured on the day of al-Yamamah when the Bedouins began to flee with the people, the Ansar ⁸² called out: 'Make us distinct!' So the Ansar were made distinct, and I was with them, until we reached the Garden of Death ⁸³, and we fought over it for a while until Abu Dujanah was killed at the gate of the garden, and I entered it intending to face the enemy of God Musaylimah, but a man from them intercepted me and struck my hand and cut it off. By God, I did not stop nor turn aside from it until I stood over the vile one killed, and my son 'Abdullah ibn Zayd al-Mazini was wiping his sword with his clothes. I said: Did you kill him? He said: Yes. So I prostrated in gratitude to God. Damrah ibn Sa'id used to narrate from his grandmother, who had witnessed Uhud giving water, she said: I heard the Prophet, may God bless him and grant him peace, say: The standing of Nusaybah bint Ka'b today is better than the standing of so-and-so and so-and-so! And he saw her fighting that day most fiercely, and she was hitching her garment around her waist, until she was wounded thirteen wounds. When death came to her, I was among those who washed her, and I counted her wounds one by one and found them to be thirteen wounds. She used to say: I see Ibn Qami'ah striking her on her shoulder—and it was her greatest wound, she treated it for a year—then the herald of the Prophet, may God bless him and grant him peace, called out: To Hamra' al-Asad! So she tightened her clothes but could not stop the bleeding. We spent our night dressing the wounds until morning, and when the Messenger of God, may God bless him and grant him peace, returned from al-Hamra', he had not reached his house until he sent 'Abdullah ibn Ka'b al-Mazini to ask about her, and he returned to him informing him of her safety, and the Prophet, may God bless him and grant him peace, was pleased with that. 'Abd al-Jabbar ibn 'Umarah narrated to us from 'Umarah ibn Ghaziyyah who said: Umm 'Umarah said: You saw me when the people uncovered the Messenger of God, may God bless him and grant him peace, and only a few remained, not completing ten, and I, my two sons, and my husband were before him defending him, while the people passed by him fleeing. He saw that I had no shield, and he saw a man turning away with a shield, so he said: O owner of the shield, throw your shield to one who fights! So he threw his shield and I took it and began to shield the Messenger of God, may God bless him and grant him peace. The horsemen did these things to us; if they had been foot soldiers like us, we would have struck them, God willing! Then a man on a horse came and struck me, and I shielded myself from him, and his sword did nothing, and he turned away, and I struck the hamstring of his horse, and he fell on his back. The Prophet, may God bless him and grant him peace, began to shout: O son of Umm 'Umarah, your mother, your mother! She said: So he helped me against him until I brought him to destruction. Ibn Abi Sabrah narrated to me from 'Amr ibn Yahya, from his father, from 'Abdullah ibn Zayd, who said: I was wounded that day with a wound in my left upper arm; a man struck me as if he were a palm branch ⁸⁴, and he did not stop for me and passed on, and the blood would not clot. So the Messenger of God, may God bless him and grant him peace, said: Bandage your wound. Then my mother came to me with bandages in her waist that she had prepared for wounds, and she bandaged my wound while the Prophet, may God bless him and grant him peace, stood watching, then she said: Rise, my son, and fight the people. The Prophet, may God bless him and grant him peace, began to say: Who can endure what you endure, O Umm 'Umarah? She said: And the man who struck me came, and the Messenger of God, may God bless him and grant him peace, said: This is the one who struck your son. She said: So I intercepted him and struck his leg, and he collapsed. I saw the Messenger of God, may God bless him and grant him peace, smile until his molars appeared, then he said: You have taken revenge, O Umm 'Umarah! Then we came to him and struck him with weapons until we finished him off. The Prophet, may God bless him and grant him peace, said: Praise be to God who has given you victory and gladdened your eyes with your enemy, and shown you your vengeance with your own eyes. Ya'qub ibn Muhammad narrated to us from Musa ibn Damrah ibn Sa'id, from his father, who said: 'Umar ibn al-Khattab ⁸⁵ was brought some woolen garments ⁸⁶, and among them was a wide, good garment. Some said: This garment is worth such and such, so if you sent it to the wife of 'Abdullah ibn 'Umar, Safiyyah bint Abi 'Ubayd—and that was shortly after she had married Ibn 'Umar. He said: I will send it to one who is more deserving than her, Umm 'Umarah Nusaybah bint Ka'b. I heard the Messenger of God, may God bless him and grant him peace, on the day of Uhud say: I did not turn right or left except that I saw her fighting before me. Al-Waqidi said: Sa'id ibn Abi Zayd narrated to me from Marwan ibn Abi Sa'id ibn al-Mu'alla, who said: It was said to Umm 'Umarah: Were the women of Quraysh fighting that day with their husbands? She said: I seek refuge with God, I did not see any woman among them shoot an arrow or throw a stone, but I saw with them tambourines and drums, they beat and reminded the people of the slain of Badr, and with them were kohl containers and eyeliner sticks. Whenever a man turned away or retreated ⁸⁷, one of them would hand him a kohl stick and a kohl container and say: You are just a woman! And I saw them fleeing, with their garments lifted—and the men, the horsemen, had left them, and they escaped on the backs of horses—they followed the men on foot, and they began to fall on the road. And I saw Hind bint 'Utbah, who was a heavy woman with a large build, sitting in fear of the horses, unable to walk, with another woman, until the people attacked us and inflicted on us what they inflicted. With God we reckon what befell us that day from the archers and their disobedience to the Messenger of God, may God bless him and grant him peace. Al-Waqidi said: Ibn Abi Sabrah narrated to me from 'Abd al-Rahman ibn 'Abdullah ibn Abi Sa'sa'ah, from al-Harith ibn 'Abdullah, who said: I heard 'Abdullah ibn Zayd ibn 'Asim say: I witnessed Uhud with the Messenger of God, may God bless him and grant him peace. When the people dispersed from him, I drew near to him, and my mother was defending him. He said: O son of Umm 'Umarah! I said: Yes. He said: Throw! So I threw a stone at a man from the polytheists before him, who was on a horse, and I hit the horse's eye, and the horse became agitated until it fell with its rider, and I began to strike him with stones until I piled upon him a load ⁸⁸ of them, while the Prophet, may God bless him and grant him peace, watched and smiled. He looked at a wound on my mother's shoulder and said: Your mother, your mother! Bandage her wound, may God bless you, people of the house! The standing of your mother is better than the standing of so-and-so and so-and-so, and the standing of your stepfather—meaning his mother's husband—is better than the standing of so-and-so and so-and-so, and your standing is better than the standing of so-and-so and so-and-so. May God have mercy on you, people of the house! She said: Pray to God that we be your companions in Paradise. He said: O God, make them my companions in Paradise. She said: I do not care what befalls me in this world.

They said: Hanzalah ibn Abi 'Amir married Jamilah bint 'Abdullah ibn Ubayy ibn Salul, and she was brought to him on the night before the morning of the Battle of Uhud. He had asked the Messenger of Allah, may Allah bless him and grant him peace, for permission to spend the night with her, and he gave him permission. When he prayed the dawn prayer, he went out intending to join the Messenger of Allah, may Allah bless him and grant him peace, but Jamilah clung to him, so he returned and stayed with her. He became junub ⁸⁹ from her, then wanted to leave. Before that, she had sent for four of her people and made them witness that he had consummated the marriage with her. Later, she was asked: 'Why did you have him witnessed?' She said: 'I saw as if the sky was split open, and Hanzalah entered it, then it closed. I said: This is the testimony! So she had him witnessed that he had consummated the marriage with her.' She clung to 'Abdullah ibn Hanzalah, then later Thabit ibn Qays married her, and she bore him Muhammad ibn Thabit ibn Qays. Hanzalah ibn Abi 'Amir took his weapons and caught up with the Messenger of Allah, may Allah bless him and grant him peace, at Uhud while he was arranging the ranks. He said: When the polytheists were routed, Hanzalah ibn Abi 'Amir intercepted Abu Sufyan ibn Harb and struck the hamstring of his horse, causing the horse to fall on its side, and Abu Sufyan fell to the ground. He started shouting: 'O company of Quraysh, I am Abu Sufyan ibn Harb!' Hanzalah intended to slaughter him with his sword, but the sound reached men who did not turn to him due to the rout until al-Aswad ibn Sha'ub saw him. He charged at Hanzalah with a spear and pierced him through. Hanzalah walked towards him with the spear still in him, then struck him a second time and killed him. Abu Sufyan fled on foot until he caught up with some of Quraysh, then dismounted from the front of his horse and rode behind Abu [Sufyan]—that is the saying of Abu Sufyan. When Hanzalah was killed, his father passed by him while he was slain next to Hamzah ibn 'Abd al-Muttalib and 'Abdullah ibn Jahsh. He said: 'I used to warn you against this man before this fall. By Allah, you were dutiful to your father, noble in character in your life, and your death is with the nobles and chiefs of your companions. May Allah reward this slain one—meaning Hamzah—or any of Muhammad's companions, may Allah reward you well.' Then he called out: 'O company of Quraysh, do not mutilate Hanzalah, even though he opposed me and opposed you, for he did not spare himself in what he saw as good.' So the people were mutilated, but he was left and not mutilated. Hind was the first to mutilate the companions of the Prophet, may Allah bless him and grant him peace, and she ordered the women to mutilate—cutting off noses and ears—so no woman remained without wearing two armlets, two anklets, and two earrings. All of them were mutilated except Hanzalah. The Messenger of Allah, may Allah bless him and grant him peace, said: 'I saw the angels washing Hanzalah ibn Abi 'Amir between heaven and earth with rainwater in silver bowls.' Abu Usayd al-Sa'idi said: 'We went and looked at him, and behold, his head was dripping water.' Abu Usayd said: 'I returned to the Messenger of Allah, may Allah bless him and grant him peace, and informed him. He sent to his wife and asked her, and she told him that he had left while junub.' Wahb ibn Qabus al-Muzani came with his nephew al-Harith ibn 'Uqbah ibn Qabus, with their sheep from the mountain of Muzaynah. They found Medina empty, so they asked: 'Where are the people?' They said: 'At Uhud, the Messenger of Allah, may Allah bless him and grant him peace, has gone out to fight the polytheists of Quraysh.' They said: 'We will not seek a trace after seeing the source.' So they went out until they reached the Prophet, may Allah bless him and grant him peace, at Uhud, and found the people fighting, with the victory for the Messenger of Allah, may Allah bless him and grant him peace, and his companions. They raided with the Muslims for spoils, but the cavalry came from behind them—Khalid ibn al-Walid and 'Ikrimah ibn Abi Jahl—and they became mixed up. They fought fiercely. A detachment of the polytheists split off, and the Messenger of Allah, may Allah bless him and grant him peace, said: 'Who will deal with this detachment?' Wahb ibn Qabus said: 'I will, O Messenger of Allah.' He stood and shot them with arrows until they turned away, then he returned. Another detachment split off, and the Messenger of Allah, may Allah bless him and grant him peace, said: 'Who will deal with this company?' Al-Muzani said: 'I will, O Messenger of Allah.' He stood and drove them back with his sword until they fled, then al-Muzani returned. Then another company appeared, and he said: 'Who will stand against these?' Al-Muzani said: 'I will, O Messenger of Allah.' He said: 'Stand and rejoice in Paradise.' Al-Muzani stood joyfully, saying: 'By Allah, I will not retreat nor ask to be excused.' He stood and started entering among them, striking with his sword, while the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims watched him, until he came out from their far side, and the Messenger of Allah, may Allah bless him and grant him peace, was saying: 'O Allah, have mercy on him!' Then he returned among them, and he kept doing that while they surrounded him, until their swords and spears enveloped him and they killed him. That day he was found with twenty spear wounds, all of which had reached the vital spot, and he was mutilated in the worst way that day. Then his nephew stood and fought similarly until he was killed. 'Umar ibn al-Khattab used to say: 'The dearest death to me would be to die as al-Muzani died.' Bilal ibn al-Harith al-Muzani used to narrate, saying: 'We witnessed al-Qadisiyyah with Sa'd ibn Abi Waqqas. When Allah granted us victory and our spoils were divided among us, a young man from the family of Qabus of Muzaynah fell [behind]. I came to Sa'd when he had finished his sleep, and he said: 'Bilal?' I said: 'Bilal!' He said: 'Welcome, who is this with you?' I said: 'A man from my people, from the family of Qabus.' Sa'd said: 'Are you, O young man, the relative of al-Muzani who was killed on the day of Uhud?' He said: 'His nephew.' Sa'd said: 'Welcome and greetings, may Allah bless you with a good eye! That man—I witnessed from him on the day of Uhud a scene that I did not witness from anyone else. I saw us when the polytheists surrounded us from every side, and the Messenger of Allah, may Allah bless him and grant him peace, was in our midst, and companies were appearing from every side. The Messenger of Allah, may Allah bless him and grant him peace, was scanning the people, scrutinizing them, saying: 'Who will deal with this company?' Each time al-Muzani said: 'I will, O Messenger of Allah!' Each time he turned them back. I cannot forget the last time he stood up, and the Messenger of Allah, may Allah bless him and grant him peace, said: 'Stand and rejoice in Paradise!' Sa'd said: 'I stood after him—Allah knows that I was seeking the same thing he was seeking that day, martyrdom. We plunged into the thick of them until we returned among them a second time, and they struck him, may Allah have mercy on him. By Allah, I wish I had been struck that day with him, but my term was delayed.' Then Sa'd immediately called for his share and gave it to him, favoring him, and said: 'Choose between staying with us or returning to your family.' Bilal said: 'He prefers to return.' So we returned. Sa'd said: 'I bear witness that I saw the Messenger of Allah, may Allah bless him and grant him peace, standing over him while he was slain, saying: 'Allah is pleased with you, for I am pleased with you.' Then I saw the Messenger of Allah, may Allah bless him and grant him peace, stand on his feet—and the Prophet, may Allah bless him and grant him peace, had suffered from wounds as he had—and I know that standing was difficult for him—over his grave until he was placed in his niche. He had a cloak with green stripes. The Messenger of Allah, may Allah bless him and grant him peace, spread the cloak over his head and covered him, and wrapped him in it lengthwise, and it reached halfway down his shins. He ordered us, and we gathered colocynth and placed it on his feet while he was in his niche, then he left. There is no state I would rather die in than to meet Allah, the Exalted, in the state of al-Muzani.'

They said: When Iblis ⁹⁰ cried out, 'Muhammad has been killed!', the people scattered. Among them were those who reached Medina, and the first to enter Medina and report that the Messenger of God (peace be upon him) had been killed was Sa'd ibn 'Uthman Abu 'Ubada. Then after him, men arrived until they entered upon their women, so much so that the women began to say, 'Do you flee from the Messenger of God?'

He said: It has not reached us that he killed anyone except three. On that day, 'Umar ibn al-Khattab struck with a spear when the Muslims made that retreat. He said: O son of al-Khattab, it is a blessing for which thanks are due; by Allah, I would not kill you! And Dirar ibn al-Khattab used to narrate and mention the battle of Uhud, and mention the Ansar and invoke mercy upon them, and mention their excellence in Islam, their bravery, and their advance towards death ⁹¹, then he would say: When the nobles of my people were killed at Badr, I began to say: Who killed Abu al-Hakam? It was said: Ibn 'Afra'. Who killed Umayya ibn Khalaf? It was said: Khubayb ibn Yasaf. Who killed 'Uqba ibn Abi Mu'ayt? They said: 'Asim ibn Thabit ibn Abi al-Aqlah. Who killed so-and-so? And they would name him to me. Who captured Suhayl ibn 'Amr? They said: Malik ibn al-Dukhshum. When we set out to Uhud, I was saying: If they stay in their fortresses ⁹², they are impregnable, we have no way to reach them; we will stay for days and then depart. But if they come out to us from their fortresses, we will inflict losses on them—we had a large number, more than their number, and a people ⁹³ who were vengeful; we set out with the women ⁹⁴ who reminded us of the Badr dead, and we had cavalry while they had none, and we had more weapons than they. So it was decreed that they came out, and we met. By Allah,

1. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
2. la'ma : Coat of mail or armor.
3. mighfar : Helmet, specifically a type of head armor.
4. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet Muhammad after the Hijra.
5. Shaytan : Satan, the devil.
6. Quraysh : The dominant tribe in Mecca at the time of the Prophet Muhammad, many of whom opposed him.
7. nusawwiruka : We will crown you, a term used for honoring a champion, possibly by placing a crown or wreath.
8. Abu 'Amir al-Fasiq : Abu 'Amir the sinful, a nickname for a man who opposed the Prophet.
9. Uhud : A mountain near Medina, site of the Battle of Uhud.
10. Muhajirun : The Emigrants, Muslims who migrated from Mecca to Medina.
11. tarihta : You have failed or you are distressed, an expression of disappointment.
12. sha'fa : Source of trouble or nuisance, literally a splinter or thorn.
13. tahushuhum : They were encircling them or driving them together.
14. Quran 3:144 : Reference to the Quranic verse: 'Muhammad is no more than a messenger; messengers have passed away before him.'
15. tafarraqa al-nas : The people scattered or dispersed.
16. al-'Uzza : A pre-Islamic Arabian goddess, one of the chief deities of the Quraysh.
17. Hubal : A pre-Islamic Arabian god, a major idol in the Kaaba.
18. al-Muhājirūn : The Emigrants; early Muslims who migrated from Mecca to Medina.
19. al-Anṣār : The Helpers; Medinan converts who supported the Emigrants.
20. al-Mihrās : A well or cistern near the battlefield of Uhud.
21. layyatayn : Loops or twists in the bowstring.
22. kinānatahu : His quiver; a container for arrows.
23. natharahā : He emptied them out; spread them before him.
24. bayna ra'sihi : Between his head; i.e., between Abu Talha's head and shoulder.
25. al-madhkūr minhum : Those mentioned among them; the archers listed.
26. al-Manḥūr : The one whose throat was pierced; a nickname.
27. rabā'iyya : Incisor tooth, specifically the front teeth.
28. ashẓā : Splintered or chipped, referring to the tooth being broken into pieces.
29. ḥattā ghāba ḥalaq al-mighfar fī wajnatihi : Until the rings of the helmet disappeared into his cheek, indicating deep penetration.
30. fa-wa alladhī yuḥlafu bihī : By the One by whom one swears, a common oath formula.
31. tajlīl al-sayf : The sword's blow, possibly meaning the force or impact of the sword.
32. waqa'a : Fell, indicating he fell into the pit.
33. laysa laka mina al-amri shay'un aw yatūba 'alayhim : Qur'an 3:128: 'You have no part in the matter, or He will relent toward them or punish them, for indeed they are wrongdoers.'
34. rāgha minnī raw'ān al-tha'lab : Eluded me like the elusion of a fox, meaning he escaped cleverly.
35. aqma'ahu : May God abase him, a prayer for humiliation.
36. Banī al-Adram : A sub-tribe of Banū Fihr, part of Quraysh.
37. 'arqabahā : Hamstrung it, cutting the hamstring tendon to disable the horse.
38. 'alāhu bi al-sayf : Struck him with the sword, meaning he attacked him.
39. athram : Gap-toothed, having a missing front tooth.
40. al-shann : An old waterskin, used as a simile for flowing blood.
41. al-shaykhayn : The two elders, likely referring to Abū Bakr and 'Umar, or possibly other senior companions.
42. lam najuz : We did not go beyond, meaning they were not allowed to proceed to the battlefield.
43. muṣāb : Injury or affliction, specifically the wounding of the Prophet.
44. Baṭn Qanāt : A valley near Medina, the location where they met the returning army.
45. السّعْدَيْنِ : The two Sa'ds: Sa'd ibn 'Ubada and Sa'd ibn Mu'adh, two prominent companions of the Prophet.
46. الْمِهْرَاسِ : Al-Mihras: a place or a water trough in Medina.
47. مِجَنّهِ : A shield or a large leather shield used in battle.
48. آجِنٌ : Brackish or stale water, unpleasant in taste or smell.
49. حَمْنَةُ بِنْتُ جَحْشٍ : Hamna bint Jahsh: a female companion of the Prophet, known for her nursing during battles.
50. حِسْيٍ : A cistern or a water reservoir, often natural or man-made.
51. الرّكْنَ : The Corner: referring to the Black Stone corner of the Kaaba, symbolizing a future victory or pilgrimage.
52. وَما رَمَيْتَ إِذْ رَمَيْتَ وَلكِنَّ اللَّهَ رَمى : Quran 8:17: 'And you did not throw when you threw, but Allah threw.' Revealed concerning the Prophet's throwing at the battle of Badr.
53. فَآذِنُونِي : Inform me: a command to notify the Prophet of Ubayy's approach.
54. الشّعَارِيرِ : Flies or small insects; a simile for scattering quickly.
55. ذِي الْمَجَازِ : Dhu al-Majaz: a famous market near Mecca in pre-Islamic times.
56. بَطْنِ رَابِغٍ : Batn Rabigh: a valley near Mecca, known as a place of punishment for the wicked.
57. هَوِيّ : A portion or a part of the night, often meaning a late hour.
58. يَجْتَذِبُهَا : Dragging it: referring to the chain being pulled by the punished man.
59. Nuhs al-Jabal : The base or foot of the mountain; a location near Uhud.
60. afḍaytu : I reached the end or rear of them.
61. karratihim : Their counterattack or return charge.
62. naẓamūhu : They pierced him with spears, like threading beads.
63. Allāha wa-nabiyyakum : An exclamation: 'By Allah and your Prophet!' or 'Fear Allah and your Prophet!'
64. istubilla : He recovered fully from his wounds.
65. Ibn Qawqal : A reference to a companion; possibly a nickname.
66. manaʿanīhi : He denied it to me.
67. ittabaʿtuhu : I followed him (to observe his fighting).
68. yaḥīka : It would cut or penetrate.
69. mathal : Mutilation of the dead, cutting off noses and ears.
70. tajāwaztu : I passed over or stepped over.
71. yaḥūzu : Driving or rounding up like cattle.
72. ṭalaʿa ʿalayhi ākharu min al-mushrikīna : Another polytheist appeared to him.
73. jazalahu : He cut him in two pieces.
74. al-Harra : A volcanic rocky area near Medina.
75. Qur'an 33:25 : Reference to the Quranic verse: 'And Allah repelled the disbelievers in their rage...'
76. Namira : A type of striped Yemeni garment used as a shroud.
77. Harmal : A plant (Peganum harmala) used as a covering or for its leaves.
78. Kizama : A canal or water channel dug by Muawiya.
79. yatathannawn : Meaning they were flexible and fresh, as if alive.
80. Fitar : A measure of length, approximately the span of a hand.
81. ghawr ajwaf : A deep, hollow wound, likely a serious injury penetrating the flesh.
82. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
83. Hadiqat al-Mawt : The Garden of Death; a location in the Battle of Yamamah where fierce fighting occurred.
84. al-raqil : A palm branch; used metaphorically to describe a tall, slender man.
85. Umar ibn al-Khattab : The second Caliph of Islam, known for his justice and strength.
86. murūṭ : Woolen garments or cloaks, often striped or of fine quality.
87. taka'ka'a : To retreat or turn back in battle, showing hesitation or fear.
88. wiqr : A load or burden; here meaning a pile of stones.
89. junub : A state of ritual impurity requiring a full-body wash (ghusl) before prayer, typically after sexual intercourse.
90. Iblis : The name of Satan in Islam, the chief of the jinn who refused to prostrate to Adam.
91. تَقَدّمَهُمْ : Literally 'their advance'; here it refers to their eagerness to face death in battle.
92. صَيَاصِي : Fortresses or strongholds; plural of صِيصَة, meaning a fortified place.
93. قَوْمٌ : Here it refers to the Quraysh tribe, who were seeking vengeance for their dead at Badr.
94. الظّعُن : Women; literally 'those who travel in howdahs', referring to the women of Quraysh who accompanied the army to remind them of their slain.

The First Part [1]

Nous n'avions pas tenu ferme pour eux jusqu'à ce que nous fussions vaincus et mis en déroute, tournant le dos. Alors je dis en moi-même : "Ceci est plus dur que le jour de Badr !" Et je me mis à dire à Khalid ibn al-Walîd : "Reviens contre les gens !" Mais il disait : "Vois-tu un visage sur lequel nous puissions revenir ?" Jusqu'à ce que je regarde vers la montagne où se trouvaient les archers, vide. Alors je dis : "Abâ Sulaymân, regarde derrière toi !" Il tourna la bride de son cheval, revint, et nous revînmes avec lui. Nous atteignîmes la montagne et n'y trouvâmes personne d'importance ; nous trouvâmes un petit groupe (nufayr) et les frappâmes. Puis nous entrâmes dans le camp, alors que les gens étaient insouciants, pillant le camp. Nous lançâmes les chevaux contre eux, et ils s'éparpillèrent dans toutes les directions. Nous mîmes les sabres parmi eux où nous voulions. Je me mis à chercher les grands (al-akâbir) des Aws et des Khazraj, les tueurs des bien-aimés, mais je ne vis personne : ils avaient fui. Il ne s'écoula pas plus de temps qu'il n'en faut pour traire une chamelle avant que les Ansâr ne s'appellent les uns les autres entre eux. Ils vinrent et se mêlèrent à nous, alors que nous étions cavaliers. Ils tinrent bon contre nous, offrirent leurs vies jusqu'à ce qu'ils blessent ma monture et je mis pied à terre. J'en tuai dix d'entre eux. Et je rencontrai, de la part d'un homme d'entre eux, la mort amère (al-mawt an-nâqi') jusqu'à ce que je sente l'odeur du sang, alors qu'il m'étreignait, ne me quittant pas jusqu'à ce que les lances le prennent de tous côtés et qu'il tombe. Louange à Dieu qui m'a honoré par ma main et ne m'a pas humilié par leurs mains. Ils dirent : Le Messager de Dieu (que Dieu prie sur lui et le salue) dit le jour d'Uhud : "Qui a connaissance de Dhakwân ibn 'Abd Qays ?" 'Alî (sur lui la paix) dit : "Moi, ô Messager de Dieu. J'ai vu un cavalier galoper sur ses traces jusqu'à le rattraper, disant : 'Tu n'échapperas pas si j'échappe !' Il chargea contre lui avec son cheval, alors que Dhakwân était un homme, et le frappa en disant : 'Prends-la, je suis le fils de 'Ilâj !' Je me précipitai vers lui alors qu'il était cavalier, et frappai sa jambe avec le sabre jusqu'à la couper à la moitié de la cuisse. Puis je le jetai de son cheval et l'achevai. Et voici que c'était Abû al-Hakam ibn al-Akhnas ibn Shurayq ibn 'Ilâj ibn 'Amr ibn Wahb ath-Thaqafî." Et Sâlih ibn Khawwât me rapporta, d'après Yazîd ibn Rûmân, qui dit : Khawwât ibn Jubayr dit : "Lorsque les associateurs revinrent, ils atteignirent la montagne, qui était dégarnie des gens. 'Abdallâh ibn Jubayr resta avec dix hommes, sur la hauteur de 'Aynayn. Lorsque Khâlid ibn al-Walîd et 'Ikrima parurent avec la cavalerie, il dit à ses compagnons : 'Déployez-vous en éventail (nashran) pour que les gens ne passent pas !' Ils se rangèrent face à l'ennemi, firent face au soleil, et combattirent un moment jusqu'à ce que leur chef 'Abdallâh ibn Jubayr fût tué, alors que la plupart d'entre eux étaient blessés. Lorsqu'il tomba, ils le dénudèrent et le mutilèrent de la pire manière. Les lances avaient pénétré dans son ventre, déchirant ce qui est entre son nombril et son flanc jusqu'à son pubis, de sorte que ses entrailles en étaient sorties. Lorsque les musulmans firent cette déroute, je passai par lui dans cet état. J'ai ri en un lieu où personne n'a jamais ri, j'ai somnolé en un lieu où personne n'a jamais somnolé, et j'ai été avare en un lieu où personne n'a jamais été avare." On dit : "Qu'est-ce que c'est ?" Il dit : "Je le portai, prenant ses aisselles, et Abû Hanna prit ses jambes, alors que j'avais bandé sa blessure avec mon turban. Pendant que nous le portions, les associateurs étant d'un côté, mon turban tomba de sa blessure, et ses entrailles sortirent. Mon compagnon prit peur et se mit à regarder derrière lui, pensant que c'était l'ennemi, et je ris." "Un homme pointa une lance vers moi, visant le creux de ma gorge, mais le sommeil me vainquit et la lance s'écarta." "Je me vis, lorsque j'atteignis la fosse pour lui, avec mon arc. La montagne nous était rude, alors nous descendîmes avec lui dans la vallée. Je creusai avec l'extrémité (siya) de l'arc, alors que la corde y était. Je dis : 'Je ne vais pas abîmer la corde !' Je la dénouai, puis creusai avec son extrémité jusqu'à ce que nous eussions bien fait. Puis nous l'enterrâmes et nous nous en allâmes, les associateurs étant encore d'un côté, et nous nous étions séparés. Ils ne tardèrent pas à tourner le dos." Ils dirent : Wahshî était un esclave de la fille d'al-Hârith ibn 'Âmir ibn Nawfal — et on dit qu'il était à Jubayr ibn Mut'im. La fille d'al-Hârith dit : "Mon père fut tué le jour de Badr. Si tu tues l'un des trois, tu es libre : si tu tues Muhammad, ou Hamza ibn 'Abd al-Muttalib, ou 'Alî ibn Abî Tâlib. Car je ne vois dans le peuple personne d'équivalent à mon père autre qu'eux." Wahshî dit : "Quant au Messager de Dieu, je sais que je ne peux pas l'atteindre, et que ses compagnons ne le livreront pas. Quant à Hamza, je dis : 'Par Dieu, si je le trouvais endormi, je ne le réveillerais pas par crainte de lui.' Quant à 'Alî, je le cherchais." Il dit : "Alors que j'étais parmi les gens, cherchant 'Alî, il m'apparut. Un homme prudent, aguerri, qui regardait souvent autour de lui. Je dis : 'Ce n'est pas celui que je cherche !' Quand je vis Hamza tailler dans les gens comme on taille, je me cachai derrière un rocher, alors qu'il était penché (mukabbis), ayant une éminence (kathîb). Sibâ' ibn Umm Anmâr lui fit obstacle — sa mère était une circonciseuse à La Mecque, cliente de Sharîf ibn 'Ilâj ibn 'Amr ibn Wahb ath-Thaqafî, et Sibâ' était surnommé Abâ Niyâr. Hamza lui dit : 'Toi aussi, ô fils de celle qui coupe les clitoris (muqatta'at al-buzûr), tu es de ceux qui nous importunent ? Viens à moi !' Il le souleva jusqu'à ce que ses pieds se détachent, le jeta, s'accroupit sur lui et l'égorgea comme on égorge un mouton. Puis il vint vers moi, penché, quand il me vit. Lorsqu'il atteignit le lit du torrent, il posa le pied sur une berge (juruf), son pied glissa. J'agitai ma lance (harba) jusqu'à en être satisfait, et la frappai dans son flanc jusqu'à ce qu'elle sorte de sa vessie (mathânatihi). Un groupe de ses compagnons revint vers lui, et je les entendis dire : 'Abâ 'Umâra !' Mais il ne répondit pas. Je dis : 'Par Dieu, l'homme est mort !' Je me souvins de Hind et de ce qu'elle avait subi à cause de son père, de son oncle et de son frère. Ses compagnons s'éloignèrent de lui lorsqu'ils furent certains de sa mort, sans me voir. Je revins vers lui, fendis son ventre, en sortis son foie, et l'apportai à Hind bint 'Utba. Je dis : 'Qu'ai-je si je tue le meurtrier de ton père ?' Elle dit : 'Mes dépouilles !' Je dis : 'Voici le foie de Hamza.' Elle le mâcha, puis le recracha. Je ne sais si elle ne put l'avaler ou si elle le trouva répugnant. Elle enleva ses vêtements et ses bijoux et me les donna. Puis elle dit : 'Quand tu viendras à La Mecque, tu auras dix dinars.' Puis elle dit : 'Montre-moi l'endroit où il est tombé !' Je le lui montrai. Elle coupa ses parties génitales (madhâkîrahu), lui coupa le nez, lui coupa les oreilles, puis en fit deux bracelets de cheville (masakatayn), deux brassards (mi'dadayn) et deux boucles d'oreilles (khudmatayn), jusqu'à ce qu'elle apporte cela à La Mecque, et elle apporta son foie avec elle." 'Abdallâh ibn Ja'far me rapporta, d'après Ibn Abî 'Awn, d'après az-Zuhrî, d'après 'Urwa, qui dit : 'Ubaydallâh ibn 'Adî ibn al-Khiyâr nous rapporta, disant : "Nous fîmes campagne en Syrie au temps de 'Uthmân ibn 'Affân (que Dieu l'agrée). Nous passâmes par Hims après l'après-midi. Nous dîmes : 'Wahshî !' Ils dirent : 'Vous ne pourrez pas l'atteindre ; maintenant il boit du vin jusqu'au matin.' Nous passâmes la nuit à cause de lui, alors que nous étions quatre-vingts hommes. Lorsque nous eûmes prié l'aube, nous vînmes à sa demeure. Voici un vieillard âgé ; on avait jeté pour lui une natte (zirbiyya) de la taille de son siège. Nous lui dîmes : 'Informe-nous du meurtre de Hamza et de Musaylima.' Il n'aima pas cela et s'en détourna. Nous lui dîmes : 'Nous n'avons passé cette nuit qu'à cause de toi.' Il dit : 'J'étais un esclave de Jubayr ibn Mut'im ibn 'Adî. Lorsque les gens sortirent vers Uhud, il m'appela et dit : "Tu as vu le meurtre de Tu'ayma ibn 'Adî ; Hamza ibn 'Abd al-Muttalib le tua le jour de Badr. Nos femmes n'ont cessé d'être dans un grand deuil jusqu'à ce jour."

If you kill Hamza, you are free. He said: So I went out with the people, and I had javelins ¹, and I used to pass by Hind bint Utbah, and she would say: 'Go on, Abu Dasimah, cure and be cured!' When we arrived at Uhud, I saw Hamza leading the people, smashing them ² mightily. He saw me as I had hidden for him under a tree, so he came towards me, but Siba' al-Khuza'i intercepted him. He went towards him and said: 'You too, O son of the one with cut vaginas ³, are among those who trouble us? Come to me!' He said: And Hamza came and lifted him until I saw the whiteness of his legs, then he threw him to the ground and killed him. Then he came towards me quickly until a cliff intercepted him and he fell into it, and I struck him with my javelin, and it hit his buttock ⁴ until it came out between his legs, and I killed him. Then I passed by Hind bint Utbah ⁵, and she gave me her jewelry and clothes. As for Musaylimah, we entered the Garden of Death, and when I saw him, I struck him with the javelin, and a man from the Ansar struck him with a sword. Your Lord knows which of us killed him, except that I heard a woman shouting from above the monastery ⁶: 'The black slave killed him.' 'Ubaydullah said: I said: 'Do you recognize me?' He said: He fixed his gaze on me and said: 'The son of 'Adi and of 'Atikah bint Abi al-'Is!' I said: 'Yes.' He said: 'By Allah, I have not seen you since I lifted you to your mother in her litter in which she was nursing you, and I saw the whiteness of your feet as if now.' And on Hind's legs were two anklets of Zafar onyx ⁷, and two bracelets of silver ⁸, and silver rings on her toes, and she gave me that. Safiyyah bint 'Abd al-Muttalib used to say: We were taken up ⁹ into the fortresses, and with us was Hassan ibn Thabit, and we were in Fari' ¹⁰. A group of Jews came shooting at the fortress, and I said: 'At your service, O son of al-Furay'ah ¹¹!' He said: 'No, by Allah, I cannot; what prevented me from going out with the Messenger of Allah, may Allah bless him and grant him peace, to Uhud!' A Jew climbed up to the fortress, and I said: 'Tie the sword to my hand,' then I was free! He did so. She said: I struck his neck, then threw his head at them, and when they saw it, they dispersed. She said: I was in Fari' at the beginning of the day, overlooking the fortress, and I saw the javelin being thrown, and I said: 'Are javelins among their weapons? I see it fall towards my brother, but I do not know.' She said: Then I went out at the end of the day until I came to the Messenger of Allah, may Allah bless him and grant him peace. And she used to narrate, saying: I used to recognize the dispersal of the companions of the Messenger of Allah, may Allah bless him and grant him peace, while I was on the fortress. Hassan would retreat to the far end of the fortress, and when he saw the victory for the companions of the Prophet, may Allah bless him and grant him peace, he would come forward until he stood on the wall of the fortress. She said: I went out with the sword in my hand, until when I was among Banu Harithah, I caught up with some women of the Ansar and Umm Ayman was with them. There was a rush ¹² from us until we reached the Messenger of Allah, may Allah bless him and grant him peace, and his companions were scattered. The first I met was 'Ali, my nephew, and he said: 'Go back, O aunt, for the people are in disarray.' I said: 'The Messenger of Allah?' He said: 'He is well, praise be to Allah!' I said: 'Show me to him so I can see him.' He pointed to him discreetly from the polytheists, and I reached him, and he was wounded. He said: The Messenger of Allah, may Allah bless him and grant him peace, kept saying: 'What has happened to my uncle? What has happened to my uncle Hamza?' So al-Harith ibn al-Simmah went out and was delayed, so 'Ali ibn Abi Talib went out, reciting: 'O Lord, al-Harith ibn al-Simmah Was a companion and had a covenant with us, He has strayed in a terrible desert, Seeking Paradise in what he has completed ¹³.' Al-Waqidi said: I heard it from al-Asbagh ibn 'Abd al-'Aziz when I was a boy, and he was the age of Abu al-Zinad—until he reached al-Harith and found Hamza killed, and he informed the Prophet, may Allah bless him and grant him peace. The Prophet, may Allah bless him and grant him peace, went out walking until he stood over him, and said: 'I have never stood at a place more hateful to me than this place!' Then Safiyyah appeared, and the Messenger of Allah, may Allah bless him and grant him peace, said: 'O Zubayr, spare me your mother, while Hamza is being buried.' He said: 'O mother, the people are in disarray, so go back.' She said: 'I will not do so until I see the Messenger of Allah, may Allah bless him and grant him peace.' When she saw the Messenger of Allah, may Allah bless him and grant him peace, she said: 'O Messenger of Allah, where is my brother's son Hamza?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'He is among the people.' She said: 'I will not go back until I look at him.' Al-Zubayr said: I kept pushing her down ¹⁴ to the ground until Hamza was buried. And the Messenger of Allah, may Allah bless him and grant him peace, said: 'Were it not that this would grieve our women, we would leave him for the scavengers'—meaning beasts and birds—'until he is resurrected on the Day of Resurrection from the bellies of beasts and the crops of birds.' Safwan ibn Umayyah looked at Hamza that day as he was smashing ¹⁵ the people, and said: 'Who is this?' They said: 'Hamza ibn 'Abd al-Muttalib.' He said: 'I have never seen a man more swift among his people today'—and that day he was marked with an eagle feather. It is said: When Hamza was martyred, Safiyyah bint 'Abd al-Muttalib came seeking him, but the Ansar blocked her from him. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Let her be!' So she sat beside him, and whenever she wept, the Messenger of Allah, may Allah bless him and grant him peace, wept, and when she sobbed, the Messenger of Allah, may Allah bless him and grant him peace, sobbed. Fatimah, the daughter of the Prophet, may Allah bless him and grant him peace, was weeping, and whenever she wept, the Messenger of Allah, may Allah bless him and grant him peace, wept. And the Messenger of Allah, may Allah bless him and grant him peace, kept saying: 'I will never be afflicted with the likes of you ¹⁶ ever!' Then the Messenger of Allah, may Allah bless him and grant him peace, said: 'Rejoice! Gabriel came to me and informed me that Hamza is written among the people of the seven heavens—Hamza ibn 'Abd al-Muttalib, the Lion of Allah and the Lion of His Messenger.' He said: The Messenger of Allah, may Allah bless him and grant him peace, saw severe mutilation, and that grieved him. Then he said: 'If I gain victory over Quraysh, I will mutilate thirty of them!' Then this verse was revealed: 'And if you punish [an enemy], punish with the like of that with which you were punished. But if you are patient, it is better for those who are patient' ¹⁷. So the Messenger of Allah, may Allah bless him and grant him peace, pardoned and did not mutilate anyone. Abu Qatadah kept wanting to attack Quraysh, because of what he saw of the grief of the Messenger of Allah, may Allah bless him and grant him peace, over the killing of Hamza and what was done to him. All the while, the Prophet, may Allah bless him and grant him peace, gestured to him to sit down three times—and he was standing—so the Messenger of Allah, may Allah bless him and grant him peace, said: 'I reckon you with Allah.' Then the Messenger of Allah, may Allah bless him and grant him peace, said: 'O Abu Qatadah, Quraysh are people of trust; whoever seeks their downfall, Allah will cast him on his face, and perhaps if...'

The period has been long for you to belittle ¹⁸ your deed alongside their deeds and your action alongside their actions. Were it not that Quraysh might become insolent, I would have told them what they have with Allah. Abu Qatada said: By Allah, O Messenger of Allah, I did not become angry except for Allah and His Messenger when they said what they said about him. The Messenger of Allah, may Allah bless him and grant him peace, said: You have spoken the truth; what an evil people they were to their Prophet! And Abdullah ibn Jahsh said: O Messenger of Allah, these people have alighted where you see, and I have asked Allah Almighty and His Messenger, saying: O Allah, I adjure You that we meet the enemy tomorrow and they kill me, and they cut open my belly and mutilate me, so that I meet You killed, having been treated thus, and You say: Why was this done to you? And I say: For Your sake! And I ask You another thing: that You take charge of my legacy after me. The Messenger of Allah, may Allah bless him and grant him peace, said: Yes. So Abdullah went out and fought until he was killed, and he was mutilated in every way and buried, and he and Hamza were buried in one grave. And the Messenger of Allah, may Allah bless him and grant him peace, took charge of his legacy and bought for his mother property in Khaybar. And Hamna bint Jahsh, who was his sister, came forward. The Messenger of Allah, may Allah bless him and grant him peace, said to her: O Hamna, seek reward [from Allah]! She said: Who, O Messenger of Allah? He said: Your maternal uncle Hamza. She said: Truly we belong to Allah and to Him we return; may Allah forgive him and have mercy on him; congratulations to him for martyrdom! Then he said to her: Seek reward! She said: Who, O Messenger of Allah? He said: Your brother. She said: Truly we belong to Allah and to Him we return; may Allah forgive him and have mercy on him; congratulations to him for Paradise! Then he said to her: Seek reward! She said: Who, O Messenger of Allah? He said: Mus'ab ibn Umayr ¹⁹. She said: O sorrow! And it is said she said: O calamity! The Messenger of Allah, may Allah bless him and grant him peace, said: Indeed, the husband has a place with the woman that no one else has. Then the Messenger of Allah, may Allah bless him and grant him peace, said to her: Why did you say this? She said: O Messenger of Allah, I remembered the orphanhood of his children and it alarmed me. So the Messenger of Allah, may Allah bless him and grant him peace, prayed for his children that they would be well provided for by a successor. Then she married Talha ibn Ubaydullah and bore him Muhammad ibn Talha, and he was the most generous of people to his children. And Hamna had gone out that day to Uhud with the women to give water. And as-Samayra bint Qays, one of the women of Banu Dinar, went out. Her two sons had been killed with the Prophet, may Allah bless him and grant him peace, at Uhud: an-Nu'man ibn Abd Amr and Sulaym ibn al-Harith. When they were announced to her, she said: What has happened to the Messenger of Allah, may Allah bless him and grant him peace? They said: Good; he is, praise be to Allah, well, as you would wish. She said: Show him to me so I can see him! So they pointed him out to her, and she said: Every calamity after you, O Messenger of Allah, is insignificant. And she went out driving her two sons on a camel, bringing them back to Medina. Aisha, may Allah be pleased with her, met her and said: What is behind you? She said: As for the Messenger of Allah, praise be to Allah, he is well; he did not die! And Allah has taken martyrs from the believers, and Allah repelled the disbelievers in their rage; they gained no good, and Allah sufficed the believers in battle ²⁰. She said: Who are these with you? She said: My two sons... Heyl! Heyl! And they said: The Messenger of Allah, may Allah bless him and grant him peace, said: Who will bring me news of Sa'd ibn ar-Rabi'? For I saw him—and he pointed with his hand to a side of the valley—and twelve spearheads had pierced him. He said: So Muhammad ibn Maslama—and it is said Ubayy ibn Ka'b—went out towards that side. He said: While I was among the slain recognizing them, I passed by him lying prostrate in the valley. I called him but he did not answer. Then I said: The Messenger of Allah, may Allah bless him and grant him peace, sent me to you! So he breathed like a bellows ²¹, then said: Is the Messenger of Allah alive? He said: I said: Yes, and he told us that twelve spearheads had pierced you. He said: I was stabbed twelve times, all of them penetrating my body ²². Convey greetings to your people, the Ansar, and say to them: Allah, Allah! And what you pledged to the Messenger of Allah on the night of al-Aqaba! By Allah, you have no excuse before Allah if your Prophet is reached while there is among you a blinking eye! And I did not move ²³ from his side until he died. He said: So I returned to the Messenger of Allah, may Allah bless him and grant him peace, and informed him. He said: Then I saw the Messenger of Allah, may Allah bless him and grant him peace, facing the qibla, raising his hands, saying: O Allah, meet Sa'd ibn ar-Rabi' while You are pleased with him! They said: When Iblis cried out, "Muhammad has been killed!" to grieve them ²⁴ by that, they scattered in every direction. People began to pass by the Prophet, may Allah bless him and grant him peace, with none of them turning back to him, while the Messenger of Allah, may Allah bless him and grant him peace, was calling them from behind them, until those who reached al-Mihras ²⁵ did so. And the Messenger of Allah, may Allah bless him and grant him peace, set out intending to go to his companions in the ravine. Musa ibn Muhammad ibn Ibrahim narrated to me from his father, who said: When the Messenger of Allah, may Allah bless him and grant him peace, reached them, they were his group ²⁶. And ad-Dahhak ibn Uthman narrated to me from Damra ibn Sa'id, who said: When the Messenger of Allah, may Allah bless him and grant him peace, reached them, they were ²⁷ his group. He reached the ravine while his companions were scattered on the mountain, remembering those of them who had been killed and mentioning what had come to them about the Messenger of Allah, may Allah bless him and grant him peace. Ka'b said: I was the first to recognize him, and he was wearing a helmet. He said: I began to shout: This is the Messenger of Allah, alive and well! And I was in the ravine. The Messenger of Allah, may Allah bless him and grant him peace, began to gesture to me with his hand to his mouth to be quiet. Then he called for his armor—which was yellow or part of it—and the Messenger of Allah, may Allah bless him and grant him peace, put it on and took off his own armor. He said: And the Messenger of Allah, may Allah bless him and grant him peace, appeared to his companions in the ravine between the two Sa'ds, Sa'd ibn Ubada and Sa'd ibn Mu'adh, swaying in the coat of mail. When he walked, he swayed—may Allah bless him and grant him peace—and it is said that he was leaning on Talha ibn Ubaydullah. The Messenger of Allah, may Allah bless him and grant him peace, had been wounded that day, so he did not pray the noon prayer except sitting. He said: Talha said to him: O Messenger of Allah, I have strength! So he carried him until he reached the rock on the road of Uhud—for those heading to the ravine of the butchers—the Messenger of Allah, may Allah bless him and grant him peace, did not go beyond it to another. Then Talha carried him until he ascended upon it. Then he went to his companions, along with the group who had remained with him. When the Muslims saw those with him, they began to turn away in the ravine, thinking they were polytheists, until Abu Dujana began to signal to them with a red turban on his head, so they recognized him and returned—or some of them. And it is said that when he appeared with the group who had remained with him—the fourteen: seven from the Muhajirun and seven from the Ansar—and they began to turn away on the mountain, the Messenger of Allah, may Allah bless him and grant him peace, began to smile at Abu Bakr, who was beside him, and said to him: Signal to them! So Abu Bakr began to signal, but they did not return until Abu Dujana removed a red band from his head and stood high ²⁸ on the mountain, shouting and signaling. Then they stopped until the Muslims gathered together ²⁹. And Abu Burda ibn Niyar had placed an arrow on the nock of his bow, intending to shoot at the people ³⁰. But when they spoke and the Messenger of Allah, may Allah bless him and grant him peace, called them, it was as if ³¹ no calamity had befallen them when they saw the Messenger of Allah, may Allah bless him and grant him peace.

While they were in that state, Satan appeared to them with his whisper and his humiliation ³² when they saw their enemy had withdrawn from them. Rafi' ibn Khadij said: I was next to Abu Mas'ud al-Ansari, who was mentioning those of his people who had been killed and asking about them. He was told about men, among them Sa'd ibn Rabi' and Kharijah ibn Zuhayr, and he would say 'Inna lillahi wa inna ilayhi raji'un' and pray for mercy upon them. Some of them were asking each other about their close friends, and they were informing one another. While they were like that, Allah caused the polytheists to return to remove the grief from them, and behold, their enemy was above them, having ascended, and behold, the battalions of the polytheists. So they forgot what they had been mentioning, and the Messenger of Allah, may Allah bless him and grant him peace, called upon us and urged us to fight. I was looking at so-and-so and so-and-so on the side of the mountain running away. 'Umar used to say: When Satan shouted 'Muhammad has been killed,' I ascended the mountain as if I were a female mountain goat ³³, until I reached the Prophet, may Allah bless him and grant him peace, who was reciting: 'And Muhammad is not but a messenger; [other] messengers have passed away before him...' ³⁴ the verse, while Abu Sufyan was on the slope of the mountain. The Messenger of Allah, may Allah bless him and grant him peace, said: 'O Allah, they are not to overcome us!' ³⁵ So they withdrew. Abu Usayd al-Sa'idi said: I saw us before drowsiness overcame us, and we were easy prey for anyone who wanted us, because of the grief we had. Then drowsiness overcame us, and we slept until the shields clashed together ³⁶, and we woke up as if no calamity had befallen us before. Talhah ibn 'Ubayd Allah said: Drowsiness overcame us until the shields of the people clashed together. Al-Zubayr ibn al-'Awwam said: Drowsiness overcame us, and there was not a man among us whose chin was not on his chest from sleep. I heard Mu'attib ibn Qushayr saying—while I was like one dreaming—'If we had any say in the matter, we would not have been killed here.' ³⁷ So Allah, exalted, revealed concerning him: 'If we had any say in the matter, we would not have been killed here.' ² Abu al-Yusr said: I saw myself that day among fourteen men of my people next to the Messenger of Allah, may Allah bless him and grant him peace, and drowsiness had overcome us as a security from Him. Not one of them but was snoring loudly until the shields clashed together. I saw the sword of Bishr ibn al-Bara' ibn Ma'rur fall from his hand without him noticing, and he picked it up after it had become chipped, while the polytheists were below us. Abu Talhah said: Drowsiness overcame us, and I was dozing until my sword fell from my hand. That day, drowsiness did not affect the people of hypocrisy and doubt; every hypocrite spoke what was in himself. Drowsiness only affected the people of certainty and faith. They said: When they separated, Abu Sufyan wanted to depart. He came riding a bay mare ³⁸, and he looked down ³⁹ upon the Companions of the Prophet, may Allah bless him and grant him peace, from the side of the mountain, and called out at the top of his voice: 'Exalt Hubal!' Then he shouted: 'Where is the son of Abu Kabshah? Where is the son of Abu Quhafah? Where is the son of al-Khattab? A day for the day of Badr. Indeed, days are alternated, and war is a game of chance. And Handhalah for Handhalah!' ⁴⁰ 'Umar, may Allah be pleased with him, said: 'O Messenger of Allah, shall I answer him?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Yes, answer him.' So Abu Sufyan said: 'Exalt Hubal!' 'Umar said: 'Allah is higher and more majestic!' Abu Sufyan said: 'It has favored us, so be above it!' ⁴¹ Then he said: 'Where is the son of Abu Kabshah? Where is the son of Abu Quhafah? Where is the son of al-Khattab?' 'Umar said: 'This is the Messenger of Allah, this is Abu Bakr, and this is 'Umar.' Abu Sufyan said: 'A day for the day of Badr. Indeed, days are alternated, and war is a game of chance.' 'Umar said: 'Not equal: our dead are in Paradise, and your dead are in the Fire!' Abu Sufyan said: 'Do you say that? Then we have failed and lost!' Abu Sufyan said: 'We have al-'Uzza, and you have no 'Uzza!' 'Umar said: 'Allah is our Protector, and you have no protector!' Abu Sufyan said: 'It has favored us, O son of al-Khattab, so be above it.' Then he said: 'Come to me, O son of al-Khattab, let me speak to you.' So 'Umar went, and Abu Sufyan said: 'I adjure you by your religion, have we killed Muhammad?' 'Umar said: 'O Allah, no, and he is now hearing your words.' He said: 'You are more truthful to me than Ibn Qami'ah'—Ibn Qami'ah had informed them that he had killed the Prophet, may Allah bless him and grant him peace. Then Abu Sufyan raised his voice and said: 'You will find among your dead mutilation ⁴² and disfigurement. Indeed, that was not by the opinion of our nobles.' Then the pride of the Jahiliyyah overtook him, and he said: 'But since it happened, we do not dislike it.' Then he called out: 'Indeed, your appointment is at Badr al-Safra' at the head of the year!' 'Umar paused, waiting for what the Messenger of Allah, may Allah bless him and grant him peace, would say. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Say, yes.' So 'Umar said: 'Yes!' Then Abu Sufyan departed to his companions, and they began to leave. The Messenger of Allah, may Allah bless him and grant him peace, and the Muslims became apprehensive, and their apprehension intensified, fearing that the polytheists might attack Medina and destroy the children and women. So the Messenger of Allah, may Allah bless him and grant him peace, said to Sa'd ibn Abi Waqqas: 'Bring us news of the people. If they ride camels and lead the horses, then it is departure. If they ride horses and lead the camels, then it is a raid on Medina. By Him in whose hand is my soul, if they march towards it, I will march against them and then fight them.' Sa'd said: So I set off running, and I resolved in myself that if anything frightened me, I would return to the Prophet, may Allah bless him and grant him peace. I started running from the beginning, and I went out following their tracks until they were at al-'Aqiq, and I was where I could see them and observe them. Then I saw that they had ridden the camels and led the horses, so I said: 'It is departure to their land.' They stopped at al-'Aqiq and consulted about entering Medina. Safwan ibn Umayyah said to them: 'You have struck the people, so depart and do not enter upon them while you are weary. You have victory, and you do not know what may befall you. You were defeated on the day of Badr, and by Allah, they did not pursue you while victory was theirs!' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Safwan forbade them!' When Sa'd saw them in that state, departing, having entered the valley ⁴³, he returned to the Messenger of Allah, may Allah bless him and grant him peace, looking dejected, and said: 'The people have headed, O Messenger of Allah, towards Mecca. They rode the camels and led the horses.' He said: 'What do you say?' I repeated that. Then he took me aside and said: 'Is it true what you say?' I said: 'Yes, O Messenger of Allah.' He said: 'Why ⁴⁴ do I see you dejected?' I said: 'I disliked coming to the Muslims ⁴⁵ rejoicing at their departure to their land.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Indeed, Sa'd is experienced!' It is said that when Sa'd returned, he began to raise his voice saying that they led the horses and rode the camels. The Messenger of Allah, may Allah bless him and grant him peace, began gesturing to Sa'd to lower his voice. Then the Messenger of Allah, may Allah bless him and grant him peace, said: 'Indeed, war is deception! Do not show the people such joy at their departure, for Allah, blessed and exalted, has only repelled them.' Al-Waqidi said: Ibn Abi Sabrah narrated to me from Yahya ibn Shibl from Abu Ja'far, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'If you see the people intending Medina, inform me between me and you, and do not weaken the resolve of the Muslims.' So he went and saw that they had ridden the camels, and he returned, and he could not help but shout out of joy at their departure. When Abu Sufyan arrived to Quraysh in Mecca, he did not go to his house until he came to Hubal and said: 'You have favored me, helped me, and satisfied my soul against Muhammad and his Companions!' And he shaved his head.

It was said to 'Amr ibn al-'As: How was the separation of the polytheists and the Muslims on the day of Uhud? He said: Why do you ask about that ⁴⁶? Allah has brought Islam and banished disbelief and its people. Then he said: When we charged against them, we struck those of them we struck, and they scattered in every direction. Then a group of them rallied later, and Quraysh consulted among themselves, saying: We have the upper hand. If we depart, we have heard that Ibn Ubayy has withdrawn with a third of the people, and some of the Aws and Khazraj have stayed behind, and we are not safe from them attacking us while we are wounded, and most of our horses have been hamstrung by arrows. So they left ⁴⁷, and we had not reached al-Rawha' until a number of them stood against us, and we continued ⁴⁸. Account of those Muslims killed at Uhud Muhammad ibn Shuja' narrated to us, saying: al-Waqidi narrated to us, saying: Sulayman ibn Bilal narrated to me, from Yahya ibn Sa'id, from Sa'id ibn al-Musayyab, who said: Seventy of the Ansar were killed at Uhud. And Ibn Abi Sabra narrated to me, from Rubayh ibn 'Abd al-Rahman, from Abu Sa'id al-Khudri, the same. And 'Umar ibn 'Uthman narrated to me, from 'Abd al-Malik ibn 'Ubayd, from Mujahid, the same: four from Quraysh and the rest from the Ansar—al-Muzani, his nephew, and the two sons of al-Hubayt—seventy-four, this is the agreed-upon number. From Banu Hashim: Hamza ibn 'Abd al-Muttalib, killed by Wahshi; this is the most correct, no disagreement about it among us. From Banu Umayya: 'Abdullah ibn Jahsh ibn Ri'ab, killed by Abu al-Hakam ibn al-Akhnas ibn Shariq. It is said: five from Quraysh—from Banu Asad: Sa'd, the freed slave of Hatib; from Banu Makhzum: Shammas ibn 'Uthman ibn al-Sharid, killed by Ubayy ibn Khalaf. It is said that Abu Salama ibn 'Abd al-Asad was wounded at Uhud, and he remained wounded until he died after that, so he was washed in the area of Banu Umayya ibn Zayd in al-'Aliya between the two rims ⁴⁹ of the well that today belongs to 'Abd al-Samad ibn 'Ali. From Banu 'Abd al-Dar: Mus'ab ibn 'Umayr, killed by Ibn Qami'a. From Banu Sa'd ibn Layth: 'Abdullah and 'Abd al-Rahman, the two sons of al-Hubayt. From Muzayna: two men: Wahb ibn Qabus, and his nephew al-Harith ibn 'Uqba ibn Qabus. From the Ansar, then from Banu 'Abd al-Ashhal: twelve men: 'Amr ibn Mu'adh ibn al-Nu'man, killed by Dirar ibn al-Khattab; al-Harith ibn Anas ibn Rafi'; 'Imara ibn Ziyad ibn al-Sakan; Salama ibn Thabit ibn Waqsh, killed by Abu Sufyan ibn Harb; 'Amr ibn Thabit ibn Waqsh, killed by Dirar ibn al-Khattab; Rifa'a ibn Waqsh, killed by Khalid ibn al-Walid; al-Yaman, father of Hudhayfa, killed by the Muslims by mistake; it is said 'Utba ibn Mas'ud killed by mistake; Sayfi ibn Qayzi, killed by Dirar ibn al-Khattab; al-Habab ibn Qayzi; 'Abbad ibn Sahl, killed by Safwan ibn Umayya. And from the people of Ratij ⁵⁰, who belong to 'Abd al-Ashhal: Iyas ibn Aws ibn 'Atik ibn 'Abd al-A'lam ibn Za'ura' ibn Jusham, killed by Dirar ibn al-Khattab; 'Ubayd ibn al-Tayyihan, killed by 'Ikrima ibn Abi Jahl; Habib ⁵¹ ibn Qayyam. From Banu 'Amr ibn 'Awf, then from Banu Dubay'a ibn Zayd: Abu Sufyan ibn al-Harith ibn Qays ibn Zayd ibn Dubay'a, who is the father of the daughters who said to the Messenger of Allah, may Allah bless him and grant him peace: I fight and then return to my daughters. The Messenger of Allah, may Allah bless him and grant him peace, said: Allah Almighty has spoken the truth ⁵². From Banu Umayya ibn Zayd ibn Dubay'a: Hanzala ibn Abi 'Amir, killed by al-Aswad ibn Sha'ub. From Banu 'Ubayd ibn Zayd: Anis ibn Qatada, killed by Abu al-Hakam ibn al-Akhnas ibn Shariq; 'Abdullah ibn Jubayr ibn al-Nu'man, the commander of the archers appointed by the Prophet, may Allah bless him and grant him peace, killed by 'Ikrima ibn Abi Jahl. From Banu Ghanm ibn al-Silm ibn Malik ibn Aws: Khaythama, father of Sa'd, killed by Hubayra ibn Abi Wahb. From Banu al-'Ajlan: 'Abdullah ibn Salama, killed by Ibn al-Ziba'ra. From Banu Mu'awiya: Sitiq ⁵³ ibn Hatib ibn al-Harith ibn Haysha, killed by Dirar ibn al-Khattab—eight. From Balharith ibn al-Khazraj: Kharija ibn Zayd ibn Abi Zuhayr, killed by Safwan ibn Umayya; Sa'd ibn Rabi', buried in one grave. And Aws ibn Arqam ibn Zayd ibn Qays ibn al-Nu'man ibn Tha'laba ibn Ka'b—four. From Banu al-Abjar, who are Banu Khadira ⁵⁴: Malik ibn Sinan ibn al-Abjar, who is the father of Abu Sa'id al-Khudri, killed by Ghurab ibn Sufyan; Sa'd ibn Suwayd ibn Qays ibn 'Amir ibn 'Ammar ibn al-Abjar; 'Utba ibn Rabi' ibn Rafi' ibn Mu'awiya ibn 'Ubayd ibn Tha'laba—three. From Banu Sa'ida: Tha'laba ibn Sa'd ibn Malik ibn Khalid ibn Numayla; Haritha ibn 'Amr; Nafth ⁵⁵ ibn Farwa ibn al-Badi—three. From Banu Tarif: 'Abdullah ibn Tha'laba; Qays ibn Tha'laba; Tarif; Damra, two allies of theirs from Juhayna. From Banu 'Awf ibn al-Khazraj, from Banu Salim, then from Banu Malik ibn al-'Ajlan ibn Yazid ibn Ghanm ibn Salim: Nawfal ibn 'Abdullah, killed by Sufyan ibn 'Uwayf; al-'Abbas ibn 'Ubada ibn Nadla, killed by Sufyan ibn 'Abd Shams al-Sulami; al-Nu'man ibn Malik ibn Tha'laba ibn Ghanm, killed by Safwan ibn Umayya; 'Abada ibn al-Hishas, buried in one grave. And Mujadhdhar ibn Dhiyad, killed by al-Harith ibn Suwayd by treachery. Al-Yaman ibn Ma'n narrated to me, from Abu Wajza, who said: Three men were buried in one grave on the day of Uhud—Nu'man ibn Malik, al-Mujadhdhar ibn Dhiyad, and 'Abada ibn al-Hishas. The story of Mujadhdhar ibn Dhiyad was that Hudhayr al-Kata'ib came to Banu 'Amr ibn 'Awf and spoke to Suwayd ibn al-Samit, Khawwat ibn Jubayr, and Abu Lubaba ibn 'Abd al-Mundhir—it is said Sahl ibn Hunayf—and said: Visit me, and I will give you drink and slaughter for you, and you will stay with me for days. They said: We will come to you on such and such a day. When that day came, they came to him, and he slaughtered a camel for them, gave them wine to drink, and they stayed with him for three days until the meat had changed. Suwayd at that time was an old man. When the three days had passed, they said: We think we should return to our families. Hudhayr said: Whatever you like! If you wish, stay; if you wish, leave. So the young men went out carrying Suwayd, carrying him because of intoxication, and they passed close to the lava plain until they were near Banu Ghudayna ⁵⁶—which is opposite Banu Salim towards the sunrise. Suwayd sat down to urinate, being full of drunkenness, and a man from the Khazraj saw him ⁵⁷, so he went out until he came to al-Mujadhdhar ibn Dhiyad and said: Do you want the cool booty? He said: What is it? He said: Suwayd! Unarmed, no weapon with him, drunk! He said: So al-Mujadhdhar went out.

Ibn Dhiyad ⁵⁸ with a drawn sword ⁵⁹. When the two young men saw him, they fled, being unarmed and without weapons—and there was enmity between Aws and Khazraj—so they departed quickly. The old man remained motionless, so Mujadhdhar ibn Dhiyad stood over him and said: 'God has given me power over you!' He said: 'What do you want from me?' He replied: 'To kill you.' He said: 'Then raise [the sword] from the food and lower it from the brain, and when you return to your mother, say: I killed Suwayd ibn al-Samit.' His killing triggered the Battle of Bu'ath. When the Messenger of God, may God bless him and grant him peace, arrived in Medina, al-Harith ibn Suwayd ibn al-Samit and Mujadhdhar ibn Dhiyad embraced Islam and witnessed Badr. Al-Harith sought to kill Mujadhdhar for his father but could not ⁶⁰ that day. On the day of Uhud, when the Muslims were thrown into confusion, al-Harith came from behind him and struck his neck. The Messenger of God, may God bless him and grant him peace, returned to Medina, then went out to Hamra' al-Asad. When he returned from Hamra' al-Asad, Gabriel, peace be upon him, came to him and informed him that al-Harith ibn Suwayd had killed Mujadhdhar by treachery ⁶¹, and ordered him to kill him. So the Messenger of God, may God bless him and grant him peace, rode to Quba' on the day Gabriel informed him, on a hot day. That was a day on which the Messenger of God, may God bless him and grant him peace, would not usually ride to Quba'; the days he came to Quba' were Saturday and Monday. When the Messenger of God, may God bless him and grant him peace, entered the mosque of Quba', he prayed as much as God willed. The Ansar heard and came to greet him ⁶², and they were surprised by his coming at that hour and on that day. The Messenger of God, may God bless him and grant him peace, sat talking and scanning the people until al-Harith ibn Suwayd appeared in a garment dyed with wars ⁶³. When the Messenger of God, may God bless him and grant him peace, saw him, he called 'Uwaym ibn Sa'ida and said to him: 'Al-Harith ibn Suwayd has come to the door of the mosque; strike his neck for Mujadhdhar ibn Dhiyad, for he killed him on the day of Uhud.' So 'Uwaym seized him. Al-Harith said: 'Let me speak to the Messenger of God!' But 'Uwaym refused him, and he struggled with him, wanting to speak to the Messenger of God, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, rose to ride and called for his donkey at the door of the mosque. Al-Harith kept saying: 'By God, I killed him, O Messenger of God. By God, my killing him was not a turning away from Islam nor doubt in it, but it was the zeal of Satan ⁶⁴ and a matter I was left to myself in. I repent to God and His Messenger for what I did, and I will pay his blood money, fast two consecutive months, free a slave, and feed sixty poor people. I repent to God and His Messenger!' He kept holding onto the stirrup of the Messenger of God, may God bless him and grant him peace, while the family of al-Mujadhdhar were present, and the Messenger of God, may God bless him and grant him peace, said nothing to them until, when he had finished his speech, he said: 'Bring him forward, O 'Uwaym, and strike his neck!' The Messenger of God, may God bless him and grant him peace, rode, and 'Uwaym brought him forward at the door of the mosque and struck his neck. It is said that Khubayb ibn Yisaf looked at him when he struck his neck and came to the Prophet, may God bless him and grant him peace, and informed him. The Messenger of God, may God bless him and grant him peace, rode to them to investigate this matter. While the Messenger of God, may God bless him and grant him peace, was on his donkey, Gabriel descended upon him and informed him of that during his journey, so the Messenger of God, may God bless him and grant him peace, ordered 'Uwaym and he struck his neck. Hassan ibn Thabit said: 'O Harith, in a slumber from your first sleep ⁶⁵... or were you, woe to you ⁶⁶, deceived by Gabriel?' And Mujammi' ibn Ya'qub and their elders recited to me that Suwayd ibn al-Samit said at his death these verses: 'Convey to Julas ⁶⁷ and 'Abd Allah a message ⁶⁸... and if it is great ⁶⁹, do not let them down, O Harith. Kill Jadara ⁷⁰ if you meet her... and the tribe of 'Awf ⁷¹ in recognition and denial.' And from Banu Salima: 'Antara, client of Banu Salima, killed by Nawfal ibn Mu'awiya al-Dili. And from Balhubla: Rifa'a ibn 'Amr. And from Banu Haram: 'Abd Allah ibn 'Amr ibn Haram, killed by Sufyan ibn 'Abd Shams, and 'Amr ibn al-Jamuh, and Khallad ibn 'Amr ibn al-Jamuh, killed by al-Aswad ibn Ja'una—three. And from Banu Habib ibn 'Abd Haritha: al-Mu'alla ibn Lawdhan ibn Haritha ibn Rustum ibn Tha'laba, killed by 'Ikrima ibn Abi Jahl. And from Banu Zurayq: Dhakwan ibn 'Abd Qays, killed by Abu al-Hakam ibn al-Akhnas ibn Shariq. And from Banu al-Najjar, then from Banu Sawad: 'Amr ibn Qays, killed by Nawfal ibn Mu'awiya al-Dili, and his son Qays ibn 'Amr, and Salit ibn 'Amr, and 'Amir ibn Mukhallad. And from Banu 'Amr ibn Mabdhal: Abu Usayra ibn al-Harith ibn 'Alqama ibn 'Amr ibn Malik, killed by Khalid ibn al-Walid, and 'Amr ibn Mutarrif ibn 'Alqama ibn 'Amr. And from Banu 'Amr ibn Malik, who are Banu Mughala: Aws ibn Haram. And from Banu 'Adi ibn al-Najjar: Anas ibn al-Nadr ibn Damdam, killed by Sufyan ibn 'Uwayf. And from Banu Mazin ibn al-Najjar: Qays ibn Mukhallad ⁷², and Kaysan their client, and it is said a slave of theirs who was not freed. And from Banu Dinar: Sulaym ibn al-Harith, and al-Nu'man ibn 'Abd 'Amr, both sons of al-Sumayra' bint Qays. Twelve were martyred from Banu al-Najjar. Naming of those killed among the polytheists: From Banu Asad: 'Abd Allah ibn Humayd ibn Zuhayr ibn al-Harith, killed by Abu Dujana. From Banu 'Abd al-Dar: Talha ibn Abi Talha, who carried their banner, killed by 'Ali ibn Abi Talib, peace be upon him; and 'Uthman ibn Abi Talha, killed by Hamza ibn 'Abd al-Muttalib, may God be pleased with him; and Abu Sa'id ibn Abi Talha, killed by Sa'd ibn Abi Waqqas; and Musafi' ibn Talha ibn Abi Talha, killed by 'Asim ibn Thabit ibn Abi al-Aqlah; and al-Harith ibn Talha, killed by 'Asim ibn Thabit; and Kilab ibn Talha, killed by al-Zubayr ibn al-'Awwam; and al-Julas ⁷³ ibn Talha, killed by Talha ibn 'Ubayd Allah; and Arta' ibn 'Abd Shurahbil ⁷⁴, killed by 'Ali ibn Abi Talib, peace be upon him; and Qasit ⁷⁵ ibn Shurayh ibn 'Uthman—then Su'ab carried him—it is said killed by Quzman; and Abu 'Aziz ibn 'Umayr, killed by Quzman. From Banu Zuhra: Abu al-Hakam ibn al-Akhnas ibn Shariq, killed by 'Ali ibn Abi Talib, peace be upon him; and Siba' ibn 'Abd al-'Uzza al-Khuza'i—the name of 'Abd al-'Uzza is 'Amr ibn Nadla ibn 'Abbas ibn Sulaym, and he is the son of Umm Anmar—killed by Hamza ibn 'Abd al-Muttalib. From Banu Makhzum: Hisham ibn Abi Umayya ibn al-Mughira, killed by Quzman; and al-Walid ibn al-'As ibn Hisham, killed by Quzman; and Umayya ibn Abi Hudhayfa ibn al-Mughira, killed by 'Ali ibn Abi Talib; and Khalid ibn al-A'lam al-'Uqayli, killed by Quzman. Yunus ibn Muhammad al-Zafari narrated to us from his father, saying: Quzman advanced, charging at the polytheists, and Khalid ibn al-A'lam met him, both on foot. They fought with their swords. Khalid ibn al-Walid passed by them and thrust his spear at Quzman, but the spear entered a non-vital area, glancing off ⁷⁶, and Khalid went on, thinking he had killed him. Then 'Amr ibn al-'As struck him while they were in that state, and thrust again but did not finish him. They continued fighting until Quzman killed Khalid ibn al-A'lam, and Quzman died from his wound that same hour. And 'Uthman ibn 'Abd Allah ibn al-Mughira, killed by al-Harith ibn al-Simma—five.

And from the Banu 'Amir ibn Lu'ayy: 'Ubayd ibn Hajiz, killed by Abu Dujana; and Shayba ibn Malik ibn al-Mudarrib, killed by Talha ibn 'Ubayd Allah. And from the Banu Jumah: Ubayy ibn Khalaf, killed by the Messenger of Allah ⁷⁷ with his own hand; and 'Amr ibn 'Abd Allah ibn 'Umayr ibn Wahb ibn Hudhafa ibn Jumah, who is Abu 'Azza. The Messenger of Allah took him captive on the day of Uhud, and the Messenger of Allah took no other captive on the day of Uhud besides him. He said: 'O Muhammad, grant me favor!' The Messenger of Allah said: 'The believer is not stung from the same hole twice, and do not return to Mecca wiping your cheeks saying: I mocked Muhammad twice!' Then he ordered 'Asim ibn Thabit to strike his neck. Abu 'Abd Allah al-Waqidi said: We have heard other reports about his capture. Bukayr ibn Mismar narrated to us: When the polytheists departed from Uhud, they stopped at Hamra' al-Asad ⁷⁸ for a while at the beginning of the night, then they set out and left Abu 'Azza sleeping in his place until the day rose high, and the Muslims caught up with him while he was awake and wandering. The one who captured him was 'Asim ibn Thabit, and the Prophet ordered him to strike his neck. And from the Banu 'Abd Manat ibn Kinana: Khalid ibn Sufyan ibn 'Uwayf; Abu al-Shatha' ibn Sufyan ibn 'Uwayf; Abu al-Hamra' ibn Sufyan ibn 'Uwayf; and Ghurab ibn Sufyan ibn 'Uwayf. They said: When the polytheists departed from Uhud, the Muslims turned to their dead. Hamza ibn 'Abd al-Muttalib was among those brought first to the Prophet. The Messenger of Allah prayed over him, then the Messenger of Allah said: 'I saw the angels washing him,' because Hamza was in a state of major ritual impurity ⁷⁹ that day. The Messenger of Allah did not wash the martyrs, and said: 'Wrap them in their blood and wounds, for no one is wounded in the cause of Allah but will come on the Day of Resurrection with his wound, its color the color of blood and its fragrance the fragrance of musk.' Then the Messenger of Allah said: 'Place them; I am the witness over these on the Day of Resurrection.' Hamza was the first over whom he said the takbir ⁸⁰, four times. Then he gathered the martyrs to him, and whenever a martyr was brought, he placed him next to Hamza ibn 'Abd al-Muttalib and prayed over him and the martyrs, until he prayed over him seventy times because the martyrs were seventy. It is said that nine were brought with Hamza as the tenth, and he prayed over them, then the nine were lifted while Hamza remained in his place, and another nine were brought and placed next to Hamza, and he prayed over them, until he did that seven times. It is said that he said the takbir over them nine, seven, and five times. Talha ibn 'Ubayd Allah, Ibn 'Abbas, and Jabir ibn 'Abd Allah used to say: The Messenger of Allah prayed over the slain of Uhud. The Messenger of Allah said: 'I am a witness over these.' Abu Bakr said: 'O Messenger of Allah, are they not our brothers? They embraced Islam as we embraced Islam, and they strove as we strove?' He said: 'Yes, but these did not consume any of their rewards, and I do not know what you will do after me.' So Abu Bakr wept and said: 'Will we indeed be after you?' Usama ibn Zayd narrated to me from al-Zuhri, from Anas ibn Malik, who said: The Messenger of Allah did not pray over them. And 'Umar ibn 'Uthman narrated to me from 'Abd al-Malik ibn 'Ubayd, from Sa'id ibn al-Musayyab, from the Prophet, similar to that. On that day, the Messenger of Allah said to the Muslims: 'Dig, make wide, do well, and bury two or three in one grave, and put forward the one who knows more Qur'an.' So the Muslims would put forward the one who knew more Qur'an in the grave. Among those known to have been buried in one grave were: 'Abd Allah ibn 'Amr ibn Haram, 'Amr ibn al-Jamuh, Kharija ibn Zayd, Sa'd ibn Rabi', al-Nu'man ibn Malik, and 'Abda ibn al-Hashas, in one grave. When they buried Hamza ibn 'Abd al-Muttalib, the Messenger of Allah ordered a cloak to be spread over him while he was in the grave. When they covered his head, his feet appeared; when they covered his feet, his face was uncovered. So the Messenger of Allah said: 'Cover his face!' And he placed harmal ⁸¹ over his feet. The Muslims wept that day and said: 'O Messenger of Allah, the uncle of the Messenger of Allah, we do not find a garment for him!' The Prophet said: 'You will conquer—meaning the rural areas and cities—and people will go out to them, then they will be sent back to their families: You are in a barren land of Hijaz ⁸²—al-Jardiyya ⁸³ meaning that which has no trees—and Medina is better for them if they only knew. By Him in Whose hand is my soul, no one endures its hardships and severity but I will be an intercessor—or a witness—for him on the Day of Resurrection!' They said: 'Abd al-Rahman ibn 'Awf brought food and said: 'Hamza—or another man—was not found a shroud for him, and Mus'ab ibn 'Umayr was killed and no shroud was found for him except a cloak, and they were better than me.' The Messenger of Allah passed by Mus'ab ibn 'Umayr, who was slain in a cloak, and said: 'I saw you in Mecca, and no one there had a finer garment or better hair than you, and now you are disheveled in a cloak.' Then he ordered that he be shrouded, and his brother Abu al-Rum, 'Amir ibn Rabi'a, and Suwaybit ibn 'Amr ibn Harmala descended into his grave. And into the grave of Hamza descended 'Ali, al-Zubayr, Abu Bakr, 'Umar, and the Messenger of Allah sat at his grave. The people—or most of them—had carried their slain to Medina, and a number of them were buried in Baqi' al-Jabal ⁸⁴, near the house of Zayd ibn Thabit today in the market, the afternoon market; some were buried in Bani Salima; and Malik ibn Sinan was buried in the place of the companions of the 'aba' ⁸⁵ near the house of Nakhlah. Then the herald of the Messenger of Allah called out: 'Return the slain to their resting places!' The people had already buried their slain, and no one was returned except one man whom the herald reached before he was buried: Shammas ibn 'Uthman al-Makhzumi. He had been carried to Medina while still alive and was brought to 'A'isha, the wife of the Prophet. Umm Salama, the wife of the Prophet, said: 'My cousin is brought to another woman!' So the Messenger of Allah said: 'Carry him to Umm Salama.' He was carried to her and died with her. The Messenger of Allah ordered us to return him to Uhud, and he was buried there as he was, in the clothes in which he died. He had remained a day and a night, but he had not tasted anything, and the Messenger of Allah did not pray over him nor wash him. They said: Those Muslims who were buried there were buried in the valley.

And Talḥah ibn ʿUbayd Allāh, when asked about those gathered graves at Uḥud, would say: "A group of Bedouins (Aʿrāb) who were there during the time of the Ramādah (famine) in the era of ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, died, and those are their graves." And ʿAbbād ibn Tamīm al-Māzinī would deny those graves and say: "They are only a people who died during the time of the Ramādah." And Ibn Abī Dhi’b and ʿAbd al-ʿAzīz ibn Muḥammad would say: "We do not recognize those gathered graves; they are only graves of some people from the desert (Ahl al-Bādiyah), and graves of the martyrs (Shuhadā’) have been concealed; we do not know them in the valley (Wādī), in Medina (al-Madīnah), or its surroundings, except that we know the grave of Ḥamzah ibn ʿAbd al-Muṭṭalib, the grave of Sahl ibn Qays, the grave of ʿAbd Allāh ibn ʿAmr ibn Ḥarām, and ʿAmr ibn al-Jamūḥ. And the Messenger of Allah, may Allah bless him and grant him peace, used to visit them every year, and when he entered the mountain pass (al-Shiʿb), he would raise his voice and say: 'Peace be upon you for what you patiently endured; and excellent is the final abode!' Then Abū Bakr, may Allah be pleased with him, did likewise every year, then ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, did likewise, then ʿUthmān, may Allah be pleased with him, then Muʿāwiyah when he passed by as a pilgrim (Ḥājjan) or one performing ʿUmrah (Muʿtamiran). And the Messenger of Allah, may Allah bless him and grant him peace, would say: 'Would that I had been left behind with the companions of the mountain (Aṣḥāb al-Jabal).' And Fāṭimah, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, would come to them every two or three days, weep at their graves, and supplicate. And Saʿd ibn Abī Waqqāṣ would go to his property at al-Ghābah, then come from behind the graves of the martyrs (Shuhadā’) and say: 'Peace be upon you!' three times, then turn to his companions and say: 'Will you not greet a people who return your greeting? No one greets them but that they return the greeting until the Day of Resurrection.' And the Messenger of Allah, may Allah bless him and grant him peace, passed by Muṣʿab ibn ʿUmayr, stopped at his grave, supplicated, and recited: 'Among the believers are men who have been true to their covenant with Allah; of them some have fulfilled their vow (qadā naḥbah), and some are still waiting, and they have not changed in the least' (Qur’an 33:23). Then he said: 'I bear witness that these are martyrs (Shuhadā’) before Allah on the Day of Resurrection. So come to them, visit them, and greet them with peace! By Him in Whose hand is my soul, no one greets them until the Day of Resurrection but that they return the greeting to him.' And Abū Saʿīd al-Khudrī would stop at the grave of Ḥamzah, supplicate, and say to those with him: 'No one greets them but that they return the greeting, so do not neglect greeting them with peace and visiting them.' And Abū Sufyān, the freed slave (Mawlā) of Ibn Abī Aḥmad, would relate that he would go with Muḥammad ibn Maslamah and Salamah ibn Salāmah ibn Waqsh during the months to Uḥud, and they would first greet the grave of Ḥamzah, stop at it and at the grave of ʿAbd Allāh ibn ʿAmr ibn Ḥarām along with the graves of those there. And Umm Salamah, the wife of the Prophet, may Allah bless him and grant him peace, would go and greet them every month and stay there for the day. One day she came with her servant Nabhān, and he did not greet them, so she said: 'O you worthless one (Lukaʿ)! Will you not greet them? By Allah, no one greets them but that they return the greeting until the Day of Resurrection.' And Abū Hurayrah would frequently go to them. And ʿAbd Allāh ibn ʿAmr, when he rode to al-Ghābah and reached Dhubāb, would turn aside to the graves of the martyrs (Shuhadā’), greet them, then return to Dhubāb until he faced the road—the road to al-Ghābah—and he disliked taking them as a path, then he would parallel the road until he returned to his original path. And Fāṭimah al-Khuzāʿiyyah, who had lived through that time, would say: 'I saw myself when the sun had set at the graves of the martyrs (Shuhadā’) with a sister of mine, and I said to her: "Come, let us greet the grave of Ḥamzah and then leave." She said: "Yes." So we stopped at his grave and said: "Peace be upon you, O uncle of the Messenger of Allah." And we heard a speech returned to us: "And upon you both be peace and the mercy of Allah."' They said: 'And there was no one near us among the people.' They said: When the Messenger of Allah, may Allah bless him and grant him peace, finished burying his companions, he called for his horse and mounted it, and the Muslims went out around him, most of them wounded—and there was no one like the Banū Salamah and Banū ʿAbd al-Ashhal—and with him were fourteen women. When they were at the base of al-Ḥarrah, he said: 'Line up so that we may praise Allah!' So the people lined up in two rows with the women behind them, then he supplicated, and the Messenger of Allah, may Allah bless him and grant him peace, said: 'O Allah, to You belongs all praise! O Allah, there is no seizer of what You have spread, no preventer of what You have given, no giver of what You have withheld, no guide for whom You have led astray, no misleader for whom You have guided, no bringer near of what You have distanced, no distancer of what You have brought near! O Allah, I ask You for Your blessing, mercy, favor, and well-being! O Allah, I ask You for the enduring bliss that does not change or pass away! O Allah, I ask You for security on the Day of Fear and sufficiency on the Day of Need, seeking refuge in You, O Allah, from the evil of what You have given us and the evil of what You have withheld from us! O Allah, cause us to die as Muslims! O Allah, make faith beloved to us and adorn it in our hearts, and make disbelief, wickedness, and disobedience hateful to us, and make us among the rightly guided! O Allah, punish the disbelievers among the People of the Book (Ahl al-Kitāb) who deny Your messenger and turn away from Your path! O Allah, send down upon them Your abomination and Your punishment! God of Truth! Āmīn!' And he proceeded until he alighted at the Banū Ḥārithah on the right, then he came upon the Banū ʿAbd al-Ashhal while they were weeping over their slain. He said: 'But Ḥamzah has no mourners.' So the women went out to look at the safety of the Messenger of Allah, may Allah bless him and grant him peace. Umm ʿĀmir al-Ashhaliyyah would say: 'It was said to us: "The Prophet, may Allah bless him and grant him peace, has arrived," while we were in mourning over our slain. So we went out, and I looked at him, and behold, he was wearing his armor as it was. I looked at him and said: "Every calamity after you is insignificant (jalal)."' And Umm Saʿd ibn Muʿādh—who was Kabshah bint ʿUbayd ibn Muʿāwiyah ibn Balḥārith ibn al-Khazraj—came running towards the Messenger of Allah, may Allah bless him and grant him peace, while the Messenger of Allah, may Allah bless him and grant him peace, was standing on his horse, and Saʿd ibn Muʿādh was holding the reins of his horse. Saʿd said: 'O Messenger of Allah, my mother!' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Welcome to her!' She drew near until she gazed upon the Messenger of Allah, may Allah bless him and grant him peace, and said: 'As for me, since I have seen you safe, the calamity has become insignificant (ashwat).' The Messenger of Allah, may Allah bless him and grant him peace, consoled her regarding her son ʿAmr ibn Muʿādh, then said: 'O Umm Saʿd, rejoice and give glad tidings to their families that their slain have become companions in Paradise together—and they were twelve men—and they have interceded for their families.' She said: 'We are content, O Messenger of Allah. And who will weep for them after this?' Then she said: 'Supplicate, O Messenger of Allah, for those they left behind.' So the Messenger of Allah, may Allah bless him and grant him peace, said: 'O Allah, remove the grief from their hearts, compensate them for their calamity, and grant a good successor to those they left behind.'

Then the Messenger of Allah (may Allah bless him and grant him peace) said: "Release Abu 'Amr's horse." So he released the horse, and the people followed him. The Messenger of Allah (may Allah bless him and grant him peace) said: "O Abu 'Amr, indeed the wounds among the people of your abode are widespread, and there is none among them who is wounded except that on the Day of Resurrection his wound will come as copious as it was, the color the color of blood and the scent the scent of musk. So whoever is wounded, let him remain in his abode and treat his wound, and let him not reach with me to my house a firm resolve from me." Then Sa'd called out among them: "A firm resolve of the Messenger of Allah (may Allah bless him and grant him peace) that no wounded one from Banu 'Abd al-Ashhal should follow the Messenger of Allah (may Allah bless him and grant him peace)." So every wounded one remained behind, and they spent the night lighting fires and treating wounds, and among them were thirty wounded men. And Sa'd ibn Mu'adh went with him (may Allah bless him and grant him peace) to his house, then he returned to his women and brought them, and there remained no woman except that he brought her to the house of the Messenger of Allah (may Allah bless him and grant him peace), and they wept between the Maghrib and 'Isha' prayers. And the Messenger of Allah (may Allah bless him and grant him peace) stood up when he had finished sleeping at the third of the night, and heard the weeping and said: "What is this?" It was said: "The women of the Ansar are weeping over Hamzah." So the Messenger of Allah (may Allah bless him and grant him peace) said: "May Allah be pleased with you and with your children!" And he commanded us to return to our homes. She said: "So we returned to our houses after a night, with our men accompanying us, and no woman among us ever wept thereafter except that she began with Hamzah until this day of ours." And it is said that Mu'adh ibn Jabal brought the women of Banu Salimah, and 'Abdullah ibn Rawahah brought the women of al-Harith ibn al-Khazraj. Then the Messenger of Allah (may Allah bless him and grant him peace) said: "I did not intend this!" And the next day he forbade them from wailing with the severest prohibition. And the Messenger of Allah (may Allah bless him and grant him peace) prayed the Maghrib in Medina, and the Messenger of Allah (may Allah bless him and grant him peace) returned to Medina at a time of calamity that had befallen his Companions, and the Messenger of Allah (may Allah bless him and grant him peace) himself was afflicted. So Ibn Ubayy and the hypocrites with him began to gloat and rejoice at what had befallen them and to utter the foulest speech. And those of his Companions who returned returned, and most of them were wounded. And 'Abdullah ibn 'Abdullah ibn Ubayy returned while he was wounded, and he spent the night cauterizing the wound with fire until the night passed, while his father kept saying: "Your going out with him on this expedition was not wise! Muhammad disobeyed me and obeyed the youths. By Allah, it is as if I was foreseeing this." His son said: "What Allah has done for His Messenger and for the Muslims is good." And the Jews uttered evil speech, saying: "Muhammad is nothing but a seeker of kingship. No prophet was ever afflicted like this—afflicted in his body and afflicted in his Companions!" And the hypocrites began to dissuade the Companions from the Messenger of Allah (may Allah bless him and grant him peace) and to command them to separate from the Messenger of Allah (may Allah bless him and grant him peace). And the hypocrites began to say to the Companions of the Messenger of Allah (may Allah bless him and grant him peace): "If those of you who were killed had been with us, they would not have been killed." Until 'Umar ibn al-Khattab (may Allah be pleased with him) heard that in various places, and he went to the Messenger of Allah (may Allah bless him and grant him peace) to seek his permission to kill those whom he had heard saying that from among the Jews and the hypocrites. The Messenger of Allah (may Allah bless him and grant him peace) said: "O 'Umar, indeed Allah will manifest His religion and honor His Prophet, and the Jews have a covenant, so I will not kill them." He said: "Then what about these hypocrites, O Messenger of Allah?" The Messenger of Allah (may Allah bless him and grant him peace) said: "Do they not profess the testimony that there is no god but Allah and that I am the Messenger of Allah?" He said: "Yes, O Messenger of Allah, but they only do that as a refuge from the sword. Their affair has become clear to them, and Allah has revealed their hidden rancor at this calamity." The Messenger of Allah (may Allah bless him and grant him peace) said: "I have been forbidden from killing one who says 'There is no god but Allah and Muhammad is the Messenger of Allah.' O Ibn al-Khattab, indeed Quraysh will not attain from us the like of this day until we touch the Corner (al-Rukn)." They said: 'Abdullah ibn Ubayy had a standing position that he would assume every Friday as an honor for him, which he did not wish to abandon. When the Messenger of Allah (may Allah bless him and grant him peace) returned from Uhud to Medina, he sat on the pulpit on a Friday, and Ibn Ubayy stood up and said: "This is the Messenger of Allah among you; Allah has honored you through him. Support him and obey him." When what happened at Uhud happened, he stood up to do that, but the Muslims rose against him and said: "Sit down, O enemy of Allah!" And Abu Ayyub and 'Ubadah ibn al-Samit rose against him, and they were the harshest among those present against him, while none of the Muhajirun rose against him. Abu Ayyub began to seize his beard, and 'Ubadah ibn al-Samit pushed him by the neck, and they said to him: "You are not worthy of this position!" So he left after they had released him, stepping over the necks of the people, saying: "It is as if I had spoken obscenity! I stood up to strengthen his affair!" Mu'awwidh ibn 'Afra' met him and said: "What is the matter with you?" He said: "I stood up in that position which I used to assume earlier, and men from my people rose against me, and the harshest of them against me were 'Ubadah and Khalid ibn Zayd." He said to him: "Return so that the Messenger of Allah may ask forgiveness for you." He said: "By Allah, I do not seek that he ask forgiveness for me." So this verse was revealed: "And when it is said to them, 'Come, let the Messenger of Allah ask forgiveness for you'..." (al-Munafiqun 63:5) the verse. He said: "And it is as if I see his son sitting among the people, not shifting his gaze towards him, saying: 'Muhammad has expelled me from the enclosure of Sahl and Suhayl.'" What was revealed of the Qur'an at Uhud Al-Waqidi said: 'Abdullah ibn Ja'far narrated to me from Umm Bakr bint al-Miswar ibn Makhramah, who said: My father al-Miswar ibn Makhramah said to 'Abd al-Rahman ibn 'Awf: "Tell us about Uhud!" He said: "O son of my brother, count after one hundred and twenty from Surah Al 'Imran, and it is as if you were present with us: 'And when you set out from your family to assign the believers their positions...' (Al 'Imran 3:121) to the end of the verse." He said: "The Messenger of Allah (may Allah bless him and grant him peace) set out for Uhud and began to arrange his Companions for battle as if he were straightening arrows with them. If he saw a protruding chest, he said: 'Move back!'" And regarding His saying: "When two parties among you were about to lose heart..." (Al 'Imran 3:122) to the end of the verse. He said: "They were Banu Salimah and Banu Harithah. They intended not to go out with the Prophet (may Allah bless him and grant him peace) to Uhud, then He gave them resolve, so they went out. 'And Allah had certainly helped you at Badr while you were weak' (Al 'Imran 3:123)—He says: few, they were three hundred and some ten men. 'So fear Allah that you may be grateful' for what He bestowed upon you at Badr of victory. 'When you said to the believers' (Al 'Imran 3:124)—this is the day of Uhud—'Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? Yes, if you are patient and fear Allah...' (Al 'Imran 3:125) the verse. It had been revealed to the Prophet (may Allah bless him and grant him peace) before he went out to Uhud: 'Indeed, I will reinforce you with three thousand angels sent down. Yes, if you are patient and fear Allah and they come upon you in this rush of theirs, your Lord will reinforce you with five thousand angels marked' (Al 'Imran 3:125). 'And Allah made it not except as good tidings for you' (Al 'Imran 3:126). He said: 'But they were not patient and they fled, so the Messenger of Allah (may Allah bless him and grant him peace) was not reinforced with a single angel on the day of Uhud.' And His saying 'marked' (musawwimin) he said: 'marked with signs.' 'And Allah made it not except as good tidings for you' so that you might rejoice in them and be reassured by them. 'That He might cut off a portion of those who disbelieved or suppress them so that they turn back disappointed' (Al 'Imran 3:127)—He says: 'We strike some of them and they turn back disappointed.'"

You have no part in the matter, whether He turns to them [in mercy] or punishes them; for they are wrongdoers. He said: meaning those who fled on the day of Uhud. And it is said: it was revealed concerning Hamza when the Messenger of God, may God bless him and grant him peace, saw what had been done to him [in terms of mutilation] and said: 'I will surely mutilate them!' Then this verse was revealed. And it is said: it was revealed concerning the Messenger of God, may God bless him and grant him peace, when he was struck on the day of Uhud and began to say: 'How can a people who did this to their Prophet prosper?' O you who believe, do not consume usury ⁸⁶, doubled and multiplied. He said: The people of the Jahiliyyah ⁸⁷, when the debt of one of them became due and he did not find his debtor [able to pay], would defer it and double it. And hasten to forgiveness from your Lord. He said: the first takbir ⁸⁸ with the imam, and a Garden whose width is the heavens and the earth. And it is said: the Garden is in the fourth heaven. Those who spend in ease and hardship. He said: ease is prosperity, hardship is adversity, and those who restrain anger, meaning towards those who harm them, and those who pardon people for what is done to them. And those who, when they commit an indecency or wrong themselves, remember God and ask forgiveness for their sins, and do not persist in what they did. And it was said: no major sin ⁸⁹ with repentance, and no minor sin with persistence. This is a clear statement for people from blindness, and guidance from error, and an admonition for the God-fearing. And do not weaken, He says: in fighting the enemy, and do not grieve over those of you who were killed or wounded at Uhud, and you are the uppermost, He says: you inflicted on the day of Badr twice what they inflicted on you at Uhud. If a wound touches you, meaning injuries, then a similar wound touched the people, meaning the injuries of the day of Badr, and such days We alternate among people. He says: for them is a turn and for you is a turn, and the final outcome is for you. And that God may know those who believe, He says: those who fought with His Prophet, and take from you martyrs, those who were killed at Uhud, and that God may purify those who believe, meaning test them—those who fought and stood firm, and destroy the disbelievers, meaning the polytheists. Or did you think that you would enter Paradise while God has not yet known those among you who strove, meaning those who were killed at Uhud and performed well there, and known the steadfast, those who were steadfast that day. And you had wished for death before you met it, and you have seen it while you were looking. He said: the swords in the hands of men. There were men among the Companions of the Prophet, may God bless him and grant him peace, who had missed Badr, and they were the ones who insisted that the Messenger of God, may God bless him and grant him peace, go out to Uhud to obtain reward and spoils. But when the day of Uhud came, some of them turned back. And it is said: it concerns a group who spoke before the Prophet, may God bless him and grant him peace, went out to Uhud, saying: 'Would that we meet a host of polytheists, so that either we defeat them or we are granted martyrdom.' But when they saw death at Uhud, they fled. And Muhammad is no more than a messenger; messengers have passed away before him... to the end of the verse. He said: Iblis ⁹⁰ appeared on the day of Uhud in the form of Ju'al ibn Suraqa al-Tha'labi and called out: 'Muhammad has been killed!' So the people scattered in every direction. 'Umar said: 'I climbed the mountain like a mountain goat until I reached the Messenger of God, may God bless him and grant him peace, while this was being revealed to him: And Muhammad is no more than a messenger; messengers have passed away before him... the verse. And whoever turns back on his heels, He says: turns away. And no soul can die except by God's permission, a decree with a fixed term. He says: it could not die before its term. This is concerning the saying of Ibn Ubayy when he returned with his companions and those who were killed at Uhud were killed: 'If they had been with us, they would not have died or been killed.' So God informed him that it is a decree with a fixed term. God, mighty and majestic, says: Whoever desires the reward of this world, We will give him thereof, He says: whoever works for this world, We give him what We will thereof; and whoever desires the reward of the Hereafter, He says: desires the Hereafter, We will give him thereof. And We will reward the grateful. And how many a prophet fought with him many rabbis ⁹¹. He said: a great multitude. So they did not weaken for what befell them in the way of God, nor did they become weak, He says: they did not surrender in the way of God, nor did their intentions weaken, nor did they humble themselves, He says: they did not become lowly before their enemy. And God loves the steadfast. He informs that they were steadfast. And their words were nothing but that they said: 'Our Lord, forgive us our sins...' up to His words: 'and goodly reward of the Hereafter.' He says: He gave them victory and triumph and made Paradise obligatory for them in the Hereafter. O you who believe, if you obey those who disbelieve, they will turn you back on your heels, and you will become losers. He says: if you obey the Jews and the hypocrites in what they do to discourage you, you will apostatize from your religion. But God is your protector, meaning the believers, He says: He protects you. We will cast terror into the hearts of those who disbelieve. He said: The Messenger of God, may God bless him and grant him peace, said: 'I have been aided by terror ⁹² for a month before me and a month behind me.' And God certainly fulfilled His promise to you when you were killing them by His permission. And al-hass means killing. He says: that which He informed you, that if you are steadfast, your Lord will reinforce you with five thousand angels. Until when you lost courage and disputed about the matter and disobeyed, after He had shown you what you love, meaning the defeat of the polytheists and their turning away. Among you are those who desire this world, meaning the camp and the spoils therein, and among you are those who desire the Hereafter, those who stood firm from the archers and did not take spoils—'Abdullah ibn Jubayr and those who stood firm with him. Ibn Mas'ud said: 'I did not think that any of the Companions of the Messenger of God, may God bless him and grant him peace, desired this world until I heard this verse.' He said: Then He turned you away from them, He says: when the advantage was yours over them, to test you, so that the polytheists would return and kill those of you who were killed and wound those of you who were wounded. And He has certainly pardoned you, meaning those who turned back that day and those who desired what they desired of spoils, and He pardoned all of that. When you were fleeing, meaning up the mountain, and did not look back at anyone, while the Messenger was calling you from behind you. They were passing in flight, climbing the mountain, while their Messenger was calling them: 'O company of Muslims, I am the Messenger of God! To me! To me!' But no one turned to him. So He pardoned them for that. Then He repaid you with distress upon distress, so that the first distress is the wounds and killing, and the last distress is what befell them from the first distress of wounds and killing. And it is said: the first distress is when they went to the mountain in their flight and left the Prophet, may God bless him and grant him peace, and the last distress is when the polytheists overtook them from above and came upon them from the top of the mountain, so they forgot the first distress. And it is said: distress upon distress, trial after trial, so that you would not grieve over what you missed, He says: so that you would not remember what you missed of their spoils, nor what befell you of those killed or wounded among you. Then He sent down upon you after the distress a security, slumber... up to His words: 'we would not have been killed here.' Al-Zubayr, may God be pleased with him, said: 'I heard this saying from Mu'attib ibn Qushayr, and it had fallen upon me.'

Drowsiness overcame me, and I was like one dreaming, hearing him say these words, and it was agreed that he was the speaker of these words. God said: "Had you been in your houses, those for whom killing was decreed would have come forth to their places of death." God Almighty says: They had no escape from going to their places of death, and so that God might test what is in your breasts and purify what is in your hearts. He says: He brings out their rancor and deceit. And God is Knower of what is in the breasts. He says: What they conceal of sincerity or deceit. "Indeed, those of you who turned back on the day the two armies met—Satan only made them slip because of some of what they had earned." This refers to those who fled on the day of Uhud. He says: They were afflicted because of some of their sins, and God has pardoned them—meaning their retreat. "O you who have believed, be not like those who disbelieved and said about their brothers..." up to His saying "...they did not die nor were they killed." He said: This was revealed concerning Ibn Ubayy. God Almighty says to the believers: Do not speak nor say as Ibn Ubayy said. And he is the one about whom God Almighty said: "Like those who disbelieved," so that God may make that a regret in their hearts. "And if you are killed in the way of God or die" to the end of the verse. He says: Whoever is killed by the sword or dies facing the enemy or while on guard duty, that is better than what he accumulates from the world. And His saying: "Then to God you will be gathered" means: You will all return to Him on the Day of Resurrection. "So by mercy from God, you were lenient with them." And His saying: "They would have disbanded from around you" refers to his companions who retreated at Uhud. "So pardon them and ask forgiveness for them and consult them in the matter." He commanded him to consult them only in war, and the Prophet ﷺ never consulted anyone except in war. "And when you have resolved" meaning when you have made up your mind, "then rely upon God." "It is not for a prophet to illegally take a share of the booty, and whoever illegally takes something will bring what he took on the Day of Resurrection." He said: This verse was revealed on the day of Badr. They had taken a red velvet cloth as spoils, and they said: We think the Prophet ﷺ has taken it! So this verse was revealed. "Is one who follows the pleasure of God like one who brings upon himself the anger of God?" He says: Is one who believes in God like one who disbelieves in God? And His saying: "They are degrees before God" means: They have ranks before God. His saying: "God certainly conferred favor upon the believers when He sent among them a Messenger from themselves" meaning Muhammad ﷺ, "reciting to them His verses" meaning the Quran, "and purifying them and teaching them" the Quran and wisdom and correctness in speech, "although before that they were in manifest error." His saying: "When a disaster struck you, while you had struck twice as much..." to the end of the verse. This is what struck them on the day of Uhud: seventy Muslims were killed, besides the wounds they suffered. You said: "How is this?" Say: "It is from yourselves" because of your disobedience to the Messenger, meaning the archers. And His saying: "You had struck twice as much" means they killed seventy on the day of Badr and captured seventy. "And what struck you on the day the two armies met" (the day of Uhud) "was by the permission of God and so that He might know the believers. And so that He might know the hypocrites." He knows who fought and killed, and He knows the hypocrites. And it was said to them: "Come, fight in the way of God or defend." They said: "If we knew there would be fighting, we would have followed you." This is Ibn Ubayy. And His saying: "or defend" means: increase the numbers, and it is also said: supplication. Ibn Ubayy said on the day of Uhud: "If we knew there would be fighting, we would have followed you." God says: "They were that day nearer to disbelief than to faith." This was revealed concerning Ibn Ubayy. And in His saying: "Those who said about their brothers while they sat back: 'If they had obeyed us, they would not have been killed.'" This is Ibn Ubayy. Say: "Then avert death from yourselves if you are truthful." This was revealed concerning Ibn Ubayy. "And never think of those who have been killed in the way of God as dead..." up to His saying: "...and that God does not waste the reward of the believers." Ibn Abbas (may God be pleased with him) said: The Messenger of God ﷺ said: "When your brothers were struck down at Uhud, God placed their souls in the bodies of green birds that drink from the rivers of Paradise and eat from its fruits, and they nest in golden lanterns in the shade of the Throne. When they found the sweetness of their drink and food, and saw the beauty of their abode, they said: 'If only our brothers knew what God has honored us with and what we are in, so that they would not abstain from jihad nor shrink from battle.' God Almighty said: 'I will convey this to them.' So God revealed: 'And never think of those who have been killed in the way of God as dead...' the verse. And it has reached us from the Messenger of God ﷺ that the martyrs are at the River of Paradise in a green dome, and their provision comes to them morning and evening. Ibn Mas'ud used to say about this verse: The souls of the martyrs are with God like green birds, having lanterns suspended from the Throne; they roam wherever they wish in Paradise. Then your Lord looks upon them and says: 'Do you desire anything that I may increase you?' They say: 'Our Lord, are we not in Paradise, roaming wherever we wish?' Then He looks upon them a second time and says: 'Do you desire anything that I may increase you?' They say: 'Our Lord, return our souls to our bodies so that we may be killed in Your way.'" And His saying: "Those who responded to God and the Messenger after being wounded..." to the end of the verse. These are those who went on the expedition to Hamra al-Asad. 'Abd al-Hamid ibn Ja'far narrated from his father, who said: When it was the month of Muharram, on Sunday night, 'Abdullah ibn 'Amr ibn 'Awf al-Muzani came to the door of the Messenger of God ﷺ, while Bilal was sitting at the door of the Prophet ﷺ, and Bilal had called the adhan and was waiting for the Prophet ﷺ to come out. When he came out, al-Muzani approached him and said: "O Messenger of God, I came from my family until, when I was at Malal, I saw that Quraysh had camped. I said: 'I will go among them and hear their news.' So I sat with them and heard Abu Sufyan and his companions saying: 'We have not accomplished anything. You have struck the sharp edge and severity of the people. Return so we can eradicate those who remain!' But Safwan refused that. So the Messenger of God ﷺ called Abu Bakr and 'Umar (may God be pleased with them) and told them what al-Muzani had informed him. They said: 'Seek the enemy, lest they attack the women and children!' When he finished the prayer, the people returned, and he ordered Bilal to call out commanding the people to seek their enemy. They said: When the morning of Sunday came, the Messenger of God ﷺ in Medina ordered the pursuit of their enemy, so they went out while they were wounded. And in His saying: "Those to whom the people said: 'Indeed, the people have gathered against you, so fear them.' But it increased them in faith..." up to His saying: "...and they followed the pleasure of God." Indeed, Abu Sufyan ibn Harb had promised the Prophet ﷺ on the day of Uhud to meet at Badr al-Maw'id ⁹³ at the head of the year. It was said to Abu Sufyan: "Will you not meet the Prophet?" So he sent Nu'aym ibn Mas'ud al-Ashja'i to Medina to discourage the Muslims, and he gave him ten camels if he turned them back. He said: "They have gathered great numbers and have come to you in your own town; do not go out to them." This almost discouraged them, or some of them. When the Prophet ﷺ heard of it, he said: "By Him in whose hand is my soul, if no one goes out with me, I will go out alone."

So I opened up their inner sight ⁹⁴, and they set out with trade goods, and Badr was a market season. They returned with a blessing from Allah and bounty in trade—He says: 'Profit!'—no harm touched them, they encountered no fighting, and they stayed eight days, then departed. 'That is only Satan frightening his allies, so fear them not, but fear Me' ⁹⁵—He says: Satan frightens you with his allies and those who obey him. 'And let not those grieve you who rush into disbelief; indeed, they will never harm Allah at all.' 'Indeed, those who purchase disbelief in exchange for faith'—He says: they prefer disbelief over faith. 'And let not those who disbelieve think that Our granting them respite is good for themselves'—He says: what strengthens their bodies, provides for them, and shows them dominance over their enemy—He says: I grant them respite so that they may increase in disbelief. 'Allah would not leave the believers in the state you are in until He separates the evil from the good. And Allah would not acquaint you with the unseen'—meaning the calamity of the people of Uhud—'but Allah chooses from His messengers whom He wills'—meaning He brings close from His messengers. And in His saying: 'And let not those who withhold what Allah has given them of His bounty think it is good for them' up to His saying 'on the Day of Resurrection'—he said: The treasure of one who does not pay its due will come as a serpent around his neck, biting his jaws ⁹⁶. It says: 'I am your treasure.' 'Allah has certainly heard the statement of those who said, "Indeed, Allah is poor, while we are rich."' He said: When this verse was revealed: 'Who is it that will lend Allah a goodly loan?' ⁹⁷—Finhas the Jew said: 'Allah is poor and we are rich, so He asks us for a loan?' ... 'And their killing of the prophets without right. And We say, "Taste the punishment of burning." That is for what your hands have sent ahead'—from your disbelief and your killing of the prophets. 'Those who said, "Indeed, Allah has taken a covenant from us not to believe any messenger until he brings us an offering consumed by fire"'—the verse and the one following it, meaning the Jews. 'And you will surely hear from those who were given the Scripture before you'—meaning the Jews—'and from those who associate others with Allah'—meaning from the Arabs—'much abuse'—to the end of the verse. He said: This verse was revealed to the Prophet, peace and blessings be upon him, before he was commanded to fight. 'And when Allah took a covenant from those who were given the Scripture: "You shall make it clear to the people"' up to His saying 'and they will have a painful punishment' ⁹⁸—He said: He took a covenant from the Jewish scholars [regarding] the description of the Prophet, peace and blessings be upon him, that they should not conceal it. But they cast it behind their backs and sold it for a small price and altered his description. And His saying: 'Do not think that those who rejoice in what they have done and love to be praised for what they have not done'—he said: It was revealed concerning some hypocrites. When the Messenger of Allah, peace and blessings be upon him, went on a campaign and returned, they would say: 'If you go on campaign, we will go out with you.' But when he went on campaign, they did not go out with him. And it is said they were the Jews. 'Those who remember Allah standing, sitting, and on their sides'—he said: They pray standing, sitting, and on their sides, meaning lying down. 'Our Lord, indeed we have heard a caller calling to faith, "Believe in your Lord," and we have believed'—he said: The Quran; not all of them saw the Prophet, peace and blessings be upon him. And His saying: 'So those who emigrated and were driven out'

1. مَزَارِيق : Plural of mizraq, a short spear or javelin used for throwing.
2. يَهُدّهُمْ : From hadd, meaning to smash or break violently; here describing Hamza's forceful attack.
3. ابْنَ مُقَطّعَةِ الْبُظُورِ : A derogatory phrase meaning 'son of the one with cut vaginas,' referring to a lowly or despised origin.
4. ثُنّتِهِ : The buttock or the fleshy part of the thigh; the javelin struck him in the buttock.
5. هِنْدٍ بِنْتِ عُتْبَةَ : Hind bint Utbah, a prominent Qurayshi woman, wife of Abu Sufyan, and mother of Muawiyah; she was hostile to Islam initially.
6. الدّيْرِ : A monastery or a high place; here referring to a structure from which a woman shouted.
7. جَزْعِ ظَفَارٍ : Zafar onyx, a type of precious stone from Zafar in Yemen, used in jewelry.
8. وَرِقٍ : Silver; here referring to silver bracelets and rings.
9. رُفِعْنَا : We were taken up or lifted; meaning they were brought to the fortresses for safety.
10. فَارِعٍ : A place name; possibly a fortress or high ground in Medina.
11. ابْنَ الْفُرَيْعَةِ : A derogatory term meaning 'son of the little vagina,' used as an insult.
12. الْجَمْزُ : A rush or quick movement; here describing the women hurrying.
13. تَمّهْ : From tamma, meaning to complete or perfect; here referring to seeking Paradise through complete devotion.
14. أَطِدُهَا : From watada, meaning to fix or press down; here Zubayr pressed his mother down to prevent her from seeing Hamza's body.
15. يَهُدّ : Smashing; same as note 2, describing Hamza's fighting.
16. لَنْ أُصَابَ بِمِثْلِك : I will never be afflicted with the likes of you; expressing the uniqueness of Hamza's loss.
17. وَإِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ : Quran 16:126, advising proportionality in retaliation and the virtue of patience.
18. taḥqir : To belittle or consider insignificant, often in a spiritual context of deeming one's deeds as small compared to others.
19. Muṣʿab ibn ʿUmayr : A prominent companion of the Prophet Muhammad, known for his sacrifice and martyrdom at the Battle of Uhud.
20. wa-kafā Allāhu l-muʾminīna l-qitāl : Quranic phrase (33:25) meaning 'Allah sufficed the believers in battle,' referring to divine assistance.
21. al-kīr : A blacksmith's bellows; used as a simile for heavy, labored breathing.
22. ajāfatnī : From 'ajāfa,' meaning the wound penetrated deeply into the body cavity.
23. wa-lam aram : I did not move or leave; from 'arāma' meaning to stir or depart.
24. yuḥzunuhum : To grieve or sadden them; from 'ḥuzn' (sorrow).
25. al-Mihrās : A place near Medina, possibly a valley or a specific location on the way to Uhud.
26. fiʾatuhu : His group or party; refers to the loyal companions who remained with the Prophet.
27. kānū : They were; here indicating the companions who had gathered around the Prophet.
28. awfā : He stood high or ascended; from 'wafā' meaning to rise or be prominent.
29. talāḥaqa : They gathered together or joined up; from 'laḥiqa' meaning to catch up or reunite.
30. al-qawm : The people; here referring to the group of Muslims who were retreating.
31. kaʾannahum : As if they; indicating that the Muslims' grief vanished upon seeing the Prophet alive.
32. تَخْزِيَتِهِ : His humiliation; refers to Satan's act of causing disgrace or shame.
33. أُرْوِيّةٌ : A female mountain goat, known for agility in climbing.
34. وَما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ : Qur'an 3:144: 'And Muhammad is not but a messenger; [other] messengers have passed away before him...'
35. اللهُمّ لَيْسَ لَهُمْ أَنْ يَعْلُوَنَا : O Allah, they are not to overcome us; a supplication for victory.
36. تَنَاطَحَ الْحَجَفُ : The shields clashed together; indicates deep sleep causing shields to knock against each other.
37. لَوْ كانَ لَنا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنا هاهُنا : Qur'an 3:154: 'If we had any say in the matter, we would not have been killed here.'
38. حَوّاءُ : A bay mare; a horse with a reddish-brown coat.
39. أَشْرَفَ : He looked down upon; to overlook from a height.
40. حَنْظَلَةُ بِحَنْظَلَةَ : Handhalah for Handhalah; referring to the killing of Handhalah ibn Abi 'Amir in retaliation for Handhalah ibn al-Harith.
41. فَعَالِ عَنْهَا : Be above it; a phrase meaning to refrain from mentioning or to elevate oneself above something.
42. عَيْثًا : Mutilation; refers to cutting off noses and ears of the dead.
43. الْمُكَيْمِنِ : The valley; a specific location or a narrow pass.
44. مَا لِي : Why; literally 'what is with me' meaning 'why do I see you...'
45. أَنْ آتِيَ : To come to; here meaning to bring news to the Muslims.
46. mā turīdu ilā dhālika : Literally 'what do you want regarding that?', an expression of reluctance or dismissal.
47. maḍaw : They went on, i.e., they departed.
48. maḍaynā : We continued, i.e., we proceeded on our way.
49. qarnay : Dual of qarn, meaning the two sides or rims of the well.
50. Rātij : A place or clan name; possibly a location in Medina.
51. Ḥabīb : A name; variant reading may be Ḥabīb or Ḥubayb.
52. ṣadaqa Allāhu ʿazza wa-jall : Allah Almighty has spoken the truth; a phrase of affirmation.
53. Sitiq : A name; possibly a variant of Sitiq or Sutaq.
54. Banū Khadira : A sub-tribe of the Ansar, also known as Banu al-Abjar.
55. Nafth : A name; possibly Nafth or Nafth.
56. Banī Ghudayna : A clan; variant reading Ghudayna or Ghudayna.
57. baṣura bihī : He saw him; i.e., caught sight of him.
58. Ibn Dhiyad : Mujadhdhar ibn Dhiyad al-Balawi, a Companion of the Prophet.
59. drawn sword : Arabic: ṣaltan, meaning an unsheathed sword.
60. could not : Arabic: lā yaqdiru, meaning he was unable to find an opportunity.
61. by treachery : Arabic: ghīlatan, meaning by surprise or deceit.
62. greet him : Arabic: yusallimu ʿalayhi, meaning to offer greetings of peace.
63. garment dyed with wars : Arabic: milḥafatun muwarrisatun, a cloak dyed with wars, a yellow dye from a plant.
64. zeal of Satan : Arabic: ḥamiyyata al-shayṭāni, meaning a passionate impulse inspired by Satan.
65. first sleep : Arabic: sinatin min nawmi awwalikum, meaning a slumber or heedlessness.
66. woe to you : Arabic: waylaka, an expression of warning or threat.
67. Julas : A person's name; possibly Julas ibn Suwayd.
68. message : Arabic: ma'lukatan, meaning a message or errand.
69. if it is great : Arabic: wa-in kabirat, meaning even if it is serious or important.
70. Jadara : A woman's name; possibly a reference to a specific person.
71. tribe of 'Awf : Arabic: al-ḥayya ʿawfan, meaning the tribe of 'Awf.
72. Qays ibn Mukhallad : A Companion; some sources say he was martyred at Uhud.
73. al-Julas : A name; possibly al-Julas ibn Talha.
74. Arta' ibn 'Abd Shurahbil : A polytheist killed at Uhud.
75. Qasit : A name; possibly Qasit ibn Shurayh.
76. glancing off : Arabic: shaṭaba, meaning the spear slid off without penetrating deeply.
77. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
78. Hamra' al-Asad : A location about 8 miles from Medina on the road to Mecca.
79. junub : State of major ritual impurity requiring a full-body wash (ghusl) before prayer.
80. takbir : Saying 'Allahu Akbar' (Allah is the Greatest), part of the funeral prayer.
81. harmal : A type of desert plant (Peganum harmala) used for covering.
82. Hijaz : The western region of Arabia containing Mecca and Medina.
83. al-Jardiyya : Barren land without trees or vegetation.
84. Baqi' al-Jabal : A cemetery in Medina, also known as Jannat al-Baqi'.
85. ashab al-'aba' : Companions of the cloak, referring to a group of early Muslims.
86. ribā : Usury or interest, prohibited in Islam.
87. Jāhiliyyah : The period of ignorance before Islam.
88. takbīr : The saying of 'Allāhu akbar' (God is greatest).
89. kabīrah : Major sin; a grave offense in Islamic law.
90. Iblīs : The name of Satan in Islam.
91. ribbiyyūn : A large group of devoted followers; often interpreted as many rabbis or scholars.
92. ruʿb : Terror or awe cast into the hearts of enemies.
93. Badr al-Maw'id : The promised meeting at Badr, a location where a confrontation was agreed upon a year after the Battle of Uhud.
94. baṣā'ir : Inner perceptions or insights; spiritual discernment.
95. Qur'an 3:175 : Reference to the verse about Satan frightening his allies.
96. lahzimatayhi : The two sides of the jaw or the cheekbones.
97. Qur'an 2:245 : Verse about lending Allah a goodly loan.
98. Qur'an 3:187 : Verse about the covenant taken from the People of the Scripture.

The First Part [1]

their homes and were harmed in My cause, and fought and were killed—meaning the Emigrants who were expelled from Mecca. Let not the movement of those who disbelieve in the land deceive you. A brief enjoyment—he says: their trade and their craft. And indeed among the People of the Scripture are those who believe in Allah and what has been revealed to you and what has been revealed to them—meaning Abdullah ibn Salam. O you who have believed, be patient, and vie in patience, and be steadfast, and fear Allah—he said: There was no ribat ¹ at the time of the Prophet, peace and blessings be upon him; rather it was prayer after prayer. And Jabir ibn Abdullah said: When Sa'd ibn Rabi' was killed at Uhud, the Messenger of Allah, peace and blessings be upon him, returned to Medina, then went to Hamra' al-Asad. Sa'd ibn Rabi''s brother came and took Sa'd's inheritance. Sa'd had two daughters, and his wife was pregnant. The Muslims used to inherit according to the custom of the Jahiliyyah ² until Sa'd ibn Rabi' was killed. When his uncle took the wealth—and the inheritance laws had not yet been revealed—and Sa'd's wife was a resolute woman, she prepared food—then invited the Messenger of Allah, peace and blessings be upon him—bread and meat, and she was at that time in al-Asawaf ³. We returned to the Prophet, peace and blessings be upon him, from the morning. While we were sitting with him, mentioning the battle of Uhud and those Muslims who were killed, and mentioning Sa'd ibn Rabi', until the Messenger of Allah, peace and blessings be upon him, said: 'Get up with us!' So we got up with him, twenty men, until we reached al-Asawaf. The Messenger of Allah, peace and blessings be upon him, entered, and we entered with him. We found that she had sprinkled between two walls ⁴ and spread a mat ⁵. Jabir ibn Abdullah said: By Allah, there was no cushion or carpet. We sat, and the Messenger of Allah, peace and blessings be upon him, spoke to us about Sa'd ibn Rabi', asking mercy for him and saying: 'I saw the spears thrust toward him that day until he was killed.' When the women heard that, they wept. The eyes of the Messenger of Allah, peace and blessings be upon him, shed tears, and he did not forbid them from any weeping. Jabir said: Then the Messenger of Allah, peace and blessings be upon him, said: 'A man from the people of Paradise will appear to you.' He said: So we looked to see who would appear. Abu Bakr, may Allah be pleased with him, appeared. We stood up and gave him the good news of what the Messenger of Allah, peace and blessings be upon him, had said. Then he greeted, and they returned the greeting, then he sat. Then the Messenger of Allah, peace and blessings be upon him, said: 'A man from the people of Paradise will appear to you.' So we looked to see who would appear from among the palm branches. Umar ibn al-Khattab, may Allah be pleased with him, appeared. We stood up and gave him the good news of what the Prophet, peace and blessings be upon him, had said. He greeted, then sat. Then he said: 'A man from the people of Paradise will appear to you.' We looked from among the palm branches, and behold, Ali, peace be upon him, appeared. We stood up and gave him the good news of Paradise. Then he came, greeted, and sat. Then food was brought. Jabir said: Food was brought in an amount that would feed one or two men. The Messenger of Allah, peace and blessings be upon him, placed his hand in it and said: 'Take ⁶ in the name of Allah!' So we ate from it until we were satisfied. By Allah, I do not think we moved anything from it. Then the Messenger of Allah, peace and blessings be upon him, said: 'Lift this food!' So they lifted it. Then we were brought fresh dates on a tray, in an early or late season, few. The Messenger of Allah, peace and blessings be upon him, said: 'In the name of Allah, eat!' He said: So we ate until we were satisfied, and I saw in the tray something like what was brought. Then Zuhr ⁷ came, and the Messenger of Allah, peace and blessings be upon him, led us in prayer without touching water. Then he returned to his seat and spoke. Then Asr ⁸ came, and the remainder of the food was brought, and he ate to satiety. The Prophet, peace and blessings be upon him, stood and prayed Asr without touching water. Then Sa'd ibn Rabi''s wife stood and said: 'O Messenger of Allah, Sa'd ibn Rabi' was killed at Uhud. His brother came and took what he left, leaving two daughters with no wealth. Women are married for wealth, O Messenger of Allah.' The Messenger of Allah, peace and blessings be upon him, said: 'O Allah, grant good succession over his legacy. Nothing has been revealed to me concerning this. Return to me when I go back.' When the Messenger of Allah, peace and blessings be upon him, returned to his house, he sat at his door, and we sat with him. The Messenger of Allah, peace and blessings be upon him, experienced distress until we thought that revelation had come to him. He said: Then it was lifted from him, and sweat dripped from his forehead like pearls. He said: 'Bring me Sa'd's wife!' He said: Abu Mas'ud Uqba ibn Amr went out until he brought her. He said: She was a resolute and strong woman. He said: 'Where is your children's uncle?' She said: 'O Messenger of Allah, in his house.' He said: 'Call him to me!' Then the Messenger of Allah, peace and blessings be upon him, said: 'Sit down!' So she sat. He sent a man running to him, and he brought him while he was in Balharith ibn al-Khazraj. He came tired. The Messenger of Allah, peace and blessings be upon him, said: 'Give your brother's daughters two-thirds of what your brother left.' His wife said a takbir ⁹ that the people of the mosque heard. The Messenger of Allah, peace and blessings be upon him, said: 'Give your brother's wife the eighth, and the rest is yours.' He did not give the fetus an inheritance that day. She is Umm Sa'd bint Sa'd ibn Rabi', the wife of Zayd ibn Thabit, the mother of Kharija ibn Zayd. When Umar ibn al-Khattab, may Allah be pleased with him, became caliph, and Zayd had married Umm Sa'd bint Sa'd while she was pregnant, he said: 'If you need to speak about your inheritance from your father, the Commander of the Faithful has today given inheritance to the fetus.' Umm Sa'd was pregnant on the day her father Sa'd was killed. She said: 'I would not ask my brother for anything.' When the polytheists were repelled at Uhud ¹⁰, the first to bring news of Uhud and the repulsion of the polytheists was Abdullah ibn Abi Umayya ibn al-Mughira. He disliked entering Mecca and entered Ta'if, and informed: 'Muhammad's companions have triumphed and we were defeated. I am the first to come to you!' That was when the polytheists were defeated the first time, then the polytheists rallied later and inflicted what they inflicted. The first to inform Quraysh of the killing of Muhammad's companions and Quraysh's victory was Wahshi. And Musa ibn Shayba narrated to me from Qatan ibn Wahb al-Laythi, who said: When Wahshi came to the people of Mecca with the news of the calamity that befell the companions of the Messenger of Allah, peace and blessings be upon him, he traveled on his mount for four days until he reached the mountain pass that overlooks al-Hajun ¹¹. He called out at the top of his voice: 'O assembly of Quraysh!' repeatedly, until the people gathered to him, fearing that he would bring them what they disliked. When he was satisfied with them, he said: 'Rejoice! We have killed Muhammad's companions in a slaughter the like of which has never been in any battle. We wounded Muhammad and inflicted wounds upon him, and I killed the leader of the battalion, Hamza.' The people dispersed in every direction, gloating over the killing of Muhammad's companions and showing joy. Jubayr ibn Mut'im took Wahshi aside and said: 'Watch what you say!' Wahshi said: 'By Allah, I have spoken the truth.' He said: 'Did you kill Hamza?' He said: 'By Allah, I thrust the spear into his belly until it came out between his legs. Then he was called but did not answer. I took his liver and carried it to you to see it.' He said: 'You have removed the grief of our women ¹² and cooled the heat of our hearts ¹³!' He ordered his women that day to resume using perfume and oil. Mu'awiya ibn al-Mughira ibn Abi al-As had fled that day, and he went to...

his face, and slept near the city. When morning came, he entered the city and went to the house of 'Uthman ibn 'Affan, may God be pleased with him, and knocked on his door. His wife, Umm Kulthum bint the Messenger of God, may God bless him and grant him peace, said: 'He is not here; he is with the Messenger of God, may God bless him and grant him peace.' He said: 'Send for him, for I have with me the price of a camel I bought last year, and I have brought its price; otherwise I will go.' So she sent for 'Uthman, and he came. When he saw him, he said: 'Woe to you! You have destroyed me and destroyed yourself. What has brought you?' He said: 'O cousin, I had no one closer to me nor more deserving than you.' So 'Uthman brought him into a corner of the house, then went out to the Prophet, may God bless him and grant him peace, intending to obtain a guarantee of safety for him. Now the Messenger of God, may God bless him and grant him peace, had said before 'Uthman came to him: 'Mu'awiya has arrived in Medina this morning, so seek him out.' So they sought him but did not find him. Some of them said: 'Seek him in the house of 'Uthman ibn 'Affan.' So they entered 'Uthman's house and asked Umm Kulthum, and she pointed to him, and they brought him out from under a donkey of theirs ¹⁴. They took him to the Prophet, may God bless him and grant him peace, while 'Uthman was sitting with the Messenger of God, may God bless him and grant him peace. When 'Uthman saw that he had been brought, he said: 'By Him who sent you with the truth, I only came to ask you to grant him safety. So grant him to me, O Messenger of God!' So he granted him to him and gave him safety, and gave him a respite of three days; if he was found after that, he would be killed. He said: 'Then 'Uthman went out, bought a camel for him, and prepared him, then said: 'Depart!' So he departed. The Messenger of God, may God bless him and grant him peace, set out for Hamra' al-Asad, and 'Uthman went out with the Muslims to Hamra' al-Asad. Mu'awiya stayed until the third day, then mounted his riding beast and set out until he was at Sudur al-'Aqiq. The Messenger of God, may God bless him and grant him peace, said: 'Mu'awiya has come near this morning, so seek him out.' So the people went out in search of him, but he had missed the road. So they went out after him until they caught up with him on the fourth day. Zayd ibn Haritha and 'Ammar ibn Yasir were the fastest in pursuit, and they caught up with him at al-Jamma'. Zayd ibn Haritha struck him, and 'Ammar said: 'I have a right to him!' So 'Ammar shot him with an arrow and they killed him. Then they returned to the Prophet, may God bless him and grant him peace, and informed him. It is also said: He was caught at Thaniyyat al-Sharid, eight miles from Medina, where he had missed the road. They caught up with him and kept shooting him with arrows ¹⁵, making him a target until he died. THE EXPEDITION OF HAMRA' AL-ASAD ¹⁶ It took place on Sunday, the eighth of Shawwal, at the beginning of the thirty-second month. He entered Medina on Friday and was absent for five days. They said: When the Messenger of God, may God bless him and grant him peace, prayed the morning prayer on Sunday, with him were the leading men of the Aws and Khazraj, who had spent the night in the mosque at his door—Sa'd ibn 'Ubada, Hubab ibn al-Mundhir, Sa'd ibn Mu'adh, Aws ibn Khawli, Qatada ibn al-Nu'man, and 'Ubayd ibn Aws, among a number of them. When the Messenger of God, may God bless him and grant him peace, finished the morning prayer, he ordered Bilal to call out: 'The Messenger of God, may God bless him and grant him peace, commands you to pursue your enemy, and only those who fought yesterday are to go out with us.' He said: So Sa'd ibn Mu'adh went back to his house to order his people to march. He said: The wounds among the people were widespread; most of Banu 'Abd al-Ashhal were wounded, indeed all of them. Sa'd ibn Mu'adh came and said: 'The Messenger of God, may God bless him and grant him peace, commands you to pursue your enemy.' He said: Usayd ibn Hudayr, who had seven wounds and was intending to treat them, said: 'Hearing and obeying God and His Messenger!' So he took his weapons and did not stop to treat his wounds, and joined the Messenger of God, may God bless him and grant him peace. Sa'd ibn 'Ubada came to his people, Banu Sa'ida, and ordered them to march. They armed themselves and joined. Abu Qatada came to the people of Khurba, who were treating wounds, and said: 'This is the herald of the Messenger of God, may God bless him and grant him peace, commanding you to pursue your enemy.' So they leaped to their weapons and did not stop ¹⁷ for their wounds. Forty wounded men from Banu Salima went out: al-Tufayl ibn al-Nu'man had thirteen wounds, Kharash ibn al-Simma had ten wounds, Ka'b ibn Malik had a dozen wounds, and Qutba ibn 'Amir ibn Hadida had nine wounds, until they met the Prophet, may God bless him and grant him peace, at Bi'r Abi 'Anaba at the head of the pass—the first road at that time—fully armed, having lined up for the Messenger of God, may God bless him and grant him peace. When the Messenger of God, may God bless him and grant him peace, looked at them with their widespread wounds, he said: 'O God, have mercy on Banu Salima!' Al-Waqidi said: 'Utba ibn Jubayra narrated to me from men of his people, who said: 'Abdullah ibn Sahl and Rafi' ibn Sahl ibn 'Abd al-Ashhal had returned from Uhud with many wounds, 'Abdullah being the more severely wounded. When morning came and Sa'd ibn Mu'adh came to inform them that the Messenger of God, may God bless him and grant him peace, commanded them to pursue their enemy, one of them said to his companion: 'By God, if we miss an expedition with the Messenger of God, it would be a loss! By God, we have no mount to ride, and we do not know what to do!' 'Abdullah said: 'Let us go!' Rafi' said: 'No, by God, I cannot walk.' His brother said: 'Let us go, we will drag each other and take turns ¹⁸!' So they set out crawling. Rafi' grew weak, so 'Abdullah carried him on his back for a stretch ¹⁹ and walked the other stretch, until they came to the Messenger of God, may God bless him and grant him peace, at the evening time, when they were lighting fires. They were brought to the Messenger of God, may God bless him and grant him peace—and his guard that night was 'Abbad ibn Bishr—and he said: 'What detained you two?' They told him of their condition, and he prayed for good for them and said: 'If you live long, you will have mounts of horses, mules, and camels, but that is not better for you!' 'Abd al-'Aziz ibn Muhammad narrated to me from Ya'qub ibn 'Umar ibn Qatada, who said: 'These two are Anas and Mu'nis, and this is their story.' Jabir ibn 'Abdullah said: 'O Messenger of God, a herald called out that only those who fought yesterday should go out with us. I was eager to attend ²⁰, but my father left me in charge of my sisters and said: 'My son, it is not fitting for me and you to leave them with no man with them; I fear for them, as they are weak women, and I am going out with the Messenger of God, may God bless him and grant him peace, hoping that God will grant me martyrdom.' So I stayed behind for them, and God favored him with martyrdom over me, though I had hoped for it. So give me permission, O Messenger of God, to go with you.' So the Messenger of God, may God bless him and grant him peace, gave him permission. Jabir said: 'No one who had not fought yesterday went out with him except me. Some men who had not fought asked his permission, but he refused them. The Messenger of God, may God bless him and grant him peace, called for his banner, which was still tied and had not been untied from yesterday, and gave it to 'Ali, peace be upon him. It is also said he gave it to Abu Bakr. The Messenger of God, may God bless him and grant him peace, went out wounded: on his face was the mark of the two rings of the helmet, he had a head wound on his forehead at the hairline, his incisor was split, his lip was cut from the inside, his right shoulder was weakened by the blow of Ibn Qami'a, and his knees were scraped. The Messenger of God, may God bless him and grant him peace, entered the mosque and prayed two rak'as, while the people had gathered. The people of al-'Awali had come down when the cry reached them.

Then the Messenger of Allah, may Allah bless him and grant him peace, performed two rak'ahs ²¹ and called for his horse at the door of the mosque. Talhah, may Allah be pleased with him, met him, having heard the caller and come out to see when the Messenger of Allah, may Allah bless him and grant him peace, would set out. There was the Messenger of Allah, may Allah bless him and grant him peace, wearing a coat of mail and a helmet ²², with nothing visible of him except his eyes. He said, 'O Talhah, your weapons!' I said, 'Nearby.' Talhah said: So I went out running, put on my coat of mail, took my sword, and placed my shield on my chest, while I had nine wounds, and I was more concerned about the wounds of the Messenger of Allah, may Allah bless him and grant him peace, than my own wounds. Then the Messenger of Allah, may Allah bless him and grant him peace, turned to Talhah and said, 'Do you see the people now?' He said, 'They are at as-Sayyalah ²³.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is what I thought. Indeed, O Talhah, they will not obtain from us the like of yesterday until Allah opens Mecca for us.' And the Messenger of Allah, may Allah bless him and grant him peace, sent three men from Aslam as scouts ²⁴ in pursuit of the people: Salit and Nu'man, the two sons of Sufyan ibn Khalid ibn 'Awf ibn Darim from Banu Sahm, and with them a third from Aslam from Banu 'Uwayr ²⁵, who was not named to us. The third lagged behind them while they were hurrying ²⁶, and the sandal strap ²⁷ of one of them broke. He said, 'Give me your sandal.' He said, 'No, by Allah, I will not!' So one of them struck him with his foot in the chest, and he fell on his back, and he took his sandals. The people reached Hamra' al-Asad ²⁸, making a clamor, consulting about returning, while Safwan forbade them from returning. They caught sight of the two men and turned against them, striking them. The Muslims came to their place of death at Hamra' al-Asad and encamped, and buried them in one grave. Ibn 'Abbas said, 'This is their grave, and they are the two companions.' The Messenger of Allah, may Allah bless him and grant him peace, proceeded with his companions until they encamped at Hamra' al-Asad. Jabir said: Most of our provisions were dates, and Sa'd ibn 'Ubadah brought thirty camels ²⁹ until they reached al-Hamra', and he drove sacrificial camels, so they slaughtered two on one day and three on another. The Messenger of Allah, may Allah bless him and grant him peace, would order them during the day to gather firewood, and when evening came, he ordered us to light fires. So every man lit a fire. Indeed, during those nights we lit five hundred fires, visible from a distant place, and the mention of our camp and fires spread in every direction, until it was among the means by which Allah the Exalted subdued our enemy. Ma'bad ibn Abi Ma'bad al-Khuza'i arrived, who was at that time a polytheist, and Khuza'ah was at peace with the Prophet, may Allah bless him and grant him peace. He said, 'O Muhammad, we were grieved by what befell you ³⁰ among your companions, and we wished that Allah would raise your fortune ³¹ and that the calamity had been to others.' Then Ma'bad ³² went on until he found Abu Sufyan and Quraysh at ar-Rawha' ³³, while they were saying, 'You did not kill Muhammad, nor did you take the maidens as captives; how evil is what you have done!' So they were united in returning, and one of them said among themselves, 'We have done nothing; we killed their nobles and then returned before exterminating them, before they could gather strength'—the speaker being 'Ikrimah ibn Abi Jahl. When Ma'bad came to Abu Sufyan, he said, 'This is Ma'bad, and he has news. What is behind you, O Ma'bad?' He said, 'I left Muhammad and his companions behind me, burning against you like fires, and those who stayed behind from al-Aws and al-Khazraj yesterday have joined him, and they have pledged not to return until they overtake you and take vengeance on you, and they are extremely angry for their people and for those of their nobles you killed.' They said, 'Woe to you! What are you saying?' He said, 'By Allah, I do not think we should depart until we see the forelocks of horses!' Then Ma'bad said, 'What I saw from them made me compose verses: "My mount almost collapsed from the sounds, when the earth flowed with the short-haired ³⁴ multitudes ³⁵, Racing ³⁶ with noble lions, not weaklings ³⁷ nor effeminate ³⁸ cowards ³⁹ at the encounter. So I said, 'Woe to Ibn Harb ⁴⁰ from meeting them, when the valley floor swarms ⁴¹ with the host.'" Among what ⁴² Allah the Exalted used to repel Abu Sufyan and his companions was the speech of Safwan ibn Umayyah before Ma'bad appeared, as he said, 'O people, do not do it! For the people are grieved ⁴³, and I fear they may gather against you those who stayed behind from al-Khazraj. So return while the advantage is yours, for I am not safe if you return that the advantage may be against you.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Safwan was the most guided of them, though he was not guided. By Him in Whose hand is my soul, stones were marked ⁴⁴ for them, and if they had returned, they would have been like yesterday that is gone!' So the people departed quickly, fearing pursuit, and a group from 'Abd al-Qays passed by Abu Sufyan, intending to go to Medina. He said, 'Will you convey ⁴⁵ to Muhammad and his companions what I send you with, on condition that I load your camels with raisins tomorrow at 'Ukaz ⁴⁶ if you come to me?' They said, 'Yes.' He said, 'Wherever you meet Muhammad and his companions, inform them that we have resolved to return to them, and that we are behind you.' So Abu Sufyan went away, and the riders came to the Prophet, may Allah bless him and grant him peace, and his companions at al-Hamra', and informed them of what Abu Sufyan had ordered them. They said, 'Allah is sufficient for us, and He is the best disposer of affairs!' And concerning that Allah, Mighty and Majestic, revealed: "Those who responded to Allah and the Messenger after the wound had afflicted them..." ⁴⁷ the verse. And His saying: "Those to whom the people said, 'Indeed, the people have gathered against you...'" ⁴⁸ the verse. And Ma'bad had sent a man from Khuza'ah to the Messenger of Allah, may Allah bless him and grant him peace, informing him that Abu Sufyan and his companions had departed fearful and terrified. Then the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina. Expedition of Abu Salamah ibn 'Abd al-Asad to Qatan ⁴⁹ against Banu Asad in al-Muharram ⁵⁰, thirty-five months after the Hijrah ⁵¹. Al-Waqidi said: 'Umar ibn 'Uthman ibn 'Abd ar-Rahman ibn Sa'id ibn Yarbu' narrated to me from Salamah ibn 'Abdullah ibn 'Umar ibn Abi Salamah ibn 'Abd al-Asad. And others also narrated to me from the account of this expedition, and the main source of the account is from 'Umar ibn 'Uthman, from Salamah. They said: Abu Salamah ibn 'Abd al-Asad witnessed Uhud, and he was residing among Banu Umayyah ibn Zayd in al-'Aliyah ⁵² when he moved from Quba', with his wife Umm Salamah bint Abi Umayyah. He was wounded at Uhud with a wound on his upper arm, so he returned to his home. Then news came to him that the Messenger of Allah, may Allah bless him and grant him peace, had set out for Hamra' al-Asad, so he mounted a donkey and went out to intercept the Messenger of Allah, may Allah bless him and grant him peace, until he met him when he descended from al-'Asbah ⁵³ at al-'Aqiq ⁵⁴, and he traveled with the Prophet, may Allah bless him and grant him peace, to Hamra' al-Asad. When the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina, he returned with the Muslims and came back from al-'Asbah, and he stayed for a month treating his wound until he thought it had healed, and the wound closed over a hidden infection ⁵⁵ that was not known. When the new moon of al-Muharram appeared, thirty-five months after the Hijrah, the Messenger of Allah, may Allah bless him and grant him peace, called him and said, 'Go out on this expedition, for I have appointed you over it.' And he tied a banner for him and said, 'Travel until you reach the land of Banu Asad, then raid them before their gatherings can assemble against you.' And he advised him to fear Allah and to treat well the Muslims with him. So he set out with one hundred and fifty men on that expedition, among them:

Abu Sabra ibn Abi Ruhm, who is the maternal brother of Abu Salama—his mother being Barra bint Abd al-Muttalib—and Abdullah ibn Suhayl ibn Amr, and Abdullah ibn Makhrama al-Amiri. And from Banu Makhzum: Mu'attib ibn al-Fadl ibn Hamra al-Khuza'i, an ally among them, and Arqam ibn Abi al-Arqam from their own lineage. And from Banu Fihr: Abu Ubayda ibn al-Jarrah and Suhayl ibn Bayda. And from the Ansar: Usayd ibn al-Hudayr, Abbad ibn Bishr, Abu Naila, Abu Abs, Qatada ibn al-Nu'man, Nasr ibn al-Harith al-Zafari, Abu Qatada, Abu Ayyash al-Zuraqi, Abdullah ibn Zayd, and Khabib ibn Yasaf, and those whose names were not mentioned to us. What provoked this was that a man from Tayy came to Medina seeking a woman related to him from Tayy who was married to a man from the Companions of the Messenger of God, may God bless him and grant him peace. He stayed with his in-law, who was among the Companions of the Messenger of God, may God bless him and grant him peace, and informed him that Tulayha and Salama, the sons of Khuwaylid, had left with their people and those who obeyed them, calling them to war against the Messenger of God, may God bless him and grant him peace, intending to approach Medina. They said: "We will march to Muhammad in the heart of his home and attack his outskirts, for they have livestock grazing on the sides of Medina, and we will ride out on horses. We have fattened our horses ⁵⁶, and we will go out on swift camels. If we seize plunder, we will not be caught; if we encounter their army, we have prepared for war. We have horses, and they have none; we have camels like horses, while the people are afflicted—Quraysh recently struck them, so they will not recover for a long time, nor will their forces regroup." Then a man among them named Qays ibn al-Harith ibn Umayr stood up and said: "O people, by God, this is not sound advice! We have no vengeance against them, nor are they easy prey for plunderers. Our land is far from Yathrib, and we do not have a force like that of Quraysh. Quraysh spent a long time traveling among the Arabs seeking their support, having a grievance they pursued. Then they marched, riding camels, leading horses, and carrying weapons with a large number—three thousand fighters besides their followers. Your utmost effort is to go out with three hundred men if you are complete, thus risking yourselves and leaving your land. I do not feel safe that the tide will turn against you." This almost made them doubt the march, though they remained determined. So the man who was among the Companions of the Messenger of God, may God bless him and grant him peace, took him to the Prophet, may God bless him and grant him peace, and informed him of what the man had said. The Messenger of God, may God bless him and grant him peace, then sent Abu Salama, who set out with his companions, and the Tayy man went with him as a guide. They hastened their pace ⁵⁷, and he diverted them from the main road, taking a parallel route, traveling day and night. They outpaced the news and reached the nearest Qatan—a watering place of Banu Asad where their force was gathered—and found livestock. They raided their livestock, seized it, and captured three of their shepherds, while the rest escaped and came to their force, informing them of the news and warning them of Abu Salama's force, exaggerating its size. So the force dispersed in every direction. Abu Salama arrived at the water and found the force had scattered. He camped and divided his companions into three groups to search for camels and sheep: one group stayed with him, and two groups raided in two different directions. He instructed them not to go too far in pursuit and to return to him by nightfall if safe, and ordered them not to separate, appointing a leader over each group. They all returned to him safely, having captured camels and sheep without encountering anyone. Abu Salama then headed back to Medina with all of that, and the Tayy man returned with him. After traveling for a night, Abu Salama said: "Divide your spoils." He gave the Tayy guide his satisfaction from the spoils, then set aside a special portion for the Messenger of God, may God bless him and grant him peace—a slave—then took out the fifth, and divided the rest among his companions, who knew their shares. Then they drove the camels and sheep until they entered Medina. Umar ibn Uthman said: Abd al-Malik ibn Umayr narrated to me from Abd al-Rahman ibn Sa'id ibn Yarbu', from Umar ibn Abi Salama, who said: The one who wounded Abu Salama was Abu Usama al-Jushami, who shot him with a spear in his upper arm on the day of Uhud. He treated the wound for a month, and it healed as we thought. The Messenger of God, may God bless him and grant him peace, sent him in Muharram, at the beginning of the thirty-fifth month, to Qatan, and he was away for about ten days. When he returned to Medina, the wound reopened, and he died three nights before the end of Jumada al-Akhira. He was washed at al-Yasira—the well of Banu Umayya—between the two hills. Its name in the Jahiliyya was al-Abir, but the Messenger of God, may God bless him and grant him peace, named it al-Yasira. Then he was carried from Banu Umayya and buried in Medina. Umar ibn Abi Salama said: My mother observed her waiting period until four months and ten days had passed, then the Messenger of God, may God bless him and grant him peace, married her and consummated the marriage in the remaining nights of Shawwal. My mother used to say: "There is no harm in marriage in Shawwal or consummation in it; the Messenger of God, may God bless him and grant him peace, married me in Shawwal and consummated with me in Shawwal." Umm Salama died in Dhu al-Qa'da in the year fifty-nine. Abu Abdullah al-Waqidi said: I narrated this to Umar ibn Uthman al-Jahshi, and he recognized the expedition and Abu Salama's march to Qatan. He said: "Was the Tayy man named to you?" I said: "No." He said: "He is al-Walid ibn Zuhayr ibn Tarif, the uncle of Zaynab al-Taiyya, who was married to Tulayb ibn Umayr. The Tayy man stayed with him and informed him, so Tulayb took him to the Prophet, may God bless him and grant him peace, and informed him of the news of Banu Asad and their intention to march." The Tayy man returned with them as a guide, and he was a skilled pathfinder ⁵⁸. He traveled with them for four days to Qatan, taking a different route to conceal the news from the people. They came upon the people while they were heedless at a small herd ⁵⁹, but found that the herd had been warned ⁶⁰ and feared them, so they were prepared. They fought, and there were wounds among them, then they separated. Later, the Tayy tribe raided Banu Asad, and again there were wounds between them, and they captured camels and sheep from them. They did not cease from them until Islam came. Al-Waqidi said: Our companions say that Abu Salama is among the martyrs of Uhud due to the wound he received on the day of Uhud, which later reopened. Similarly, Abu Khalid al-Zuraqi, one of the people of al-Aqaba, was wounded in al-Yamama, and during the caliphate of Umar, the wound reopened and he died from it. Umar prayed over him and said: "He is among the martyrs of al-Yamama because he was wounded there." Al-Waqidi said: I narrated the entire story of Abu Salama to Ya'qub ibn Muhammad ibn Abi Sa'sa'a, and he said: Ayyub ibn Abd al-Rahman ibn Abi Sa'sa'a told me: The Messenger of God, may God bless him and grant him peace, sent Abu Salama in Muharram, at the beginning of the thirty-fourth month, with one hundred and twenty-five men, among them Sa'd ibn Abi Waqqas, Abu Hudhayfa ibn Utba, and Salim, the freed slave of Abu Hudhayfa. They traveled by night and hid by day until they reached Qatan. They found that the people had gathered a force, so Abu Salama surrounded them in the darkness of dawn. He exhorted the people, commanded them to fear God, encouraged them to jihad, urged them on, instructed them to pursue thoroughly, and paired every two men together.

Then the one who was present became alert before the people charged against them, so they prepared themselves and took up arms—or those among them who did—and lined up for battle. Sa'd ibn Abi Waqqas charged against a man among them, struck him, severed his leg, and then finished him off. A man from the Bedouins charged against Mas'ud ibn 'Urwa, attacking him with a spear and killing him. The Muslims feared for their companion that he might be stripped of his clothes, so they gathered him to themselves. Then Sa'd shouted, 'What are we waiting for!' So Abu Salama charged, and the polytheists were routed to their stronghold, with the Muslims following them. Then the polytheists scattered in every direction, and Abu Salama refrained from pursuit, so they returned to the camp, buried their companion, and took whatever light goods of the people they could ⁶¹. There were no children in the camp. Then they set off back to Medina. When they were a night's journey away from the water, they lost their way and stumbled upon some camels belonging to them with their herders. They had only deviated from their path, so they drove off the camels and the herders. Their spoils amounted to seven camels. Ibn Abi Sabra narrated to me from al-Harith ibn al-Fudayl, who said: Sa'd ibn Abi Waqqas said: When we lost our way, we hired a man from the Arabs as a guide to show us the path. He said, 'I will lead you to some camels. What will you give me from them?' They said, 'The fifth.' So he guided them to the camels and took his fifth. Expedition of Bi'r Ma'una in Safar, thirty-six months after the Hijra. Muhammad ibn 'Abdullah, 'Abd al-Rahman ibn 'Abd al-'Aziz, Ma'mar ibn Rashid, Aflah ibn Sa'id, Ibn Abi Sabra, Abu Ma'shar, and 'Abdullah ibn Ja'far—all narrated to me a portion of this hadith, some being more comprehensive than others, along with others not named—and I have compiled all that they narrated to me. They said: 'Amir ibn Malik ibn Ja'far, Abu al-Bara', known as Mula'ib al-Asinna ⁶², came to the Messenger of God, may God bless him and grant him peace, and presented him with two horses and two riding camels. The Messenger of God, may God bless him and grant him peace, said, 'I do not accept the gift of a polytheist.' Then the Messenger of God, may God bless him and grant him peace, invited him to Islam, but he did not accept Islam nor did he reject it outright. He said, 'O Muhammad, I see your affair as good and noble. My people are behind me. If you were to send a group of your companions with me, I hope they would respond to your call and follow your command. If they follow you, how mighty your affair would be!' The Messenger of God, may God bless him and grant him peace, said, 'I fear for them the people of Najd.' 'Amir said, 'Do not fear for them. I am their protector against anyone from the people of Najd who might harm them.' There were seventy young men from the Ansar ⁶³ called the Reciters. In the evenings, they would go to a secluded area of Medina and study and pray. When dawn approached, they would draw fresh water and gather firewood, bringing it to the chamber of the Messenger of God, may God bless him and grant him peace. Their families thought they were in the mosque, and the people of the mosque thought they were with their families. The Messenger of God, may God bless him and grant him peace, sent them out, and they set out and were killed at Bi'r Ma'una. The Messenger of God, may God bless him and grant him peace, invoked God against their killers for fifteen nights. Abu Sa'id al-Khudri said they were seventy, but it is also said they were forty, and I have seen confirmation that they were forty. The Messenger of God, may God bless him and grant him peace, wrote a letter with them and appointed al-Mundhir ibn 'Amr al-Sa'idi as their commander. They set out until they reached Bi'r Ma'una, a watering place of the Banu Sulaym, located between the territory of Banu 'Amir and Banu Sulaym, and both regions are considered part of it. Mus'ab ibn Thabit narrated to me from Abu al-Aswad, from 'Urwa, who said: Al-Mundhir set out with a guide from Banu Sulaym called al-Muttalib. When they camped there, they set up camp and let their mounts graze. They sent al-Harith ibn al-Simma and 'Amr ibn Umayya with their grazing animals. They sent Haram ibn Milhan ahead with the letter of the Messenger of God, may God bless him and grant him peace, to 'Amir ibn al-Tufayl and some men of Banu 'Amir. When Haram reached them, they did not read the letter, and 'Amir ibn al-Tufayl jumped on Haram and killed him. He called upon Banu 'Amir for support against them, but they refused. Now 'Amir ibn Malik Abu Bara' had left before the group to the region of Najd and informed them that he had granted protection to Muhammad's companions, so they should not harm them. They said, 'The protection of Abu Bara' will not be violated.' Banu 'Amir refused to march with 'Amir ibn al-Tufayl. When Banu 'Amir refused him, he called upon tribes from Sulaym—'Usayya and Ri'l—for support, and they marched with him and made him their chief. 'Amir ibn al-Tufayl said, 'I swear by God, I will not accept this alone!' So they followed his trail until they found the people, who had grown impatient for their companion and had set out after him. The people met them, with al-Mundhir among them. Banu 'Amir surrounded them and outnumbered them. The people fought until the companions of the Messenger of God, may God bless him and grant him peace, were killed. Al-Mundhir ibn 'Amr remained. They said to him, 'If you wish, we will grant you safety.' He said, 'I will not surrender myself, nor will I accept your amnesty until I reach the place where Haram was killed, and then your protection is void for me.' So they granted him safety until he reached the place where Haram fell, then they renounced their protection of him. Then he fought them until he was killed. That is the meaning of the saying of the Messenger of God, may God bless him and grant him peace: 'He went forth to die' ⁶⁴. Al-Harith ibn al-Simma and 'Amr ibn Umayya approached with the grazing animals, having become suspicious because of the birds hovering over their camp or near it. They kept saying, 'By God, our companions have been killed! By God, only the people of Najd could have killed our companions!' Then one of them ascended a high point of land and saw their companions dead and the horses standing. Al-Harith ibn al-Simma said to 'Amr ibn Umayya, 'What do you think?' He said, 'I think I should go to the Messenger of God, may God bless him and grant him peace, and inform him of the news.' Al-Harith said, 'I would not stay behind from a place where al-Mundhir was killed.' So they advanced toward the people ⁶⁵. Al-Harith fought them, killing two of them, then they captured him and took him prisoner, along with 'Amr ibn Umayya. They said to al-Harith, 'What would you like us to do with you? We do not wish to kill you.' He said, 'Take me to the place where al-Mundhir and Haram were killed, then your covenant with me is void.' They said, 'We will do that.' So they took him there, then released him. He fought them, killing two of them, then was killed. They did not kill him until they thrust their spears at him and pierced him through. 'Amir ibn al-Tufayl said to 'Amr ibn Umayya, who was a prisoner in their hands and had not fought, 'My mother had a vow to free a slave, so you are free on her behalf.' And he cut his forelock. 'Amir ibn al-Tufayl said to 'Amr ibn Umayya, 'Do you recognize your companions?' He said, 'Yes.' He said, 'So he walked among them and asked him about their lineages. Then he said, 'Do you miss any of them?' He said, 'I miss a freedman of Abu Bakr called 'Amir ibn Fuhayra.' He said, 'How was he among you?' He said, 'I said, 'He was one of the best of us and one of the earliest companions of our Prophet.' He said, 'Shall I tell you about him?' And he pointed to a man and said, 'This one stabbed him with his spear, then withdrew his spear and lifted the man high into the sky until, by God, I could not see him.' 'Amr said, 'I said, 'That was 'Amir ibn Fuhayra!' The one who killed him was a man from Banu Kilab called Jabbar ibn Salma. He mentioned that when he stabbed him, he heard him say, 'By God, I have won!' He said, 'I said to myself, 'What does he mean by 'I have won'?' He said, 'So I went to al-Dahhak ibn Sufyan al-Kilabi and told him what had happened and asked him about his saying 'I have won.' He said, 'Paradise.'

He said: "And he presented Islam to me." He said: "So I accepted Islam, and he invited me to Islam because of what I saw of the killing of 'Amir ibn Fuhayrah—his being raised high towards the sky." He said: "And al-Dahhak wrote to the Messenger of God (may God bless him and grant him peace) informing him of my acceptance of Islam and what I saw of the killing of 'Amir ibn Fuhayrah." So the Messenger of God (may God bless him and grant him peace) said: "Indeed, the angels concealed his corpse! And 'Illiyyun (the highest heaven) was sent down." When the news of Bi'r Ma'unah reached the Messenger of God (may God bless him and grant him peace), there came with it, in a single night, the news of their casualties and the casualty of Mirthad ibn Abi Mirthad. And Muhammad ibn Maslamah was sent. The Messenger of God (may God bless him and grant him peace) began to say: "This is the deed of Abu Bara'. I was averse to this." And the Messenger of God (may God bless him and grant him peace) invoked God against their killers after the (first) rak'ah of the dawn prayer, on the morning of that night when the news came to him. When he said: "God hears those who praise Him!" he said: "O God, intensify Your punishment upon Mudar. O God, (bring Your punishment) upon Banu Lihyan, and Zi'b, and Ri'l, and Dhakwan, and 'Usayyah, for they disobeyed God and His Messenger. O God, (bring Your punishment) upon Banu Lihyan, and 'Adal, and al-Qarah. O God, deliver al-Walid ibn al-Walid, and Salamah ibn Hisham, and 'Ayyash ibn Abi Rabi'ah, and the oppressed among the believers. Ghifar—may God forgive them, and Aslam—may God grant them safety!" Then he prostrated. He said that for fifteen (days), and it is said for forty days, until this verse was revealed: "You have no part in the matter, whether He turns to them (in mercy)..." [3:128] the verse. And Anas ibn Malik used to say: "O Lord, seventy of the Ansar on the day of Bi'r Ma'unah!" And Abu Sa'id al-Khudri used to say: "Seventy of the Ansar were killed in (various) places: seventy on the day of Uhud, seventy on the day of Bi'r Ma'unah, seventy on the day of al-Yamamah, and seventy on the day of the Bridge of Abu 'Ubayd." And the Messenger of God (may God bless him and grant him peace) did not feel such grief over any slain as he did over the slain of Bi'r Ma'unah. And Anas ibn Malik used to say: "God revealed concerning them a Qur'an (verse) which we used to recite until it was abrogated: 'Convey to our people that we have met our Lord, and He is pleased with us, and we are pleased with Him.'" They said: "And Abu Bara' set out traveling, and he was a very old, decrepit man. He sent from al-'Is his nephew Labid ibn Rabi'ah with a gift, a horse. The Prophet (may God bless him and grant him peace) returned it and said: 'I do not accept the gift of a polytheist!' So Labid said: 'I did not think that anyone from Mudar would return the gift of Abu Bara'.' The Prophet (may God bless him and grant him peace) said: 'If I were to accept the gift of a polytheist, I would accept the gift of Abu Bara'.' He said: 'Indeed, he has sent (asking) you to treat him for an illness he has'—and he had a tumor (al-dubaylah). So the Prophet (may God bless him and grant him peace) took some dust (jabubah) from the ground, spat into it, then handed it to him and said: 'Mix it with water, then give it to him to drink.' He did so, and he was cured. And it is said that he sent him a container ('ukkah) of honey, and he kept licking it until he was cured." Abu Bara' was at that time traveling among his people, heading for the land of Bali. He passed by al-'Is and sent his son Rabi'ah with Labid, carrying food. The Messenger of God (may God bless him and grant him peace) said to Rabi'ah: "What has become of your father's covenant?" Rabi'ah said: "A blow of a sword or a thrust of a spear has broken it!" The Messenger of God (may God bless him and grant him peace) said: "Yes." So the son of Abu Bara' went out and informed his father. What 'Amir ibn al-Tufayl had done and what he had done to the companions of the Prophet (may God bless him and grant him peace) grieved him, though he had no movement due to old age and weakness. He said: "My nephew, avenge me against Banu 'Amir." And he traveled until they were at a watering place of Bali called al-Hadm. Rabi'ah mounted a horse of his and caught up with 'Amir, who was on a camel of his. He thrust at him with a spear but missed his vital spots. The people shouted, and 'Amir ibn al-Tufayl said: "It did not harm me! It did not harm me!" And he said: "I have fulfilled the covenant of Abu Bara'." And 'Amir ibn al-Tufayl said: "I have forgiven my uncle; this is his deed!" And the Prophet (may God bless him and grant him peace) said: "O God, guide Banu 'Amir and seek my protection (khufrati) from 'Amir ibn al-Tufayl." 'Amr ibn Umayyah came until he arrived before the Prophet (may God bless him and grant him peace), traveling on foot for four (days). When he was at Sudur Qanah, he met two men from Banu Kilab who had come to the Messenger of God (may God bless him and grant him peace) and he had given them garments, and they had a guarantee of safety (aman) from him. 'Amr did not know about this, so he fought them. When they slept, he attacked and killed them because of what Banu 'Amir had done to the companions of Bi'r Ma'unah. Then he came to the Prophet (may God bless him and grant him peace) and informed him of the killing of the companions of Bi'r Ma'unah. He said: "You (survived) from among them!" And it is said that Sa'd ibn Abi Waqqas returned with 'Amr ibn Umayyah. The Prophet (may God bless him and grant him peace) said: "I never sent you on a mission but that you returned to me from among your companions." And it is said that there was no one with them, and there was no one in the expedition except an Ansari. This is the confirmed (report) with us. 'Amr informed the Prophet (may God bless him and grant him peace) about the killing of the two 'Amiri men. He said: "What an evil deed you have done! You killed two men who had a guarantee of safety and protection from me. I will surely pay blood-money for them!" So 'Amir ibn al-Tufayl wrote to him, sending a group of his companions, informing him: "A man from your companions killed two men from our companions, and they had a guarantee of safety and protection from you." So the Messenger of God (may God bless him and grant him peace) paid their blood-money, the blood-money of two free Muslims, and sent it to them. Mus'ab narrated to me, from Abu Aswad, from 'Urwah, who said: "The polytheists were eager to grant safety to 'Urwah ibn al-Salt, but he refused—and he had a close friendship with 'Amir—even though his people, Banu Sulaym, were eager for that. He refused and said: 'I will not accept safety from you, nor do I desire for myself to be spared from the place where my companions fell.' And they said when they were surrounded: 'O God, we find none to convey the greeting to Your Messenger except You, so convey the greeting to him.' So Jibril (peace be upon him) informed him of that." **Listing of those who were martyred from Quraysh** From Banu Taym: 'Amir ibn Fuhayrah. From Banu Makhzum: al-Hakam ibn Kaysan, an ally of theirs. From Banu Sahm: Nafi', from Budayl ibn Warqa'. From the Ansar: al-Mundhir ibn 'Amr, the commander of the people. From Banu Zurayq: Mu'adh ibn Ma'is. From Banu al-Najjar: Haram and Sulaym, the two sons of Milhan. From Banu 'Amr ibn Mabdhul: al-Harith ibn al-Simmah, and Sahl ibn 'Amir ibn Sa'd ibn 'Amr, and al-Tufayl ibn Sa'd. From Banu 'Amr ibn Malik: Anas ibn Mu'adh ibn Anas, and Abu Shaykh Ubayy ibn Thabit ibn al-Mundhir. From Banu Dinar ibn al-Najjar: 'Atiyyah ibn 'Abd 'Amr. And among the slain who was brought back (alive) was Ka'b ibn Zayd ibn Qays—he was killed on the day of al-Khandaq. From Banu 'Amr ibn 'Awf: 'Urwah ibn al-Salt, an ally of theirs from Banu Sulaym. From al-Nabit: Malik ibn Thabit, and Sufyan ibn Thabit. So the total number of those who were martyred whose names are remembered is sixteen men. 'Abdullah ibn Rawahah said, eulogizing Nafi' ibn Budayl—I heard our companions reciting it: "May God have mercy on Nafi' ibn Budayl, / The mercy of one seeking the reward of jihad. A sharp (sword), truthful in encounter when / People speak much, he spoke the word of rectitude." And Anas ibn 'Abbas al-Sulami—he was the maternal uncle of Tu'aymah ibn 'Adi, and Tu'aymah was nicknamed Abu al-Rayyan—went out on the day of Bi'r Ma'unah inciting his people, seeking vengeance for the blood of his nephew, until he killed Nafi' ibn Budayl ibn Warqa'. He said: "You left Ibn Warqa' al-Khuza'i prostrate / In a battlefield, over which the winds blow dust. I remembered Abu al-Rayyan when I recognized him, / And I was certain that day I was the avenger." I heard our companions confirming it. And Hassan ibn Thabit said, eulogizing al-Mundhir ibn 'Amr: "May God bless the son of 'Amr, for he was / Truthful in encounter, and that truthfulness is most fitting."

They said to him two things, so choose between them... and he chose the opinion that was more gentle. Ibn Ja'far recited to me the poem of Hassan: "Pouring forth, not scanty." ⁶⁶ The Expedition of al-Raji' in Safar, at the head of thirty-six months. Musa ibn Ya'qub narrated to me from Abu al-Aswad from 'Urwa, who said: The Messenger of God, may God bless him and grant him peace, sent the companions of al-Raji' as spies to Mecca to inform him of the news of Quraysh. They took the Najdiyya route until they were at al-Raji', when the Banu Lahyan intercepted them. Muhammad ibn 'Abdullah, Ma'mar ibn Rashid, 'Abd al-Rahman ibn 'Abd al-'Aziz, 'Abdullah ibn Ja'far, Muhammad ibn Salih, Muhammad ibn Yahya ibn Sahl ibn Abi Hathma, and Mu'adh ibn Muhammad, among men I have not named ⁶⁷, all narrated to me part of the hadith, and some of them were more comprehensive than others. I have compiled what they narrated to me. They said: When Sufyan ibn Khalid ibn Nubayh al-Hudhali was killed, the Banu Lahyan went to 'Adal and al-Qara, and they assigned them stipends on condition that they come to the Messenger of God, may God bless him and grant him peace, and speak to him, so that he would send out to them a group of his companions to call them to Islam. Then we would kill the one who killed our companion, and take the rest of them to Quraysh in Mecca, and thereby obtain a price for them. For there is nothing more beloved to them than to be brought one of Muhammad's companions, to mutilate him and kill him in retaliation for those of them killed at Badr. So seven men from 'Adal and al-Qara—two tribes belonging to Khuzayma ⁶⁸—came, professing Islam. They said to the Messenger of God, may God bless him and grant him peace: "Islam is widespread among us, so send with us some of your companions to teach us the Qur'an and instruct us in the religion." So he sent with them seven men: Marthad ibn Abi Marthad al-Ghanawi, Khalid ibn Abi al-Bukayr, 'Abdullah ibn Tariq al-Balawi (an ally of the Banu Zafar), his maternal brother Mu'attib ibn 'Ubayd (an ally of the Banu Zafar), Khubayb ibn 'Adiyy ibn Balharith ibn al-Khazraj, Zayd ibn al-Dathinna from the Banu Bayada, and 'Asim ibn Thabit ibn Abi al-Aqlah. It is said they were ten, and their commander was Marthad ibn Abi Marthad; it is also said their commander was 'Asim ibn Thabit ibn Abi al-Aqlah. They set out until they came to a watering place of Hudhayl called al-Raji', near al-Hadda ⁶⁹. Then the men (the 'Adal and al-Qara) went out and called for help against them from their companions whom the Lahyanites had sent. The companions of Muhammad, may God bless him and grant him peace, were suddenly confronted by the people—a hundred archers with swords in their hands. The companions of the Prophet, may God bless him and grant him peace, drew their swords and stood up. The enemy said: "We do not want to fight you; we only want to obtain a price for you from the people of Mecca. You have the covenant and pact of God that we will not kill you." As for Khubayb ibn 'Adiyy, Zayd ibn al-Dathinna, and 'Abdullah ibn Tariq, they surrendered. Khubayb said: "I have a favor with the people." As for 'Asim ibn Thabit, Marthad, Khalid ibn Abi al-Bukayr, and Mu'attib ibn 'Ubayd, they refused to accept their protection or guarantee of safety. 'Asim ibn Thabit said: "I have vowed never to accept the protection of a polytheist." So 'Asim began to fight them, saying: "What excuse have I, while I am tough and a good archer? / The arrows and the bow have their troubles ⁷⁰ / The broad-headed arrows slip off its side / Death is true and life is false / Everything that God decrees befalls / A man, and the man returns to Him / If I do not fight you, may my mother be bereaved ⁷¹." Al-Waqidi said: I have not seen any of our companions deny it. He said: He shot them with arrows until his arrows were exhausted, then he thrust at them with his spear until his spear broke, and the sword remained. He said: "O God, I defended Your religion at the beginning of my day, so protect my flesh at its end!" They used to strip everyone of his companions who was killed. He said: The scabbard of his sword broke, then he fought until he was killed, having wounded two men and killed one. 'Asim said while fighting: "I am Abu Sulayman, and the likes of me are archers / I inherited glory from a noble people / I hit Marthad and Khalid while standing ⁷²." Then they thrust spears into him until they killed him. Sulafa bint Sa'd ibn al-Shahid—her husband and her four sons had been killed; 'Asim had killed two of them, al-Harith and Musafi'—vowed that if God enabled her to get hold of him, she would drink wine from the skull ⁷³ of his head. She offered a hundred camels to whoever brought the head of 'Asim. The Arabs knew this, and the Banu Lahyan knew it, so they wanted to cut off 'Asim's head to take it to Sulafa bint Sa'd to obtain the hundred camels. But God Almighty sent hornets ⁷⁴ upon them, which protected him, so no one could approach him without being stung on the face. A great many of them came, and no one could withstand them. They said: "Leave him until night; when night comes, the hornets will leave him." When night came, God sent a flood upon him—and we saw no clouds in the sky in any direction—so it carried him away and they could not reach him. 'Umar ibn al-Khattab, may God be pleased with him, said, mentioning 'Asim—and 'Asim had vowed that no polytheist should touch him nor he touch a polytheist, out of aversion to impurity. 'Umar, may God be pleased with him, said: "God Almighty protects the believers. So God Almighty prevented them from touching him after his death, just as he refrained in his life." Mu'attib ibn 'Ubayd fought until he was wounded among them, then they got to him and killed him. They set out with Khubayb, 'Abdullah ibn Tariq, and Zayd ibn al-Dathinna until they were at Marr al-Zahran, bound with the bowstrings of their bows. 'Abdullah ibn Tariq said: "This is the first act of treachery! By God, I will not accompany you. I have an example in those (the slain)." They tried to force him, but he refused. He pulled his hand out of its binding, then took his sword. They moved away from him, and he began to charge at them, and they would disperse from him. They threw stones at him until they killed him—his grave is at Marr al-Zahran. They set out with Khubayb ibn 'Adiyy and Zayd ibn al-Dathinna until they brought them to Mecca. As for Khubayb, Hujayr ibn Abi Ihab bought him for eighty mithqals of gold. It is said he bought him for fifty fara'id ⁷⁵; it is also said the daughter of al-Harith ibn 'Amir ibn Nawfal bought him for a hundred camels. Hujayr only bought him for his nephew 'Uqba ibn al-Harith ibn 'Amir to kill him in retaliation for his father, who was killed on the day of Badr. As for Zayd ibn al-Dathinna, Safwan ibn Umayya bought him for fifty fara'id and killed him in retaliation for his father. It is said that some people from Quraysh shared in it. They entered with them in a sacred month, in Dhu al-Qa'da. Hujayr imprisoned Khubayb ibn 'Adiyy in the house of a woman called Mawiyya, a client of the Banu 'Abd Manaf. Safwan ibn Umayya imprisoned Zayd ibn al-Dathinna with some people of the Banu Jumah; it is also said with his slave Nistas. Mawiyya had later embraced Islam and her Islam was good. She used to say: "By God, I have never seen anyone better than Khubayb. By God, I looked at him through the crack ⁷⁶ of the door, and he was in chains, and I know there is not a single grape on earth to eat, yet in his hand there was a bunch of grapes like a man's head, which he was eating. It is nothing but sustenance that God provided him." Khubayb used to perform the night prayer reciting the Qur'an.

The women would hear him and weep, showing tenderness towards him. She said, "I said to him: 'O Khubayb, do you have any need?' He said: 'No, except that you give me sweet water to drink, and do not feed me what has been slaughtered on the nusub ⁷⁷, and inform me when they intend to kill me.'" She said: "When the sacred months had passed and they agreed to kill him, I came to him and informed him. By Allah, I did not see him troubled by that. He said: 'Send me a blade to sharpen.'" She said: "So I sent a razor with the two sons of Abu Husayn. When the boy left, I thought: 'By Allah, the man has taken his revenge. What have I done? I sent this boy with this blade, so he will kill him and say, 'A man for a man.'" When my son brought him the blade, he took it from him and then said jokingly to him: "By your father, you are indeed bold! Did your mother not fear my treachery when she sent you with a blade while you intend to kill me?" Mawiyya said: "I heard that and said: 'O Khubayb, I only gave you safety by the safety of Allah and gave you [the blade] for the sake of your God, not for you to kill my son.'" Khubayb said: "I would not kill him, and we do not consider treachery permissible in our religion." Then she informed him that they would bring him out and fight him in the morning. He said: "So they brought him out in chains until they reached at-Tan'im ⁷⁸. The women, children, slaves, and a group of the people of Mecca went out with him. No one stayed behind—either one with a vendetta, wanting to heal his heart by looking at his vengeance, or one not bearing a grudge, opposing Islam and its people. When they brought him to at-Tan'im, along with Zayd ibn ad-Dathinnah, they ordered a long piece of wood and dug a hole for it. When they brought Khubayb to his wood, he said: 'Will you leave me to pray two rak'ahs?' They said: 'Yes.' So he prayed two rak'ahs, completing them perfectly without prolonging them. Ma'mar narrated to me from az-Zuhri, from 'Amr ibn Abi Sufyan ibn Usayd ibn al-'Ala', from Abu Hurayra, who said: 'The first to establish the practice of two rak'ahs at the time of execution was Khubayb.'" They said: "Then he said: 'By Allah, were it not that you would think I fear death, I would have prayed more.' Then he said: 'O Allah, count them one by one, and kill them all, and leave not one of them.' Mu'awiya ibn Abi Sufyan said: 'I was present at his supplication, and I saw myself—Abu Sufyan would press me to the ground out of fear of Khubayb's supplication. That day, Abu Sufyan pulled me so hard that I fell on my tailbone, and I kept complaining of the fall for a long time.' Huwaytib ibn 'Abd al-'Uzza said: 'I saw myself putting my finger in my ear and running away in fear of hearing his supplication.' Hakim ibn Hizam said: 'I saw myself hiding behind trees out of fear of Khubayb's supplication.' 'Abdullah ibn Yazid narrated to me: Sa'id ibn 'Amr narrated to me: I heard Jubayr ibn Mut'im say: 'I saw myself that day shielding myself with men out of fear of being exposed to his supplication.' Al-Harith ibn Barsa' said: 'By Allah, I did not think that Khubayb's supplication would leave any of them.' 'Abdullah ibn Ja'far narrated to me from 'Uthman ibn Muhammad al-Akhnasi, who said: 'Umar ibn al-Khattab, may Allah be pleased with him, appointed Sa'id ibn 'Amir ibn Hudhaym ⁷⁹ al-Jumahi over Hims. He would experience fainting spells among his companions. This was mentioned to 'Umar ibn al-Khattab, so he asked him during a visit from Hims: 'O Sa'id, what is it that afflicts you? Do you have madness?' He said: 'No, by Allah, O Commander of the Faithful, but I was among those present when Khubayb was killed and heard his supplication. By Allah, it never crosses my mind while I am in a gathering without my fainting.' He said: 'This increased his standing with 'Umar.' Qudama ibn Musa narrated to me from 'Abd al-'Aziz ibn Rummana, from 'Urwa ibn az-Zubayr, from Nawfal ibn Mu'awiya ad-Dili, who said: 'I was present that day at Khubayb's supplication. I did not think that anyone present would escape his supplication. I was standing and then I clung to the ground out of fear of his supplication. Quraysh remained for a month or more with no talk in their assemblies except Khubayb's supplication.'" They said: "When he had prayed the two rak'ahs, they carried him to the wood, then turned him towards Medina and bound him tightly. Then they said: 'Renounce Islam, and we will set you free!' He said: 'No, by Allah, I would not love to renounce Islam even if I were given all that is on the earth!' They said: 'Would you like Muhammad to be in your place while you sit in your house?' He said: 'By Allah, I would not love for Muhammad to be pricked by a thorn while I sit in my house.' They kept saying: 'Renounce, O Khubayb!' He said: 'I will never renounce!' They said: 'By al-Lat and al-'Uzza, if you do not, we will kill you!' He said: 'My death for Allah is but a small thing!' When he refused them, and they had turned his face away from the direction he came, he said: 'As for your turning my face away from the qibla ⁸⁰, indeed Allah says: "Wherever you turn, there is the face of Allah" ⁸¹.' Then he said: 'O Allah, I see only the face of an enemy. O Allah, there is no one here to convey my greetings to Your Messenger, so convey my greetings to him Yourself!' Usama ibn Zayd narrated to me from his father that the Messenger of Allah, may Allah bless him and grant him peace, was sitting with his companions when a state of unconsciousness ⁸² came over him, as used to happen when revelation descended upon him. He said: 'Then we heard him say, "And upon him be peace and the mercy of Allah." Then he said, "This is Jibril conveying to me the greetings of Khubayb."' He said: 'Then they called for the sons of those killed at Badr, and they found them to be forty boys. They gave each boy a spear and said: "This is the one who killed your fathers." So they stabbed him lightly with their spears. He trembled on the wood and turned over, so his face faced the Ka'ba. He said: "Praise be to Allah, who has turned my face towards His qibla, which He is pleased with for Himself, His Prophet, and the believers!" Those who incited the killing of Khubayb were: 'Ikrima ibn Abi Jahl, Sa'id ibn 'Abdullah ibn Qays, al-Akhnas ibn Shariq, and 'Ubayda ibn Hakim ibn Umayya ibn al-Awqas as-Sulami. 'Uqba ibn al-Harith ibn 'Amir was among those present, and he used to say: "By Allah, I did not kill Khubayb. I was only a small boy that day. But a man from Banu 'Abd ad-Dar called Abu Maysara from 'Awf ibn as-Sabbaq took my hand and placed it on the spear, then held my hand and kept stabbing with his hand until he killed him. When he stabbed him with the spear, it slipped, and they shouted: 'O Abu Sirwa'a, how badly Abu Maysara stabbed him!' So Abu Sirwa'a stabbed him until he brought it out from his back. He remained for a while, affirming the oneness of Allah and bearing witness that Muhammad is the Messenger of Allah." Al-Akhnas ibn Shariq said: "If he were to leave off mentioning Muhammad in any state, he would have left it in this state. We have never seen a parent feel for his child what the companions of Muhammad feel for Muhammad, may Allah bless him and grant him peace." They said: "Zayd ibn ad-Dathinnah was with the family of Safwan ibn Umayya, imprisoned in chains. He would pray at night and fast during the day, and he would not eat anything from the slaughtered animals brought to him. This distressed Safwan, and they had treated him well in captivity. Safwan sent to him: 'What food do you eat?' He said: 'I do not eat what is slaughtered for other than Allah, but I drink milk.' He used to fast, so Safwan ordered a bowl of milk for him."

When he broke his fast, he would drink from it until it was like that of the midwife. When he (Zayd) and Khubayb were brought out on the same day, they met, and with each of them was a group (fi'am) of people. Each embraced his companion, and each exhorted his companion to be patient in what had befallen him; then they parted. The one who undertook the killing of Zayd was Nistas, the slave of Safwan. He brought him out to al-Tan'im, and they raised a palm trunk (jadh') for him. He said, "Let me pray two rak'ahs!" So he prayed two rak'ahs, then they lifted him onto the wood. Then they began saying to Zayd, "Return from your new religion and follow our religion, and we will release you!" He said, "No, by Allah, I will never abandon my religion!" They said, "Would it please you that Muhammad were in our hands in your place, and you were in your house?" He said, "It would not please me that Muhammad were pricked by a thorn while I was in my house!" He (the narrator) said: Abu Sufyan ibn Harb said, "No, we have never seen any men's companions love their man more than Muhammad's companions love Muhammad." Hassan ibn Thabit said—a sound (sahihah) tradition I heard from Yunus ibn Muhammad al-Zufari: Would that Khubayb had not been betrayed by a trust, And would that Khubayb had known about the people! Zuhayr ibn al-Agharr and Jami' ransomed him (sharah), And they had long ridden in the sacred months (al-maharma). You granted protection, but when you granted it, you betrayed, And you were, in the districts of al-Raji', the crushing ones (al-lahazima). And Hassan ibn Thabit said—a reliable (thabt) ancient (qadimah) tradition: If there were in the dwelling a chief (qarm) of loyalty, A protector of the truth, penetrating, whose maternal uncle was Anas, Then you, Khubayb, would have settled in a spacious place, And the fetter (al-kabl) and guard would not have been tightened on you. Nor would a worthless band (zi'nfah) have led you to al-Tan'im, From among the tribes whom 'Udas had expelled. So be patient, Khubayb, for killing is an honor, To gardens of bliss the soul returns. They led you (dalluka) treacherously, while they were people of deceit, And you were a guest among them in the house, detained. **The Expedition of Banu al-Nadir** In Rabi' al-Awwal, at the head of thirty-seven months from the Hijrah of the Prophet, may Allah bless him and grant him peace. Muhammad ibn 'Abdullah, 'Abdullah ibn Ja'far, Muhammad ibn Salih, Muhammad ibn Yahya ibn Sahl, Ibn Abi Habibah, and Ma'mar ibn Rashid narrated to me, among men whom I did not name—each narrated to me part of this account, and some of the people were more comprehensive in it than others, and I have collected all that they narrated to me. They said: 'Amr ibn Umayyah came from Bi'r Ma'unah until he was at Qanah. He met two men from Banu 'Amir and asked their lineage, and they gave it. He confronted them (qabalahuma) until, when they slept, he leaped upon them and killed them. Then he went out until he came to the Messenger of Allah, may Allah bless him and grant him peace, at that very hour, in the time it takes to milk a sheep. He informed him of their story, and the Messenger of Allah, may Allah bless him and grant him peace, said: "What an evil thing you have done! They had from us a guarantee of safety (aman) and a covenant ('ahd)!" He said: "I did not know; I thought they were still in their polytheism, and their people had done to us what they did of treachery against us." He brought their spoils (salab), and the Messenger of Allah, may Allah bless him and grant him peace, ordered that their spoils be set aside until they were sent with their blood-money (diyah). That was because 'Amir ibn al-Tufayl sent to the Messenger of Allah, may Allah bless him and grant him peace: "A man of your companions has killed two men of my people, and they had from you a guarantee of safety and a covenant, so send their blood-money to us." So the Messenger of Allah, may Allah bless him and grant him peace, set out to Banu al-Nadir to seek their help in paying their blood-money, for Banu al-Nadir were allies (hulafa') of Banu 'Amir. The Messenger of Allah, may Allah bless him and grant him peace, went out on Saturday and prayed in the mosque of Quba', with him a group (rahṭ) of the Emigrants (Muhajirun) and Helpers (Ansar). Then he came to Banu al-Nadir and found them in their meeting-place (nadihim). The Messenger of Allah, may Allah bless him and grant him peace, and his companions sat down, and the Messenger of Allah, may Allah bless him and grant him peace, spoke to them, asking them to help him with the blood-money of the two Kalbi men whom 'Amr ibn Umayyah had killed. They said: "We will do so, O Abu al-Qasim, as you wish. It is time for you to visit us and come to us; sit until we feed you!" The Messenger of Allah, may Allah bless him and grant him peace, was leaning against a house of their houses. Then some of them conferred privately with others (khala ba'duhum ila ba'din fa-tanajaw), and Huyayy ibn Akhtab said: "O company of Jews, Muhammad has come to you with a small band (nafir) of his companions, not reaching ten—with him are Abu Bakr, 'Umar, 'Ali, al-Zubayr, Talhah, Sa'd ibn Mu'adh, Usayd ibn Hudayr, and Sa'd ibn 'Ubadah—so throw stones upon him from above this house under which he is, and kill him! You will never find him more alone than at this hour! For if he is killed, his companions will disperse; those with him from Quraysh will return to their sanctuary (haram), and those here from al-Aws and al-Khazraj, your allies, will remain. Whatever you have ever wanted to do, do it now!" 'Amr ibn Jihash said: "I will go up onto the house and throw a rock upon him." Salam ibn Mishkam said: "O my people, obey me this once and disobey me forever! By Allah, if you do this, it will certainly be reported that we have betrayed him, and this is a breach of the covenant between us and him. Do not do it! Indeed, by Allah, if you do what you intend, there will arise from them a supporter of this religion until the Day of Resurrection, who will exterminate the Jews and make his religion prevail!" He had prepared (hayya'a) the rock to let it fall upon the Messenger of Allah, may Allah bless him and grant him peace, and to send it down. When he raised it, the news of what they had intended came to the Messenger of Allah, may Allah bless him and grant him peace, from heaven. So the Messenger of Allah, may Allah bless him and grant him peace, rose quickly, as if he needed to relieve himself, and headed toward Medina. His companions sat talking, thinking that he had stood up to relieve himself. When they despaired of that, Abu Bakr, may Allah be pleased with him, said: "Our staying here is nothing; the Messenger of Allah, may Allah bless him and grant him peace, has gone for some matter." So they stood up. Huyayy said: "Abu al-Qasim has hurried! We intended to fulfill his need and feed him breakfast." The Jews regretted what they had done. Kinanah ibn Suwayra' said to them: "Do you know why Muhammad stood up?" They said: "No, by Allah, we do not know, nor do you know!" He said: "Yes, by the Torah, I do know. Muhammad has been informed of what you intended of treachery. Do not deceive yourselves. By Allah, he is the Messenger of Allah, and he only stood up because he was informed of what you intended. He is the last of the prophets. You used to hope that he would be from the sons of Aaron, but Allah placed him where He willed. Our books and what we have studied in the Torah, which has not been altered or changed, state that his birthplace is Mecca, his city of emigration (dar hijratihi) is Yathrib, and his description is exactly as it is, not differing by a letter from what is in our book. What he brings to you is more worthy than your warring against him. It is as if I see you departing, your children crying (yatadagha), you have left your houses empty (khulufan) and your wealth—which is your honor. So obey me in two qualities; the third has no good in it!" They said: "What are they?" He said: "Submit (tuslimun) and enter with Muhammad, so you will be safe regarding your wealth and children, and you will be among the elite ('iliyah) of his companions, your wealth will remain in your hands, and you will not be expelled from your homes." They said: "We will not abandon the Torah and the covenant of Moses!" He said: "Then he will send to you: 'Leave my land.' Say 'Yes'—for he will not deem lawful for himself your blood or wealth—and your wealth will remain; if you wish, sell it, and if you wish, keep it." They said: "As for this, yes." He said: "But by Allah, the other (i.e., Islam) is better for me." He said: "By Allah, were it not that I would disgrace you, I would have submitted. But by Allah, Sha'tha' will never revile me for my submission until what befalls you befalls me"—and his daughter was Sha'tha', whom Hassan used to mention in his poetry (yansibu biha).

Sallam ibn Mishkam said: "I was indeed averse to what you did. He is sending to us: 'Leave my house, do not respond to him, O Huyayy, and grant him the right to leave. So leave his land!'" He said: "I will do it; I will leave!" When the Messenger of God, may God bless him and grant him peace, returned to Medina, his companions followed him. They met a man coming out of Medina and asked him: "Did you meet the Messenger of God, may God bless him and grant him peace?" He said: "I met him at the bridge, entering." When his companions reached him, they found that he had sent for Muhammad ibn Maslamah to summon him. Abu Bakr said: "O Messenger of God, you left without our knowledge." The Messenger of God, may God bless him and grant him peace, said: "The Jews intended to betray me, but God informed me of that, so I left." Muhammad ibn Maslamah came, and he said: "Go to the Jews of Banu al-Nadir and say to them: 'The Messenger of God has sent me to you to tell you to leave his land.'" When he came to them, he said: "The Messenger of God has sent me to you with a message, but I will not mention it to you until I remind you of something you know." He said: "I adjure you by the Torah that God revealed to Moses: Do you know that I came to you before Muhammad, may God bless him and grant him peace, was sent, while the Torah was among you, and you said to me in this your assembly: 'O Ibn Maslamah, if you wish, we will feed you lunch, and if you wish, we will make you a Jew.' I said to you: 'Feed me lunch and do not make me a Jew, for by God, I will never become a Jew!' So you fed me lunch in a plate of yours—by God, it is as if I am looking at it, like a piece of onyx ⁸³—and you said to me: 'What prevents you from our religion except that it is the religion of the Jews? As if you desire the Hanifiyyah ⁸⁴ that you have heard of. Indeed, Abu 'Amir has rejected it and is not upon it. Your companion has come to you, the laughing one, the fighter, with redness in his eyes, coming from Yemen, riding a camel, wearing a cloak, content with a morsel, his sword on his shoulder, with no sign with him. He speaks wisdom, as if he is your palm branch ⁸⁵. By God, there will surely be in this town of yours plunder, killing, and mutilation!'" They said: "O God, yes, we said that to you, but it is not him." He said: "I have finished. The Messenger of God, may God bless him and grant him peace, has sent me to you to say: 'You have broken the covenant that I made with you by what you intended of betrayal against me!'" And he informed them of the opinion they had held and of 'Amr ibn Jahhash's appearance on the roof to throw the rock. They fell silent and did not say a word. And he said: "Leave my land, for I have given you ten days. Whoever is seen after that, I will strike his neck!" They said: "O Muhammad, we did not think that a man from al-Aws would bring this." Muhammad said: "Hearts have changed." So they remained for days preparing themselves, and they sent for their camels at Dhu al-Majdar ⁸⁶ to be brought, and they hired camels from some people of Ashja' ⁸⁷ and began preparing. While they were doing that, the messenger of Ibn Ubayy came to them—Suwayd and Da'is came to them and said: "'Abdullah ibn Ubayy says: 'Do not leave your homes and your property, but stay in your fortresses, for I have two thousand of my people and others of the Arabs who will enter your fortress with you and die to the last man before you are reached. Qurayzah will support you, for they will not abandon you, and your allies from Ghatafan will support you.'" Ibn Ubayy also sent to Ka'b ibn Asad to speak to him to support his companions, but he said: "Not a single man from Banu Qurayzah will break the covenant." So Ibn Ubayy despaired of Qurayzah and wanted to embroil the matter between Banu al-Nadir and the Messenger of God, may God bless him and grant him peace. He kept sending to Huyayy until Huyayy said: "I will send to Muhammad to inform him that we will not leave our homes and our property, so let him do as he pleases." Huyayy was deluded by what Ibn Ubayy said, and Huyayy said: "We will fortify our fortresses, then bring in our livestock ⁸⁸, block our alleys ⁸⁹, and move stones to our fortresses. We have enough food for a year, and our water is constant ⁹⁰ in our fortresses; we do not fear its being cut off. Do you think Muhammad will besiege us for a year? We do not think so." Sallam ibn Mishkam said: "Your soul has deluded you with falsehood, O Huyayy. By God, were it not that your opinion would be deemed foolish or you would be disparaged, I would separate from you with those of the Jews who obey me. Do not do this, O Huyayy, for by God, you know and we know with you that he is the Messenger of God and that his description is with us. If we do not follow him and envy him because prophethood has gone out from the children of Aaron, then come, let us accept the safety he has given us and leave his land. You know that you opposed me in the betrayal against him. When the time of fruit comes, we or whoever of us comes can come to his fruit, sell it, or do as he pleases, then return to us, as if we had never left our land, since our property is in our hands. We are only honored among our people by our property and our deeds. If our property leaves our hands, we will be like other Jews in humiliation and poverty. And if Muhammad marches against us and besieges us in these fortresses for one day, then we offer him what he sent to us, he will not accept it and will refuse us." Huyayy said: "Muhammad will not besiege us unless he finds an opportunity from us; otherwise he will leave. Ibn Ubayy has promised me what you have seen." Sallam said: "The word of Ibn Ubayy is nothing. Ibn Ubayy only wants to involve you in destruction so that you fight Muhammad, then he sits in his house and leaves you. He sought help from Ka'b ibn Asad, but Ka'b refused and said: 'Not a single man from Banu Qurayzah will break the covenant while I am alive.' Moreover, Ibn Ubayy promised his allies from Banu Qaynuqa' the same as he promised you, until they fought and broke the covenant, besieged themselves in their fortresses, and waited for Ibn Ubayy's support, but he sat in his house and Muhammad marched against them and besieged them until they submitted to his judgment. Ibn Ubayy does not support his allies or those who used to protect him from all people. We have always fought with our swords alongside al-Aws in all their wars until their wars ended, and Muhammad came and mediated between them. Ibn Ubayy is neither a Jew in the religion of the Jews, nor on the religion of Muhammad, nor on the religion of his people. So how can you accept a word he said?" Huyayy said: "My soul refuses nothing but enmity towards Muhammad and fighting him." Sallam said: "It is, by God, our expulsion from our land, the loss of our property, the loss of our honor, or the captivity of our offspring along with the killing of our fighters." But Huyayy refused except to fight the Messenger of God, may God bless him and grant him peace. Saruk ⁹¹ ibn Abi al-Huqayq—who was weak in his mind among them, as if he had madness—said to him: "O Huyayy, you are an ill-omened man; you will destroy Banu al-Nadir!" Huyayy became angry and said: "All of Banu al-Nadir have spoken to me, even this madman." His brothers struck him and said to Huyayy: "Our affair is subject to your command; we will not oppose you." So Huyayy sent his brother Judayy ibn Akhtab to the Messenger of God, may God bless him and grant him peace: "We will not leave our homes and our property, so do what you will." And he ordered him to go to Ibn Ubayy and inform him of his message to Muhammad, and to urge him to hasten the support he had promised. So Judayy ibn Akhtab went to the Messenger of God, may God bless him and grant him peace, with what Huyayy had sent. He came to the Messenger of God, may God bless him and grant him peace, while he was sitting with his companions, and informed him. The Messenger of God, may God bless him and grant him peace, proclaimed the takbir ⁹², and the Muslims proclaimed the takbir with his takbir, and said: "I have declared war on the Jews!"

Judayy went out until he entered upon Ibn Ubayy, who was sitting in his house with a group of his allies, while the herald of the Messenger of God, may God bless him and grant him peace, had called out commanding them to march against Banu al-Nadir. Then Abdullah ibn Abdullah ibn Ubayy entered upon his father Abdullah and the group with him, and with him was Judayy ibn Akhtab. He put on his armor and took his sword and went out running. Judayy said: When I saw Ibn Ubayy sitting in a corner of the house and his son armed, I despaired of his support and went out running to Huyayy. He said: What is behind you? I said: Evil! As soon as I informed Muhammad of what you sent to him, he proclaimed the takbir ⁹³ and said, 'I have declared war on the Jews.' He said: This is a trick from him. He said: And I came to Ibn Ubayy and informed him, and Muhammad's herald called for marching against Banu al-Nadir. He said: And what did Ibn Ubayy reply to you? Judayy said: I saw no good from him. He said: I will send to my allies and they will enter with you. The Messenger of God, may God bless him and grant him peace, marched with his companions and prayed the afternoon prayer in the open space of Banu al-Nadir. When they saw the Messenger of God, may God bless him and grant him peace, and his companions, they stood on the walls of their fortresses with arrows and stones. Qurayza ⁹⁴ kept apart from them and did not aid them with weapons or men, nor did they approach them. They kept shooting that day with arrows and stones until it grew dark, and the companions of the Messenger of God, may God bless him and grant him peace, kept arriving ⁹⁵, those who had been delayed for their needs, until they were complete at the evening prayer. When the Messenger of God, may God bless him and grant him peace, prayed the evening prayer, he returned to his house with ten of his companions, wearing armor and on a horse. He had appointed Ali, peace be upon him, over the army, and it is said Abu Bakr, may God be pleased with him. The Muslims spent the night besieging them, proclaiming the takbir until morning. Then Bilal gave the call to prayer in Medina, and the Messenger of God, may God bless him and grant him peace, went out with his companions who were with him and prayed with the people in the open space of Banu Khatma. He appointed Ibn Umm Maktum over Medina, and a leather tent was carried with the Messenger of God, may God bless him and grant him peace. Yahya ibn Abd al-Aziz narrated to me: The tent was made of gharb ⁹⁶ with musuh ⁹⁷ on it, sent by Sa'd ibn Ubada. He ordered Bilal to pitch it in the place of the small mosque in the open space of Banu Khatma, and the Messenger of God, may God bless him and grant him peace, entered the tent. There was a man among the Jews called Azwak, who was a left-handed archer. He shot and his arrow reached the tent of the Prophet, may God bless him and grant him peace. So he ordered his tent to be moved to the Mosque of al-Fadikh ⁹⁸ and it was moved away from the arrows. They spent the evening, and Ibn Ubayy did not approach them nor any of his allies, and he sat in his house. Banu al-Nadir despaired of his support. Sallam ibn Mishkam and Kinana ibn Suwayra' began saying to Huyayy: Where is the support of Ibn Ubayy as you claimed? Huyayy said: What can I do? This is a battle decreed upon us. The Messenger of God, may God bless him and grant him peace, kept on his armor and spent the night, and he continued besieging them. When it was one of the nights, Ali ibn Abi Talib, peace be upon him, was missed near the evening prayer. The people said: We do not see Ali, O Messenger of God. The Messenger of God, may God bless him and grant him peace, said: Leave him, for he is engaged in some of your affairs! It was not long before he came with the head of Azwak and threw it before the Messenger of God, may God bless him and grant him peace, and said: O Messenger of God, I lay in ambush for this vile man and saw a brave man. I said: How daring he is to go out when we have evening, seeking a moment of heedlessness from us. He came brandishing his sword with a group of Jews, so I attacked him and killed him, and his companions fled but did not go far. If you send with me a group, I hope to capture them. So he sent with him Abu Dujana and Sahl ibn Hunayf with ten of his companions, and they caught them before they entered their fortress, killed them, and brought their heads. The Messenger of God, may God bless him and grant him peace, ordered their heads to be thrown into one of the wells of Banu Khatma. Sa'd ibn Ubada used to carry dates to the Muslims, and they stayed in their fortress. The Messenger of God, may God bless him and grant him peace, ordered the palm trees to be cut down and burned. He appointed two of his companions to cut them: Abu Layla al-Mazini and Abdullah ibn Sallam. Abu Layla cut the ajwa ⁹⁹ and Abdullah ibn Sallam cut the lawn ¹⁰⁰. They were questioned about that. Abu Layla said: The ajwa was more harmful to them. Ibn Sallam said: I knew that God would grant him their wealth, and the ajwa was the best of their wealth. So revelation came down about that, approving what we both did: 'Whatever you cut down of the palm trees ¹⁰¹—the various kinds of palms—for what Ibn Sallam did, or left standing on their roots' meaning the ajwa, 'it was by God's permission.' And Abu Layla cut the ajwa 'and that He might disgrace the wicked' meaning Banu al-Nadir, as God's approval of what both groups did. When the ajwa was cut, the women tore their collars, struck their cheeks, and called for woe. The Messenger of God, may God bless him and grant him peace, said: What is the matter with them? It was said: They are distressed over the cutting of the ajwa. The Messenger of God, may God bless him and grant him peace, said: Indeed, the like of the ajwa is grieved over. Then the Messenger of God, may God bless him and grant him peace, said: The ajwa and the atiq—the male palm used for pollination—are from Paradise, and the ajwa is a cure for poison. When they cried out, Abu Rafi' Sallam shouted at them: If the ajwa is cut here, we have ajwa in Khaybar. An old woman among them said: Khaybar! Will the same be done to it? Abu Rafi' said: May God break your mouth! My allies in Khaybar are ten thousand fighters. This reached the Messenger of God, may God bless him and grant him peace, and he smiled. They were distressed over the cutting of the ajwa, and Sallam ibn Mishkam began saying: O Huyayy, the palm branch is better than the ajwa; it is planted and does not bear fruit for thirty years, and it is cut! So Huyayy sent to the Messenger of God, may God bless him and grant him peace: O Muhammad, you used to forbid corruption; why do you cut the palm trees? We will give you what you asked and leave your land. The Messenger of God, may God bless him and grant him peace, said: I will not accept it today, but leave from it, and you may have what the camels carry except the armor. Sallam said: Accept, woe to you, before you accept something worse than this! Huyayy said: What could be worse than this? Sallam said: He will take the offspring captive and kill the fighters along with the wealth. Today, wealth is easier for us if we avoid this matter of killing and captivity. But Huyayy refused for a day or two. When Yamin ibn Umayr and Abu Sa'd ibn Wahb saw that, one said to the other: Indeed, you know that he is the Messenger of God, so what are you waiting for to become Muslim and be safe for our blood and wealth? So they came down at night and became Muslim, thus securing their blood and wealth. Then the Jews surrendered on condition that they have what the camels carry except the armor. When the Messenger of God, may God bless him and grant him peace, expelled them, he said to Ibn Yamin: Have you not seen your cousin Amr ibn Jihash and what he intended to kill me? He was the husband of his sister, as Ruwa' bint Umayr was married to Amr ibn Jihash. Ibn Yamin said: I will suffice you against him, O Messenger of God. So he gave a man from Qays ten dinars—and it is said five wasq ¹⁰² of dates—to kill Amr ibn Jihash. He ambushed him and killed him. Then Ibn Yamin came to the Prophet, may God bless him and grant him peace, and informed him of his killing, and he was pleased with that.

The Messenger of Allah, may Allah bless him and grant him peace, besieged them for fifteen days, then the Messenger of Allah, may Allah bless him and grant him peace, expelled them from Medina, and Muhammad ibn Maslamah oversaw their expulsion. They said: 'We have debts owed to us by people with fixed terms.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Hasten and reduce [the debts].' Abu Rafi' Sallam ibn Abi al-Huqayq had one hundred and twenty dinars owed by Usayd ibn Hudayr, due in a year, so he settled with him for taking his principal of eighty dinars, and cancelled the remainder. During their siege, they demolished their houses from their side, while the Muslims demolished from their side and burned [them] until the peace agreement was reached. Then they departed, carrying wood and the door-frames ¹⁰³. The Messenger of Allah, may Allah bless him and grant him peace, said to Safiyyah bint Huyayy: 'If only you had seen me tying the saddle for your maternal uncle Bahri ibn Amr and expelling him from it!' They carried the women and children, and they set out past Banu al-Harith ibn al-Khazraj, then past al-Jabaliyyah, then past al-Jisr until they passed by the Musalla, then they cut through the market of Medina, with the women in howdahs ¹⁰⁴ wearing silk and brocade, and green and red silk velvet garments. The people had lined up for them, and they passed in file ¹⁰⁵ after file, carried on six hundred camels. The Messenger of Allah, may Allah bless him and grant him peace, said:

1. ribat : A term meaning steadfastness in faith, often associated with guarding frontiers or performing acts of worship continuously.
2. Jahiliyyah : The pre-Islamic period of ignorance, characterized by polytheism and tribal customs.
3. al-Asawaf : A place near Medina, possibly a garden or estate.
4. between two walls : Refers to the area between two walls or pillars, likely indicating a courtyard or room.
5. khasaafah : A mat made from palm leaves or reeds.
6. Take : An imperative to begin eating, often used in Islamic tradition.
7. Zuhr : The midday prayer in Islam.
8. Asr : The afternoon prayer in Islam.
9. takbir : The phrase 'Allahu Akbar' (Allah is the Greatest), often uttered in joy or praise.
10. repelled at Uhud : Refers to the Battle of Uhud, where the polytheists initially retreated but later returned.
11. al-Hajun : A mountain pass or cemetery near Mecca.
12. removed the grief of our women : An expression meaning that the news brought relief and joy to the women of Quraysh.
13. cooled the heat of our hearts : An idiom meaning that the news soothed their anger or grief.
14. himāra : A donkey; here used as a makeshift shelter or hiding place.
15. nubl : Arrows; plural of nabl.
16. Ghazwat Ḥamrā' al-Asad : The expedition to Hamra' al-Asad, a location about 8 miles from Medina, undertaken after the Battle of Uhud to pursue the retreating Quraysh.
17. mā 'arrajū : They did not stop or delay; from 'araja, to halt.
18. natajārru wa naqṣid : We will drag each other and take turns; from jarra (to drag) and qaṣada (to intend, to go straight).
19. ʿuqba : A stretch or stage of a journey; here meaning a portion of the road.
20. ḥarīṣan ʿalā al-ḥuḍūr : Eager to attend; from ḥaraṣa, to be keen or desirous.
21. rak'ah : A unit of Islamic prayer, consisting of a series of standing, bowing, prostrating, and sitting positions.
22. mighfar : A helmet, typically made of mail or metal, worn as part of armor.
23. as-Sayyalah : A place name, likely a valley or area near Medina.
24. tali'ah : Scouts or advance guard sent to gather intelligence.
25. Banu 'Uwayr : A sub-tribe of Aslam.
26. yajmizan : Hurrying or moving quickly, possibly with a specific gait.
27. qibal : The strap of a sandal that goes between the toes or across the foot.
28. Hamra' al-Asad : A place name, literally 'Red (place) of the Lion', located about 8 miles from Medina.
29. jamal : A camel, specifically a male camel used for transport.
30. aazza 'alayna ma asabak : An expression of sympathy, meaning 'we were grieved by what befell you'.
31. a'la ka'bak : Idiom meaning 'raise your fortune' or 'elevate your status'.
32. Ma'bad : Ma'bad ibn Abi Ma'bad al-Khuza'i, a polytheist at the time who later became Muslim.
33. ar-Rawha' : A place about 40 miles from Medina on the way to Mecca.
34. jurd : Short-haired horses, or horses with short coats.
35. ababil : Multitudes or flocks, often used for birds or groups in succession.
36. ta'du : Running or racing swiftly.
37. tanabilah : Weaklings or cowardly persons, derived from 'tanbal' meaning lazy or weak.
38. mil : Effeminate or soft, lacking in courage.
39. ma'azil : Cowards or those who avoid fighting, from 'azl' meaning separation.
40. Ibn Harb : Abu Sufyan, whose father was Harb ibn Umayyah.
41. taghatmatat : Swarmed or became crowded, from 'ghatm' meaning to fill or cover.
42. mimma radda : Among what repelled or turned back.
43. hazinu : Grieved or sorrowful, from 'huzn' meaning sadness.
44. suwwimat : Marked or designated, from 'wasm' meaning branding or marking.
45. muballighu : Conveyers or deliverers of a message.
46. 'Ukaz : A famous market in pre-Islamic and early Islamic Arabia, near Mecca.
47. al-qarh : Wound or injury, referring to the wounds suffered at Uhud.
48. al-ayah : Verse of the Quran, specifically referring to Quran 3:173-174.
49. Qatan : A place in the territory of Banu Asad, possibly a well or valley.
50. al-Muharram : The first month of the Islamic lunar calendar.
51. Hijrah : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
52. al-'Aliyah : The higher part of Medina, referring to the elevated areas.
53. al-'Asbah : A place near Medina, possibly a mountain or pass.
54. al-'Aqiq : A valley near Medina, known for its watercourse.
55. baghy : A hidden infection or pus under a healed wound.
56. أَرْبَعْنَا : We have fattened our horses, i.e., prepared them for battle.
57. فَأَغَذّوْا : They hastened their pace, i.e., traveled quickly.
58. خِرّيتًا : A skilled pathfinder or guide who knows the routes well.
59. صِرْمَةَ : A small herd of camels or sheep.
60. نَذِرُوا : They had been warned or alerted.
61. al-mahalla : The camp or encampment where the Muslims had been staying.
62. Mula'ib al-Asinna : A nickname meaning 'Player with Spears,' given to 'Amir ibn Malik due to his prowess in battle.
63. shababa : Young men; here referring to the seventy young men from the Ansar known as the Reciters (al-Qurra').
64. a'naqa li-yamut : A phrase meaning 'He went forth to die,' indicating al-Mundhir's determination to fight until martyrdom.
65. aqbala li-l-qawm : They advanced toward the enemy, i.e., they charged at them.
66. سحّا غير نزر : A line from a poem by Hassan ibn Thabit, meaning 'pouring forth, not scanty'.
67. مِمّنْ لَمْ أُسَمّ : Literally 'among those I have not named', referring to additional narrators not specified.
68. إلَى خُزَيْمَةَ : Khuzayma is a tribe; the phrase indicates that 'Adal and al-Qara are subtribes of Khuzayma.
69. الْهَدّةِ : Al-Hadda: a place near al-Raji'.
70. بَلَابِلُ : Plural of bulbul, meaning 'troubles' or 'afflictions'.
71. فَأَمّى هابل : An oath meaning 'may my mother be bereaved of me'.
72. أَصَبْت مَرْثَدًا وَخَالِدًا قِيَامًا : A line from 'Asim's poem; he mentions hitting Marthad and Khalid, who were already killed, as a boast.
73. قِحْفِ : The upper part of the skull, used as a cup.
74. الدّبْرَ : Hornets or bees; here referring to a swarm of hornets sent by God.
75. فَرِيضَةً : A fariḍa is a specified number of camels, often used as a unit of blood money or ransom.
76. صِيرِ : A crack or opening in a door.
77. nusub : Stone altars or idols upon which sacrifices were offered to pagan deities.
78. at-Tan'im : A place near Mecca, about three miles from the Ka'ba, on the road to Medina.
79. Sa'id ibn 'Amir ibn Hudhaym : A companion of the Prophet and a governor of Hims under Caliph 'Umar.
80. qibla : The direction of prayer towards the Ka'ba in Mecca.
81. Wherever you turn, there is the face of Allah : Qur'an 2:115.
82. unconsciousness : A state of trance or revelation that would come upon the Prophet when receiving divine inspiration.
83. jaz'ah : A type of onyx or precious stone, often used to describe a beautiful plate.
84. al-ḥanīfiyyah : The primordial monotheistic religion, often associated with Abraham and the rejection of idolatry.
85. washījatukum : Your palm branch; a metaphor for something slender and straight, possibly referring to a staff or a person.
86. Dhū al-Majdar : A place name, likely a location near Medina.
87. Ashja' : A tribe or clan, possibly a subgroup of the larger tribe.
88. narmī : We will fortify; literally 'we will throw' but in context means to strengthen or repair fortifications.
89. māshiyatanā : Our livestock, including camels, sheep, and goats.
90. nudribu : We will block; from 'ḍaraba' meaning to strike or block, here referring to blocking alleys.
91. wātinun : Constant, perennial; referring to a water source that does not dry up.
92. Sārūk : A personal name; possibly a variant of Saruq or similar.
93. takbir : The phrase 'Allahu Akbar' (God is Great), often proclaimed in Islamic contexts.
94. Qurayza : Banu Qurayza, a Jewish tribe in Medina, allied with the Muslims at that time.
95. yaqdumun : They kept arriving or coming forward.
96. gharb : A type of leather or hide, possibly from a specific animal.
97. musuh : Plural of mis'h, a type of coarse cloth or sackcloth.
98. Masjid al-Fadikh : A mosque in Medina, named after a type of date drink (fadikh).
99. ajwa : A high-quality variety of dates from Medina.
100. lawn : A type of palm tree or date, possibly inferior to ajwa.
101. linah : A palm tree, specifically a type of date palm.
102. wasq : A unit of measure for dates, approximately 60 sa' (about 130-150 kg).
103. nujuf al-abwab : Literally 'door-frames' or 'door-posts'; the wooden frames of doors, possibly including the doors themselves.
104. hawadij : Plural of 'hawdaj'; a camel-borne litter or howdah, often covered and used for women.
105. qitaran : A file or line of camels or people; here meaning they passed in successive lines or caravans.

The First Part [1]

These people among their tribe are like the Banu al-Mughira among Quraysh. Hassan ibn Thabit said, seeing them with the noble men on their mounts: "By Allah, indeed you had a gift for the seeker, a ready hospitality for the guest, drink for the wine, forbearance toward those who acted foolishly against you, and valor when called upon." Al-Dahhak ibn Khalifa said: "Oh, what a morning! May my soul be your ransom! What nobility and splendor, valor and generosity have you carried away?" He said: Nu'aym ibn Mas'ud al-Ashja'i said: "May these faces, which are like lamps, be ransomed as they depart from Yathrib. Who will be for the distressed seeker? Who for the hungry night-visitor? Who will pour the aged wine? Who will feed fat over meat? We have no stay in Yathrib after you." Abu Abs ibn Jabr ¹ said, hearing his words: "Yes, so join them until you enter with them into the fray." Nu'aym said: "This is not their reward from you. You sought their help and they helped you against al-Khazraj, and you sought help from the rest of the Arabs, but they refused you." Abu Abs said: "Islam has severed the covenants." He said: They passed by, beating drums and playing flutes, with the women wearing saffron-dyed garments and gold jewelry, displaying that as a show of fortitude. He said: Jubar ibn Sakhr said: "I have never seen such a multitude of people moving from one abode to another." Abu Rafi' Sallam ibn Abi al-Huqayq called out, raising the skin of a camel, and said: "This is what we count for the low and high of the land. If we have left the palm trees, we are coming to palm trees in Khaybar." Abu Bakr ibn Abi Sabra narrated to me from Rabih ibn Abd al-Rahman ibn Abi Sa'id al-Khudri, from his father, from his grandfather, who said: "That day, some of their women passed by in those howdahs, having uncovered their faces. By Allah, I have never seen the like of their beauty among any women. I saw al-Shaqra bint Kinana that day, like a diver's pearl, and al-Rawa' bint Umayr like the rising sun, with gold bracelets on their hands and pearls around their necks." The hypocrites met them on the day they left with great sorrow. I met Zayd ibn Rif'a ibn al-Tabut while he was with Abd Allah ibn Ubayy, whispering to him about Banu Ghanm, saying: "Yathrib has become desolate with the loss of Banu al-Nadir, but they are going to honor and wealth from their allies, and to fortified fortresses high on mountain tops, not like what is here." He said: I listened to them for a while, and each of them was treacherous to Allah and His Messenger. They said: That day, Salma, the companion of Urwa ibn al-Ward al-Absi, passed among the women. Her story was that she was a woman from Banu Ghifar, and Urwa had taken her captive from her people. She was beautiful, bore him children, and held a high position with him. She said to him, as his children were being taunted with their mother: "O sons of the captive woman!" She said: "Do you not see your children being taunted?" He said: "What do you suggest?" She said: "Return me to my people so that they may give me to you in marriage." He said: "Yes." So she sent word to her people: "Give the man wine, then leave him until he drinks and becomes intoxicated, for when he is drunk, he will not be asked for anything without giving it." They met him when he stopped among Banu al-Nadir, and they gave him wine. When he became drunk, they asked him for Salma, and he returned her to them. Then afterward, they married him to her. It is also said that he brought her to Banu al-Nadir, as he was a brigand who raided. They gave him wine, and when he was intoxicated, they withheld her, and he had nothing with him but her. So he pawned her, and he kept drinking until she was forfeited. When he sobered up, he said to her: "Go." They said: "There is no way for that; we have already forfeited her." Thus she came to be with Banu al-Nadir. Urwa ibn al-Ward said: "They gave me wine, then surrounded me—the enemies of Allah, of lies and falsehood. And they said: 'After ransoming Salma, you are not one to suffice what you have, nor a poor man.' So no, by Allah, if my affair were like today—and who has foresight in matters?—then I would have disobeyed them in the matter of Salma, even if they rode the thorny trees of al-Musta'wir ²." Ibn Abi al-Zinad recited it to me. Abu Bakr ibn Abd Allah narrated to me from al-Miswar ibn Rif'a, who said: The Messenger of Allah, may Allah bless him and grant him peace, took possession of the wealth and took possession of the weaponry. He found among the weaponry fifty coats of mail, fifty helmets, three hundred swords, and forty swords. It is said that they hid some of their weapons and took them out. Muhammad ibn Maslama was the one who oversaw the seizure of the wealth and weaponry and their inspection. Umar, may Allah be pleased with him, said: "O Messenger of Allah, will you not take a fifth of what you have taken from Banu al-Nadir, as you took a fifth of what you took from Badr?" The Messenger of Allah, may Allah bless him and grant him peace, said: "I will not make something that Allah, Mighty and Majestic, has made for me exclusively for the believers!" By His saying, the Exalted: "What Allah has restored to His Messenger from the people of the towns..." ³ the verse, like the portion that fell to the Muslims. Umar ibn al-Khattab, may Allah be pleased with him, used to say: "The Messenger of Allah, may Allah bless him and grant him peace, had three special properties: Banu al-Nadir was a trust ⁴ for his emergencies, Fadak was for the wayfarer, and Khaybar he divided into three parts: two parts for the Emigrants, and one part from which he spent on his family; whatever remained, he returned it to the poor Emigrants." Musa ibn Umar al-Harithi narrated to me from Abu Ufayr, who said: He used to spend on his family from the wealth of Banu al-Nadir; it was exclusively his. He gave to whom he gave from it and withheld what he withheld. He used to grow much crops under the palm trees. The Messenger of Allah, may Allah bless him and grant him peace, would receive from it enough for his family's sustenance for a year—barley and dates for his wives and the Banu Abd al-Muttalib. Whatever remained, he put into horses ⁵ and weapons. Indeed, with Abu Bakr and Umar there was some of that weaponry that was purchased during the time of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, had appointed his freedman Abu Rafi' over the wealth of Banu al-Nadir. Sometimes the Messenger of Allah, may Allah bless him and grant him peace, would bring the early fruit from it. His charities were from it and from the wealth of Mukhayriq. These were seven gardens: al-Mithab, al-Safiya, al-Dallal, Husna, Burqa, al-A'waf, and Mashrabat Umm Ibrahim. Umm Ibrahim used to be there, and the Messenger of Allah, may Allah bless him and grant him peace, would visit her there. They said that when the Messenger of Allah, may Allah bless him and grant him peace, moved from Banu Amr ibn Awf to Medina, his Companions among the Emigrants moved as well. The Ansar competed to have them stay with them, until they cast lots among them. No one stayed with anyone except by the drawing of a lot. Ma'mar narrated to me from al-Zuhri, from Kharija ibn Zayd, from Umm al-Ala', who said: ...

She said: 'Uthman ibn Maz'un ⁶ was allotted to us by lot, and he stayed in our house until he died. The Emigrants ⁷ were living in their own houses and on their own properties. When the Messenger of God (peace be upon him) gained the spoils from Banu al-Nadir ⁸, he called Thabit ibn Qays ibn Shammas and said: "Call your people for me." Thabit said: "The Khazraj ⁹, O Messenger of God?" The Messenger of God (peace be upon him) said: "All the Ansar ¹⁰!" So he called for him the Aws ¹¹ and the Khazraj. The Messenger of God (peace be upon him) spoke, praising God and extolling Him as He deserves, then he mentioned the Ansar and what they had done for the Emigrants, how they had given them lodging in their homes and preferred them over themselves. Then he said: "If you wish, I will divide among you and the Emigrants what God has given me as spoils from Banu al-Nadir, while the Emigrants remain as they are, dwelling in your homes and using your properties. If you wish, I will give them (the spoils) and they will leave your homes." Sa'd ibn 'Ubada and Sa'd ibn Mu'adh spoke and said: "O Messenger of God, rather divide it among the Emigrants ¹², and let them stay in our homes as they were." And the Ansar called out: "We are pleased and we submit, O Messenger of God." The Messenger of God (peace be upon him) said: "O God, have mercy on the Ansar and the children of the Ansar!" So the Messenger of God (peace be upon him) divided what God had given him as spoils, and gave to the Emigrants, and did not give anything from that spoils to any of the Ansar, except for two men who were in need: Sahl ibn Hunayf and Abu Dujana. And he gave Sa'd ibn Mu'adh the sword of Ibn Abi al-Huqayq, which was a sword famous among them. They said: Among those whom he gave, from those named to us among the Emigrants, were: Abu Bakr al-Siddiq (may God be pleased with him) was given Bi'r Hajr ¹³; 'Umar ibn al-Khattab (may God be pleased with him) was given Bi'r Jarm ¹⁴; 'Abd al-Rahman ibn 'Awf was given Su'ala ¹⁵—which is called Mal Sulaym ¹⁶; Suhayb ibn Sinan was given al-Dirrata ¹⁷; al-Zubayr ibn al-'Awwam and Abu Salama ibn 'Abd al-Asad were given al-Buwayla ¹⁸. And the property of Sahl ibn Hunayf and Abu Dujana was known, called Mal Ibn Kharasha ¹⁹. And the Messenger of God (peace be upon him) made the people prosperous from it. Mention of what was revealed in the Qur'an concerning Banu al-Nadir: "Whatever is in the heavens and whatever is on the earth glorifies God" ²⁰—He said: Everything glorifies Him, and the glorification of walls is their crumbling ²¹. Rabi'a ibn 'Uthman narrated to me from Huyayy from Abu Hurayra that. "He it is Who drove out those who disbelieved among the People of the Scripture from their homes at the first gathering" ²²—meaning Banu al-Nadir when the Messenger of God (peace be upon him) expelled them from Medina to Syria, and that was the first gathering in this world to Syria. "You did not think that they would go forth"—God (mighty and majestic) says to the believers: You did not think that. They had might and fortification, and they thought that their fortresses would protect them from God when they fortified themselves. "But God came upon them from where they had not expected"—meaning the appearance of the Messenger of God (peace be upon him) and their expulsion. "And He cast terror into their hearts"—when the Messenger of God (peace be upon him) encamped in their courtyard, they were terrified and certain of destruction. The terror in their hearts for him was cowardice ²³. "They destroyed their houses with their own hands and the hands of the believers"—He said: When they were besieged, the Muslims were digging against them from behind, while they were making holes from their side, taking the wood and the palm trunks. "So take heed, O you with insight"—He said: meaning O people of understanding. "And if God had not decreed for them exile" ²⁴—He says: In the Mother of the Book ²⁵ that they would be exiled. "That is because they opposed God and His Messenger" ²⁶—He says: They disobeyed God and His Messenger and opposed Him. "Whatever palm trees you cut down or left standing on their roots" ²⁷—the verse. He said: The Messenger of God (peace be upon him) had appointed Abu Layla al-Mazini and 'Abdullah ibn Salam to cut down their palm trees. Abu Layla was cutting the 'Ajwa ²⁸, and Ibn Salam was cutting the Lawn ²⁹. Banu al-Nadir said to them: "You are Muslims; it is not lawful for you to cut down palm trees." So the companions of the Messenger of God (peace be upon him) differed about that. Some said: Cut them down; others said: Do not cut them down. Then God (mighty and majestic) revealed: "Whatever palm trees you cut down or left standing on their roots"—the varieties of palm trees other than 'Ajwa—"it was by God's permission, and that He might disgrace the rebellious"—He says: To enrage them by what was cut down of the palm trees. "And what God gave as spoils to His Messenger from the people of the towns—it is for God and for the Messenger and for the near relatives and the orphans and the needy and the wayfarer" ³⁰—His saying "for God and for the Messenger" is one [share]; "and for the near relatives"—the relatives of the Messenger of God (peace be upon him); "and the orphans and the needy and the wayfarer." So the share of the Messenger of God (peace be upon him) is one-fifth of the fifth ³¹. The Messenger of God (peace be upon him) used to give to Banu Hashim ³² from the fifth and marry off their unmarried women. 'Umar (may God be pleased with him) had called them to marry off their unmarried women, serve their dependents, and pay off their debts, but they refused unless he gave them all of it, and 'Umar (may God be pleased with him) refused. Mus'ab ibn Thabit narrated to me from Yazid ibn Ruman from 'Urwa that Abu Bakr, 'Umar, and 'Ali used to give it to the orphans, the needy, and the wayfarer. And His saying: "So that it may not become a monopoly among the rich among you"—He says: So that it should not be taken as a precedent thereafter, given to the rich. "And whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it"—He says: Whatever command or prohibition comes from the Messenger of God (peace be upon him), it is in the position of what has been revealed of revelation. "For the poor Emigrants who were driven out of their homes and their properties, seeking bounty from God and [His] pleasure" ³³—meaning the first Emigrants from Quraysh who emigrated to Medina before Badr. "And those who, before them, had settled in the city and [adopted] the faith—they love those who emigrate to them" ³⁴—meaning the Ansar. He says: They are the people of the city, the Aws and the Khazraj. "And they find not any want in their hearts for what they have been given, and they give preference over themselves, even though they are in need"—They do not find in themselves envy for what He has given to others, meaning the Emigrants when the Messenger of God (peace be upon him) gave them and did not give the Ansar. This is the preference over themselves when they said to the Prophet (peace be upon him): "Give them and do not give us," while they were in need. "And whoever is saved from the stinginess of his soul"—He said: [saved from] wronging people. "And those who came after them" ³⁵—meaning those who embraced Islam later; it is incumbent upon them to ask forgiveness for the companions of the Messenger of God (peace be upon him). "Have you not seen those who hypocritically say to their brothers who disbelieve among the People of the Scripture: 'If you are expelled, we will surely go out with you, and we will never obey anyone against you'" ³⁶—the saying of Ibn Ubayy ³⁷ when he sent Suwayd and Da'is ³⁸ to Banu al-Nadir: "Stay and do not leave, for I have with me from my people and others two thousand who will enter with you and die to the last man defending you." God (mighty and majestic) says: "God testifies that they are liars"—meaning Ibn Ubayy and his companions. "If they are expelled" ³⁹—when the Messenger of God (peace be upon him) expelled them, not a single one of the hypocrites went out with them. "And if they are fought"—they did not enter [the fight]."

The fortresses among them are [but] a human, and if they were to support them, they would surely turn their backs [in flight], meaning they would flee out of terror. You are more fearful in their breasts than Allah ⁴⁰. That is, Ibn Ubayy and the hypocrites with him, out of fear that the Muslims would accept [them]. That is because they are a people who do not understand. They will not fight you all together ⁴¹, meaning the Banu al-Nadir and the hypocrites, except in fortified towns, i.e., in their fortresses, or from behind walls. Their violence among themselves is severe, one to another. You think they are united, but their hearts are divided, meaning the hypocrites and the Banu al-Nadir. That is because they are a people who do not reason. He says: the religion of the Banu al-Nadir is contrary to the religion of the hypocrites, [yet] they are all united in enmity against Islam. Like those before them shortly [before] who tasted the evil consequence of their affair ⁴². He said: meaning the Banu Qaynuqa' when the Messenger of Allah, may Allah bless him and grant him peace, expelled them. Like Satan when he said to man: 'Disbelieve,' and when he disbelieved, he said: 'Indeed, I am free of you; indeed, I fear Allah, the Lord of the worlds' ⁴³. He said: this is a parable for Ibn Ubayy and his companions who came to the Banu al-Nadir and said: 'Stay in your fortresses, and we will fight with you if you are fought, and we will go out if you are expelled,' falsely and vainly, making promises to them from themselves. O you who have believed, fear Allah and let every soul look to what it has sent forth for tomorrow ⁴⁴. He says: what it has done for the Day of Resurrection. And be not like those who forgot Allah, so He made them forget themselves ⁴⁵. He says: they turned away from the remembrance of Allah the Exalted, so Allah the Exalted led them astray from doing good for themselves. And the Holy ⁴⁶, the Manifest, the Guardian ⁴⁷, the Witness. The Expedition of Badr al-Maw'id ⁴⁸ It was at the new moon of Dhu al-Qa'dah, after forty-five months, and the Messenger of Allah, may Allah bless him and grant him peace, was absent for sixteen nights, and returned to Medina with fourteen [nights] remaining of Dhu al-Qa'dah, and he appointed Ibn Rawahah as his deputy over Medina. Al-Dahhak ibn 'Uthman, Muhammad ibn 'Amr al-Ansari, Musa ibn Muhammad ibn Ibrahim ibn al-Harith, Abu Bakr ibn 'Abd Allah ibn Muhammad ibn Abi Sabrah, Ma'mar ibn Rashid, Abu Ma'shar, 'Abd Allah ibn Ja'far, Muhammad ibn 'Abd Allah ibn Muslim, 'Abd al-Hamid ibn Ja'far, Ibn Abi Habibah, and Muhammad ibn Yahya ibn Sahl narrated to me—and each narrated to me a portion of this hadith, and others whom I did not name—they said: When Abu Sufyan wanted to depart on the day of Uhud, he called out: 'An appointment between us and you at Badr al-Safra' ⁴⁹ at the head of the year; we will meet there and fight.' So the Messenger of Allah, may Allah bless him and grant him peace, said to 'Umar ibn al-Khattab, may Allah be pleased with him: 'Say: Yes, if Allah wills.' And it is said that Abu Sufyan said on that day: 'Your appointment is Badr al-Safra' after two months.' Ibn Waqid said: 'The first is more established with us.' So the people parted on that, and Quraysh returned and informed those with them of the appointment, and they prepared for departure and mobilized ⁵⁰. And this was for them the greatest of days because they had returned from Uhud with victory, and they hoped for similar success at Badr al-Maw'id. And Badr al-Safra' was a gathering place where the Arabs assembled, and a market that was held from the new moon of Dhu al-Qa'dah until eight nights had passed of it; when eight nights had passed, the people dispersed to their lands. When the appointment drew near, Abu Sufyan disliked going out to the Messenger of Allah, may Allah bless him and grant him peace, and he wished that the Messenger of Allah, may Allah bless him and grant him peace, and his companions would stay in Medina and not keep the appointment. So whenever someone came to him in Mecca intending to go to Medina, he would show him: 'We intend to attack Muhammad with a large host.' So the newcomer would come to the companions of the Messenger of Allah, may Allah bless him and grant him peace, and see them preparing, and say: 'I left Abu Sufyan having gathered the hosts and marched among the Arabs to come to you for your appointment.' So the Muslims disliked that and were intimidated by it. Then Nu'aym ibn Mas'ud al-Ashja'i came to Mecca, and Abu Sufyan ibn Harb came to him with some men of Quraysh and said: 'O Nu'aym, I promised Muhammad and his companions on the day of Uhud that we would meet him at Badr al-Safra' at the head of the year, and that time has come.' Nu'aym said: 'Nothing brought me here but what I saw Muhammad and his companions doing in preparing weapons and horses, and the allies of the Aws from Bali, Juhaynah, and others have rallied to him. I left Medina yesterday and it was like a pomegranate ⁵¹.' Abu Sufyan said: 'Is what you say true?' He said: 'Yes, by Allah.' So they rewarded Nu'aym well, gave him gifts, and helped him. Then Abu Sufyan said: 'I hear you mentioning what you mention; what have they prepared? And this is a year of drought—' Nu'aym said: 'The land is like the back of a shield; there is nothing in it for a camel—and only a plentiful, abundant year ⁵² would suit us, where the mounts and horses can graze and we can drink milk. I dislike that Muhammad and his companions should go out while I do not go out, so they become bold against us, and I would prefer that the breach come from them. We will give you twenty camels, ten young ones ⁵³ and ten mature ones ⁵⁴, to be placed for you with Suhayl ibn 'Amr, and he will guarantee them for you.' Nu'aym said: 'I am satisfied.' And Suhayl was a friend of Nu'aym, so he came to Suhayl and said: 'O Abu Yazid, will you guarantee for me twenty camels on condition that I go to Medina and discourage the companions of Muhammad?' He said: 'Yes.' [He said]: 'Then I am going.' So he set out on a camel they had mounted him on, and he traveled quickly and arrived having shaved his head for 'Umrah ⁵⁵. He found the companions of the Messenger of Allah, may Allah bless him and grant him peace, preparing, and the companions of the Messenger of Allah, may Allah bless him and grant him peace, said: 'Where from, O Nu'aym?' He said: 'I went out for 'Umrah to Mecca.' They said: 'Do you have any news of Abu Sufyan?' He said: 'Yes, I left Abu Sufyan having gathered the hosts and mobilized the Arabs with him; he is coming with what you cannot withstand. So stay and do not go out, for they are coming to you in your own home and abode; only the fugitive will escape from you, and your leaders have been killed, and Muhammad himself ⁵⁶ was afflicted with wounds. Do you want to go out to them and meet them in a place of the land? What a bad opinion you have for yourselves—and it is a season where people gather—by Allah, I do not think any of you will escape!' And he kept circulating this speech among the companions of the Messenger of Allah, may Allah bless him and grant him peace, until he frightened them and made them dislike going out, so much so that they spoke confirming Nu'aym's words, or whoever ⁵⁷ among them spoke. And the hypocrites and Jews rejoiced at that and said: 'Muhammad will not escape ⁵⁸ from this host!' And Satan carried his allies among the people to fear the Muslims, until that reached the Messenger of Allah, may Allah bless him and grant him peace, and reports about it multiplied before him, until the Messenger of Allah feared that no one would go out with him. Then Abu Bakr ibn Abi Quhafah, may Allah be pleased with him, and 'Umar ibn al-Khattab, may Allah be pleased with him, came to him, having heard what they heard, and said: 'O Messenger of Allah, Allah will manifest His religion and honor His Prophet, and we have promised the people an appointment, and we do not like to fall behind the people, lest they think this is cowardice on our part. So go to their appointment, for by Allah, there is good in that!' So the Messenger of Allah, may Allah bless him and grant him peace, was pleased with that, then said: 'By Him in whose hand is my soul, I will go out even if no one goes out with me!' He said: When the Messenger of Allah, may Allah bless him and grant him peace, spoke, he spoke with what Allah, Mighty and Majestic, made clear to the Muslims, and removed what Satan had frightened them with, and the Muslims went out with their trade goods to Badr.

I was informed from Yazīd, from Khuṣayfah, who said: ‘Uthmān ibn ‘Affān (may God have mercy on him) used to say: “I saw us when terror was cast into our hearts, and I saw no one with any intention to go forth, until God Almighty made clear for the Muslims their insights and removed from them the intimidation of Satan. So they went forth. Indeed, I went forth with some goods to the season of Badr, and I gained a dinar for a dinar in profit, and we returned with goodness and bounty from our Lord. Then the Messenger of God (peace and blessings be upon him) set out with the Muslims, and they went forth with their goods and provisions, until they reached Badr on the night of the crescent moon of Dhū al-Qa‘dah. The market was established on the morning of the crescent, and they stayed eight days while the market was active. The Messenger of God (peace and blessings be upon him) had set out with one thousand five hundred of his Companions, and the horses were ten: a horse for the Messenger of God (peace and blessings be upon him), a horse for Abū Bakr, a horse for ‘Umar, a horse for Abū Qatādah, a horse for Sa‘īd ibn Zayd, a horse for al-Miqdād, a horse for al-Ḥubāb, a horse for al-Zubayr, and a horse for ‘Abbād ibn Bishr. Then ‘Alī ibn Zayd narrated to me from his father, who said: al-Miqdād said: “I witnessed the Badr of the Appointment on my horse Subḥah, riding its back going and returning, and it encountered no harm.” Then Abū Sufyān said: “O company of Quraysh, we have sent Nu‘aym ibn Mas‘ūd to dissuade the companions of Muḥammad from going forth, and he is striving. But let us go forth ourselves, travel for a night or two, then return. If Muḥammad has not gone forth, he will hear that we went forth and returned because he did not go forth, and this will be a point against him. If he has gone forth, we will claim that this is a year of drought, and only a year of pasture suits us.” They said: “Yes, what you have seen is good.” So he set out with Quraysh, who were two thousand, and with them fifty horses, until they reached Majannah. Then he said: “Return. Only a fertile, abundant year suits us, in which we graze on trees and drink milk. Indeed, this year of yours is a year of drought, and I am returning, so return.” The people of Mecca called that army the “Army of Sawiq (barley gruel),” saying: “They went forth to drink sawiq.” On that day, the great banner of the Messenger of God (peace and blessings be upon him) was carried by ‘Alī ibn Abī Ṭālib (peace be upon him). A man from Banī Ḍamrah, named Makhshī ibn ‘Amr, approached—he was the one who had made an alliance with the Messenger of God (peace and blessings be upon him) on behalf of his people during the first campaign of the Messenger of God (peace and blessings be upon him) to Waddān. While the people were gathered in their market, and the companions of the Messenger of God (peace and blessings be upon him) were the majority of those at that season, he said: “O Muḥammad, we have been informed that none of you remain. I see you as nothing but the people of the season.” The Messenger of God (peace and blessings be upon him) said, to convey this to his enemy from Quraysh: “Nothing brought us out except the appointment of Abū Sufyān and the fighting of our enemy. If you wish, along with that, we will cast the covenant to you and your people, then we will fight you before we leave this place of ours.” The Ḍamrī said: “Rather, we will withhold our hands from you and hold fast to your alliance.” Ma‘bad ibn Abī Ma‘bad al-Khuzā‘ī heard of this and set off quickly. He had stayed eight days, seen the people of the season, seen the companions of the Messenger of God (peace and blessings be upon him), and heard the words of Makhshī. He traveled until he arrived in Mecca, and he was the first to bring news of the season of Badr. They asked him, and he informed them of the multitude of Muḥammad’s companions, that they were the people of that season, and what he had heard of the saying of the Messenger of God (peace and blessings be upon him) to the Ḍamrī. He said: “Muḥammad arrived with two thousand of his companions, and they stayed eight days until the people of the season dispersed.” Ṣafwān ibn Umayyah said to Abū Sufyān: “By God, I forbade you that day from making an appointment with the people. They have become bold against us and think that we have failed them, and only weakness has kept us from them.” So they began plotting and spending on fighting the Messenger of God (peace and blessings be upon him). They recruited those around them from the Arabs, gathered great wealth, imposed a levy on the people of Mecca, and left none of them without bringing something, little or much. Nothing less than an ūqiyyah (ounce) was accepted from any of them for the campaign of the Trench (al-Khandaq). Ma‘bad said: “What I saw compelled me to compose poetry: ‘She inclines toward the religion of her father, the ancient one... When she made the water of Qudayd an appointment, And the water of Ḍajnān for her on the morning of the next day... When she fled from the two groups of Muḥammad, And a pressed date placed like thick honey.’” They claim that Ḥumām said it. God Almighty revealed: “Those to whom the people said, ‘Indeed, the people have gathered against you’” (Qur’an 3:173), meaning Nu‘aym ibn Mas‘ūd. Ka‘b ibn Mālik said—al-Wāqidī said: “The elders of the family of Ka‘b and all our companions recited it to me: ‘We promised Abū Sufyān Badr, but we found... No truth in his appointment, and he was not faithful. I swear, if you had met us and encountered us... You would have returned blameworthy and lost the allies. We left there the joints of ‘Utbah and his son... And ‘Amr Abū Jahl, we left him lying dead. You disobeyed the Messenger of God—fie on your religion... And your evil command, which was misguided. And I, though you rebuke me, will surely say... May my family and wealth be a ransom for the Messenger of God. We obeyed, and we did not prefer anyone else over him... A lamp for us in the darkness of night, a guide.’” Ḥassān ibn Thābit al-Anṣārī said—confirmed by Ibn Abī al-Zinād, Ibn Ja‘far, and others: ‘We stayed at al-Rass, the deep well, eight days... With a massive, dragging army, broad in its camps, With every chestnut horse, its middle half its stature... And dapple-gray, tall, with prominent withers. You see the common ‘arfaj (desert plant), its roots exposed... By the hooves of the camels’ feet, steady-paced. When they descend into hollows from the sand of ‘Ālij... Say to her: “The road is not there.” Leave the plains of Syria, for between them lies... A thicket like the mouths of young she-camels at pasture, In the hands of men who emigrated toward their Lord... And helpers of truth, supported by angels. If we encounter, in our circuit and search... Furāt ibn Ḥayyān, he will be a pledge of destruction. And if we encounter Qays ibn Imri’ al-Qays after him... We will add to the blackness of his face a darker hue.’” Abū Sufyān ibn al-Ḥārith ibn ‘Abd al-Muṭṭalib responded to him. Thus it was. The Expedition of Ibn ‘Atīk to Abū Rāfi‘ They set out on the night of Monday, at dawn, on the fourth night of Dhū al-Ḥijjah, at the head of forty-six months, and they were absent for ten days. Abū Ayyūb ibn al-Nu‘mān narrated to me, from his father, from ‘Aṭiyyah ibn ‘Abd Allāh ibn Unays, from his father, who said: “We set out from Madīnah until we reached Khaybar.” He said: “The mother of ‘Abd Allāh ibn ‘Atīk was a Jewish woman in Khaybar who had nursed him. The Messenger of God (peace and blessings be upon him) had sent us, five men: ‘Abd Allāh ibn ‘Atīk, ‘Abd Allāh ibn Unays, Abū Qatādah, al-Aswad ibn Khuzā‘ī, and Mas‘ūd ibn Sinān.” He said: “We arrived at Khaybar, and ‘Abd Allāh sent for his mother, informing her of his location. She came out to us with a leather bag full of pressed dates and bread. We ate from it, then he said to her: ‘O mother, we have reached evening. Let us stay the night with you, and bring us into Khaybar.’ His mother said: ‘How can you manage Khaybar, with its four thousand fighters? And whom do you seek there?’ He said: ‘Abū Rāfi‘.’ She said: ‘You cannot overcome him.’ He said: ‘By God, I will kill him or be killed before that.’ She said: ‘Then enter upon me at night.’”

So they entered upon her. When the people of Khaybar had gone to sleep—and she had told them, 'Enter among the crowd ⁵⁹ of the people, and when the footsteps have quieted, lie in ambush!'—they did so and entered upon her. Then she said, 'The Jews do not lock their doors for fear that a guest might come to them, and one of them might find himself in the courtyard in the morning without having been hosted, and he would find the door open and enter and have supper.' When the footsteps quieted, she said, 'Go and ask to be admitted to Abu Rafi‘, and say, "We have come to Abu Rafi‘ with a gift." For they will open for you.' So they did that. Then they set out, and they did not pass by any door of the houses of Khaybar without closing it, until they had closed all the houses of the village, until they reached a wheel ⁶⁰ near the fortress of Sallam ⁶¹. He said: We climbed up, and we put ‘Abdullah ibn ‘Atik forward, because he could speak Jewish ⁶². Then they asked to be admitted to Abu Rafi‘. His wife came and said, 'What is the matter with you?' ‘Abdullah ibn ‘Atik said, speaking Jewish, 'I have come to Abu Rafi‘ with a gift.' So she opened for him. When she saw the weapons, she wanted to scream. ‘Abdullah ibn Unays said: We crowded at the door, each of us eager to be the first to reach him. She wanted to scream. He said: I gestured to her with the sword. He said: And I disliked that my companions should precede me to him. He said: So she was silent ⁶³ for a moment. He said: Then I said to her, 'Where is Abu Rafi‘? Or I will strike you with the sword!' She said, 'He is there in the house.' So we entered upon him, and we did not recognize him except by his whiteness, as if he were a piece of cotton ⁶⁴ thrown down. We struck him with our swords. His wife screamed, and some of us intended to go out to her, but then we remembered that the Messenger of God, may God bless him and grant him peace, had forbidden us to kill women. He said: When we had finished, the ceiling ⁶⁵ of the house seemed to lower upon us, and our swords were rebounding. Ibn Unays said: I was a man with weak night vision, seeing only poorly at night. He said: I looked at him intently, and he seemed like a moon. He said: I leaned on my sword into his belly until I heard its crunch ⁶⁶ in the bedding and knew that he had died. He said: The people were striking him all together. Then we descended, and Abu Qatada forgot his bow. He remembered it after descending, and his companions said, 'Leave the bow.' But he refused, so he returned and took his bow. His foot was dislocated, so they carried him among them. His wife screamed, and the people of the house cried out after he was killed. The people of the houses did not open for themselves for a long night, and the group hid in some of the water channels ⁶⁷ of Khaybar. The Jews came, and al-Harith, Abu Zaynab, came. His wife went out to him and said, 'The people have just left.' So al-Harith set out with three thousand in our tracks, seeking us with fires in palm-leaf torches ⁶⁸. And perhaps ⁶⁹ they stepped into the river, while we were in its bed and they on its bank, but they did not see us. When they had exhausted the search and saw nothing, they returned to his wife and said to her, 'Do you recognize any of them?' She said, 'I heard the speech of ‘Abdullah ibn ‘Atik among them. If he is in this land of ours, he is with them.' So they repeated the search a second time. The group said among themselves, 'If only one of us could go to them and see whether the man has died or not.' So al-Aswad ibn Khuzā‘i went out until he entered among the people, disguising himself as one of them. He put in his hand a torch like their torches, until the group returned a second time to the fortress, and he returned with them. He found the courtyard filled ⁷⁰. He said: They all came forward looking at Abu Rafi‘ to see what had happened. He said: His wife came with a torch of fire, then bent over him to see whether he was alive or dead. She said, 'He has perished ⁷¹, by the God of Moses!' He said: Then I disliked returning without clear evidence. He said: So I entered a second time with them, and there was the man, not a vein moving. He said: The Jews let out a single cry. He said: They began preparing his burial, burying him. He said: I went out with them, having been somewhat delayed from my companions. He said: I descended to them in the river and informed them. We stayed in our place for two days until the search for us subsided. Then we set out heading for Medina, each of us claiming to have killed him. We came to the Prophet, may God bless him and grant him peace, while he was on the pulpit. When he saw us, he said, 'The faces have succeeded!' We said, 'May your face succeed, O Messenger of God!' He said, 'Did you kill him?' We said, 'Yes, and each of us claims to have killed him.' He said, 'Bring me your swords quickly.' We brought our swords. Then he said, 'This one killed him; this is the trace of food on the sword of ‘Abdullah ibn Unays.' He said: Ibn Abi al-Huqayq had incited Ghatafan and the Arab polytheists around him, and had offered them a great reward for war against the Messenger of God, may God bless him and grant him peace. So the Prophet, may God bless him and grant him peace, sent these men to him. Ayyub ibn al-Nu‘man narrated to me: Kharaja ibn ‘Abdullah ⁷² narrated to me: When they reached Abu Rafi‘, they disputed over his killing. He said: They cast lots for it, and the lot of ‘Abdullah ibn Unays came out. He was a man with weak night vision, so he said to his companions, 'Where is his position?' They said, 'You see his whiteness like a moon.' He said, 'I have seen.' He said: ‘Abdullah ibn Unays advanced, and the men stood with the woman, fearing she would scream, having drawn their swords against her. ‘Abdullah ibn Unays entered and struck with the sword, but the sword rebounded on him because of the low ceiling. So he leaned on him while he was full of wine until he heard the crunch of the sword in the bedding. It is said that the expedition was in the month of Ramadan in the year six. The Expedition of Dhat al-Riqa‘ ⁷³ It was called Dhat al-Riqa‘ because it is a mountain with patches of red, black, and white ⁷⁴. The Messenger of God, may God bless him and grant him peace, set out on the night of Saturday, the tenth of Muharram, at the beginning of forty-seven months. He arrived at Sirar ⁷⁵ on Sunday, with five days remaining in Muharram, and was absent for fifteen days. Al-Dahhak ibn ‘Uthman narrated to me from ‘Ubaydullah ibn Miqsam; and Hisham ibn Sa‘d narrated to me from Zayd ibn Aslam from Jabir; and from ‘Abd al-Karim ibn Abi Hafsah from Jabir; and ‘Abd al-Rahman ibn Muhammad ibn Abi Bakr from ‘Abdullah ibn Abi Bakr; and Malik ibn Anas; and ‘Abdullah ibn ‘Umar from Wahb ibn Kaysan from Jabir ibn ‘Abdullah—some of them adding to others in the hadith, and others narrated it to me—they said: A trader came with his merchandise and bought in the market of the Nabateans. They said, 'Where did you bring your merchandise from?' He said, 'I came from Najd, and I have seen Anmar and Tha‘labah gathering forces against you, and I see you are heedless ⁷⁶ of them.' The Prophet, may God bless him and grant him peace, heard his words, so he set out with four hundred of his companions. Some said they were seven hundred or eight hundred. The Messenger of God, may God bless him and grant him peace, left Medina until he took the path through al-Madiq ⁷⁷, then came out into the valley of al-Shaqarah. He stayed there for a day and sent out scouts. They returned to him at night and informed him that they had seen no one, but they had trodden on fresh tracks. Then the Messenger of God, may God bless him and grant him peace, marched with his companions until he came to their settlements. They found the settlements empty, with no one in them. The Bedouins had gone to the mountain tops, looking down on the Prophet, may God bless him and grant him peace. The people feared one another, and the polytheists were near them. The Muslims feared that they would attack them while they were unaware. The Bedouins feared that the Messenger of God, may God bless him and grant him peace, would not leave until he had exterminated them.

And during it, the Messenger of Allah, may Allah bless him and grant him peace, performed the prayer of fear ⁷⁸. Rabi'a ibn 'Uthman narrated to me from Abu Nu'aym from Jabir ibn 'Abdullah, who said: The first time he performed the prayer of fear was on that day, and he feared that they would attack him while they were in prayer, and they were in rows. 'Abdullah ibn 'Uthman narrated to me from his brother from al-Qasim ibn Muhammad from Salih ibn Khawwat from his father, who said: I prayed with the Messenger of Allah, may Allah bless him and grant him peace, on that day the prayer of fear. The Messenger of Allah, may Allah bless him and grant him peace, faced the qibla ⁷⁹ with one group behind him and another group facing the enemy. He prayed one rak'a ⁸⁰ and two prostrations with the group behind him, then he remained standing while they completed their prayer with one rak'a and two prostrations behind him, then they gave the salutation ⁸¹. The other group came and he prayed one rak'a and two prostrations with them, while the first group faced the enemy. When he had prayed one rak'a with them, he remained seated until they completed for themselves one rak'a and two prostrations, then he gave the salutation. The Messenger of Allah, may Allah bless him and grant him peace, had captured women from their dwellings, and among the captives was a beautiful young woman whose husband loved her. When the Messenger of Allah, may Allah bless him and grant him peace, turned back to Medina, her husband swore that he would seek Muhammad and not return to his people until he had struck Muhammad, or shed blood among them, or his wife was freed. While the Messenger of Allah, may Allah bless him and grant him peace, was on his journey one windy evening, he halted in a mountain pass that faced him and said: Who will guard us tonight? Two men stood up, 'Ammar ibn Yasir and 'Abbad ibn Bishr, and said: We will guard you, O Messenger of Allah. The wind did not subside, and the two men sat at the mouth of the pass. One of them said to his companion: Which part of the night do you prefer, that I take the first part and you take the last? He said: Take the first part for me. 'Ammar ibn Yasir slept, and 'Abbad ibn Bishr ⁸² stood to pray. The enemy of Allah came seeking a moment of heedlessness, and the wind had subsided. When he saw his silhouette from close by, he said: Allah knows that this is the lookout ⁸³ of the people! He nocked an arrow and shot it into him, and he pulled it out and placed it. Then he shot another into him, and he pulled it out and placed it. Then he shot a third into him, and he pulled it out and placed it. When the blood overcame him, he bowed and prostrated, then said to his companion: Sit up, for I have been hit! 'Ammar sat up, and when the Bedouin saw that 'Ammar had stood, he knew that they had become aware of him. 'Ammar said: O my brother, what prevented you from waking me at the first arrow he shot? He said: I was reciting a sura ⁸⁴, the Sura of the Cave, and I disliked to cut it until I finished it. Were it not that I feared to neglect a post that the Messenger of Allah, may Allah bless him and grant him peace, commanded me to guard, I would not have turned away even if my life had been taken. It is also said: The Ansari ⁸⁵ was 'Umarah ibn Hazm. Ibn Waqid said: The more reliable of the two according to us is 'Ammar ibn Yasir. Jabir used to say: We were with the Prophet, may Allah bless him and grant him peace, when a man from his Companions brought a young bird, and the Messenger of Allah, may Allah bless him and grant him peace, was looking at it. Its parents, or one of them, came until it threw itself into the hands of the one who had taken its young. I saw the people marvel at that, and the Messenger of Allah, may Allah bless him and grant him peace, said: Do you marvel at this bird? You took its young, and it threw itself out of mercy for its young! By Allah, your Lord is more merciful to you than this bird to its young! Al-Waqidi said: The Messenger of Allah, may Allah bless him and grant him peace, used to pray on his mount facing east during this expedition. Jabir said: While we were on our return journey, the Messenger of Allah, may Allah bless him and grant him peace, came to us while I was under the shade of a tree. I said: Come to the shade, O Messenger of Allah. He approached the shade and sought shelter. I went to bring him something, but I found nothing except a small cucumber at the bottom of the waterskin. He said: I broke it into pieces and brought it near him. The Messenger of Allah, may Allah bless him and grant him peace, said: Where did you get this? We said: Something left over from the provisions of Medina. The Messenger of Allah, may Allah bless him and grant him peace, ate some of it. We had a companion who was herding our mounts, wearing a torn garment. The Messenger of Allah, may Allah bless him and grant him peace, said: Does he have nothing else? We said: Yes, O Messenger of Allah, he has two new garments in the saddlebag. The Messenger of Allah, may Allah bless him and grant him peace, said to him: Take your two garments. He took his two garments, put them on, and then turned away. The Messenger of Allah, may Allah bless him and grant him peace, said: Is this not better? What is wrong with him? May Allah strike his neck! The man heard that and said: In the way of Allah, O Messenger of Allah? The Messenger of Allah, may Allah bless him and grant him peace, said: In the way of Allah. Jabir said: His neck was struck thereafter in the way of Allah. He said: While the Messenger of Allah, may Allah bless him and grant him peace, was talking with us, 'Ulba ⁸⁶ ibn Zayd al-Harithi came to us with three eggs from a nest. He said: O Messenger of Allah, I found these eggs in an ostrich's laying place. The Messenger of Allah, may Allah bless him and grant him peace, said: Take them, Jabir, and cook these eggs! I jumped up and cooked them, then brought the eggs in a bowl, and I sought bread but did not find any. He said: The Messenger of Allah, may Allah bless him and grant him peace, and his Companions began to eat from those eggs without bread. Jabir said: I saw the Messenger of Allah, may Allah bless him and grant him peace, withdraw his hand, and I thought he had had enough, while the eggs were still in the bowl as they were. He said: Then the Messenger of Allah, may Allah bless him and grant him peace, stood up, and most of our Companions ate from it. Then we set off in the cool of the evening. Jabir said: We were traveling until the Messenger of Allah, may Allah bless him and grant him peace, caught up with me and said: What is wrong with you, Jabir? I said: O Messenger of Allah, my grandfather ⁸⁷ refused that I should have a bad camel, and the people have gone on and left me! He said: The Messenger of Allah, may Allah bless him and grant him peace, made his camel kneel and said: Do you have water? I said: Yes. I brought him a wooden bowl of water. He spat into it, then sprinkled it on its head, back, and rump. Then he said: Give me a stick. I gave him a stick that I had—or he said: I cut a stick from a tree for him. He said: Then he goaded it, struck it with the stick, and said: Ride, Jabir. He said: I rode. He said: It set out, by Him who sent him with the truth, keeping pace with his she-camel, not falling behind. He said: I began to talk with the Messenger of Allah, may Allah bless him and grant him peace. Then he said: O Abu 'Abdullah, have you married? I said: Yes. He said: A virgin or a previously married woman? I said: A previously married woman. He said: Why not a young girl to play with and play with you? I said: O Messenger of Allah, may my father and mother be your ransom, my father was killed on the day of Uhud and left nine daughters, and I married a woman who is capable of gathering them together, tending to their disheveled state, and caring for them. He said: You did well. Then he said: When we arrive at Sirar, we will order a camel to be slaughtered, and we will stay there that day, and she will hear of us and shake out her cushions. He said: I said: By Allah, O Messenger of Allah, we have no cushions ⁸⁸. He said: Indeed, they will come. When you arrive, act wisely. He said: I said: I will do what I can. He said: Then he said: Sell me this camel of yours, Jabir. I said: Rather, it is yours, O Messenger of Allah. He said: No, sell it to me. He said: I said: Yes, name a price for it. He said: I will take it for a dirham ⁸⁹. I said: You are cheating me, O Messenger of Allah. He said: No, by my life! Jabir said: He kept increasing me dirham by dirham until it reached forty dirhams—an uqiyya ⁹⁰. He said: Are you satisfied? I said: It is yours. He said: Its back is yours until you reach Medina. It is also said that he said: I will take it from you for an uqiyya, and its back is yours. So he sold it on that basis. He said: When we arrived at Sirar, he ordered a camel to be slaughtered, and he stayed there that day. Then we entered Medina.

Jabir said: I said to the woman, 'The Prophet, may God bless him and grant him peace, has commanded me to do a clever thing.' She said, 'Hearing and obeying the command of the Messenger of God, may God bless him and grant him peace. So take it and do it.' He said: Then in the morning I took the camel by the head and led it until I made it kneel at the chamber of the Messenger of God, may God bless him and grant him peace, and I sat until he came out. When he came out, he said, 'Is this the camel?' I said, 'Yes, O Messenger of God, the one I bought.' The Messenger of God, may God bless him and grant him peace, called Bilal and said, 'Go and give him an uqiyya ⁹¹, and take your camel by the head, O son of my brother, for it is yours.' I went with Bilal, and Bilal said, 'Are you the son of the man of the mountain pass?' I said, 'Yes.' He said, 'By God, I will give you and increase you.' So he increased me by a qirat ⁹² or two qirats. He said: That [camel] continued to bear fruit and God increased us through it; and we knew its place until it was struck here near you—meaning the camel. Al-Waqidi said: And Ismail ibn Atiyya ibn Abd Allah ibn Unays narrated to me from his father, from Jabir ibn Abd Allah, who said: When we turned back, and we were at al-Shuqra, the Messenger of God, may God bless him and grant him peace, said to me, 'O Jabir, what about your father's debt?' I said, 'I waited, O Messenger of God, for his palm trees to be cut.' The Messenger of God, may God bless him and grant him peace, said, 'When you cut them, bring me some.' I said, 'Yes.' Then he said, 'Who is your father's creditor?' I said, 'Abu al-Shahm the Jew; he has a wasq ⁹³ of dates owed by my father.' The Messenger of God, may God bless him and grant him peace, said to me, 'When will you cut them?' I said, 'Tomorrow.' He said, 'O Jabir, when you cut them, set aside the ajwa ⁹⁴ separately, and the other types of dates separately.' He said: I did so, putting the sayhani ⁹⁵ separately, the ummahat al-jaradin ⁹⁶ separately, and the ajwa separately. Then I took a mixture of dates like nukhaba ⁹⁷, qarn ⁹⁸, shuqha ⁹⁹, and other types, which were the least of the dates, and made them into one heap ¹⁰⁰. Then I came to the Messenger of God, may God bless him and grant him peace, and informed him. The Messenger of God, may God bless him and grant him peace, went with the elite of his companions, and they entered the garden, and Abu al-Shahm was present. He said: When the Messenger of God, may God bless him and grant him peace, looked at the dates arranged, he said, 'O God, bless him!' Then he went to the ajwa and touched it with his hand, and the other types of dates, then he sat in the middle of them and said, 'Call your creditor.' Abu al-Shahm came and he said, 'Measure out!' So he measured out his entire due from one heap, which was the ajwa, while the rest of the dates remained as they were. Then he said, 'O Jabir, is there anything left of your father's debt?' I said, 'No.' He said: And the rest of the dates remained; we ate from them for a long time and sold from them until the next year's fruit came. I used to say: If I had sold the original palm trees, it would not have covered what my father owed. God settled what my father owed. I saw myself and the Prophet, may God bless him and grant him peace, saying, 'What about your father's debt?' I said, 'God, mighty and majestic, has settled it.' He said, 'O God, forgive Jabir!' And he asked forgiveness for me twenty-five times in one night. A'idh ibn Yahya narrated to me from Abu al-Huwayrith, who said: The Messenger of God, may God bless him and grant him peace, appointed Uthman ibn Affan, may God be pleased with him, as his deputy over Medina. Expedition of Dumat al-Jandal In Rabi' al-Awwal, at the beginning of the forty-ninth month. The Messenger of God, may God bless him and grant him peace, set out with five nights remaining in Rabi' al-Awwal, and arrived with ten nights remaining in Rabi' al-Akhir. Ibn Abi Sabra narrated to me from Abd Allah ibn Abi Labid, from Abu Salama ibn Abd al-Rahman. And Abd al-Rahman ibn Abd al-Aziz narrated to me from Abd Allah ibn Abi Bakr; both of them narrated this hadith to us, one adding to the other, and others also narrated to us. They said: The Messenger of God, may God bless him and grant him peace, wanted to approach the nearer part of Syria, and it was said to him that it was a border region of Syria, and if he approached it, that would frighten Caesar. It was mentioned to him that at Dumat al-Jandal there was a large gathering, and they oppressed those who passed by from the caravans ¹⁰¹. There was a great market and merchants there, and many Arabs had joined them, and they intended to approach Medina. So the Messenger of God, may God bless him and grant him peace, summoned the people, and he set out with a thousand Muslims. He traveled by night and concealed himself by day, and he had a guide from Banu Udhra named Madhkur, a skilled guide. The Messenger of God, may God bless him and grant him peace, set out quickly, deviating from their path. When the Messenger of God, may God bless him and grant him peace, approached Dumat al-Jandal—and between him and it was a day or a night's journey for a swift rider ¹⁰²—the guide said to him, 'O Messenger of God, their grazing livestock are out; wait for me so I can scout for you.' The Messenger of God, may God bless him and grant him peace, said, 'Yes.' So the Udhri went out as a scout until he found traces of camels and sheep, and they were heading west. Then he returned to the Prophet, may God bless him and grant him peace, and informed him, having learned their locations. The Prophet, may God bless him and grant him peace, marched until he fell upon their livestock and herders. The Messenger of God, may God bless him and grant him peace, captured those he captured, and those who fled fled in every direction. News reached the people of Dumat al-Jandal, and they dispersed. The Messenger of God, may God bless him and grant him peace, encamped in their courtyard, but found no one there. He stayed there for some days, sending out raiding parties and dispersing them until they were away from him for a day, then they returned to him, but they did not encounter any of them. The raiding party would return with a few camels, except that Muhammad ibn Maslama captured a man from them and brought him to the Prophet, may God bless him and grant him peace. He asked him about his companions, and he said, 'They fled yesterday when they heard that you had taken their livestock.' The Messenger of God, may God bless him and grant him peace, presented Islam to him for some days, and he embraced Islam. Then the Prophet, may God bless him and grant him peace, returned to Medina. The Messenger of God, may God bless him and grant him peace, had appointed Siba' ibn Urfuta over Medina. Expedition of al-Muraysi' ¹⁰³ In the fifth year, the Messenger of God, may God bless him and grant him peace, set out on Monday, with two nights remaining in Sha'ban, and arrived in Medina at the new moon of Ramadan, having been away for a month less two nights. Al-Waqidi said: Muhammad ibn Abd Allah, Abd Allah ibn Ja'far, Ibn Abi Sabra, Muhammad ibn Salih, Abd al-Hamid ibn Ja'far, Ibn Abi Habiba, Hisham ibn Sa'd, Ma'mar ibn Rashid, Abu Ma'shar, Khalid ibn Ilyas, A'idh ibn Yahya, Umar ibn Uthman al-Makhzumi, Abd Allah ibn Yazid ibn Qusayt, and Abd Allah ibn Yazid al-Hudhali narrated to me—each narrated a portion to me, and others also narrated to me—they said: The Banu al-Mustaliq from Khuza'a were dwelling in the region of al-Furu', and they were allies of Banu Mudlij. Their leader and chief was al-Harith ibn Abi Dirar. He had gone among his people and those he could reach of the Arabs, calling them to war against the Messenger of God, may God bless him and grant him peace. They bought horses and weapons and prepared to march against the Messenger of God, may God bless him and grant him peace. Riders would come from their direction and inform of their march. This reached the Messenger of God, may God bless him and grant him peace, so he sent Burayda ibn al-Husayb al-Aslami to ascertain the truth of that. He asked the Prophet, may God bless him and grant him peace, for permission to speak, and he permitted him. He went out until he came to their water, and found a deluded people who had gathered and assembled troops. They said:

Who is the man? He said: A man from among you. I have come because of what I heard about your gathering against this man, so I will march among my people and those who obey me, and we will be united until we uproot him. Al-Harith ibn Abi Dirar said: We are upon that, so hasten to us. Burayda said: I will ride now and bring you a large gathering from my people and those who obey me. They were pleased with that from him, and he returned to the Messenger of God, may God bless him and grant him peace, and informed him of the people's news. The Messenger of God, may God bless him and grant him peace, called upon the people and informed them of their enemy's news, so the people hastened to set out, leading the horses, which were thirty horses: among the Emigrants ¹⁰⁴ ten, and among the Helpers ¹⁰⁵ twenty. The Messenger of God, may God bless him and grant him peace, had two horses. Among the horsemen were Ali, peace be upon him, Abu Bakr, Umar, Uthman, al-Zubayr, Abd al-Rahman ibn Awf, Talha ibn Ubayd Allah, and al-Miqdad ibn Amr. Among the Helpers were Sa'd ibn Mu'adh, Usayd ibn Hudayr, Abu Abs ibn Jabr, Qatada ibn al-Nu'man, Uwaym ibn Sa'ida, Ma'n ibn Adiyy, Sa'd ibn Zayd al-Ash'ali, al-Harith ibn Hazma ¹⁰⁶, Mu'adh ibn Jabal, Abu Qatada, Ubayy ibn Ka'b, al-Hubab ibn al-Mundhir, Ziyad ibn Labid, Farwa ibn Amr, and Mu'adh ibn Rifa'a ibn Rafi'. They said: And with the Messenger of God, may God bless him and grant him peace, many hypocrites set out, who had never set out in any such campaign before, having no desire for jihad except to obtain worldly goods, and the journey was easy for them. The Messenger of God, may God bless him and grant him peace, set out until he took the route through al-Hala'iq ¹⁰⁷ and camped there. On that day, a man from Abd al-Qays was brought to him, and he greeted the Messenger of God, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, said to him: Where are your people? He said: At al-Rawha'. He said: Where are you heading? He said: I have come to you to believe in you and bear witness that what you have brought is the truth, and to fight your enemy with you. The Messenger of God, may God bless him and grant him peace, said to him: Praise be to God who has guided you to Islam. He said: O Messenger of God, which deeds are most beloved to God? He said: Prayer at its earliest time. He said: After that, the man would pray when the sun declined, when the time for Asr entered, and when the sun set, never delaying prayer to the later time. He said: When he camped at Baq'a' ¹⁰⁸, he captured a spy of the polytheists. They said to him: What is behind you? Where are the people? He said: I have no knowledge of them. Hisham ibn Sa'd narrated to me from Ya'qub from Zayd ibn Talha, who said: Umar ibn al-Khattab, may God be pleased with him, said: You must tell the truth or I will strike your neck. He said: I am a man from al-Mustaliq. I left al-Harith ibn Abi Dirar having gathered forces against you, and many people have joined him. He sent me to you to bring him news of you and whether you have moved from Medina. Umar brought that to the Messenger of God, may God bless him and grant him peace, and informed him of the news. The Messenger of God, may God bless him and grant him peace, called him to Islam and presented it to him, but he refused and said: I will not follow your religion until I see what my people do. If they enter your religion, I will be like one of them; if they remain on their religion, I am one of them. Umar said: O Messenger of God, strike his neck! So the Messenger of God, may God bless him and grant him peace, brought him forward and struck his neck. The news reached al-Mustaliq. Juwayriyya bint al-Harith used to say after she had embraced Islam: His news and his killing and the march of the Messenger of God, may God bless him and grant him peace, reached us before the Prophet, may God bless him and grant him peace, arrived. My father and those with him were terrified ¹⁰⁹ and feared greatly, and those who had gathered to them from the various Arab tribes dispersed, leaving none but themselves. Then the Messenger of God, may God bless him and grant him peace, arrived at al-Muraysi', which is the water source, and camped there. A leather tent ¹¹⁰ was pitched for the Messenger of God, may God bless him and grant him peace, and among his wives were Aisha and Umm Salama. The enemy had gathered at the water and prepared and readied for battle. The Messenger of God, may God bless him and grant him peace, arrayed his companions, gave the banner of the Emigrants to Abu Bakr, may God be pleased with him, and the banner of the Helpers to Sa'd ibn Ubada, may God be pleased with him. It is also said that Ammar ibn Yasir, may God be pleased with him, held the banner of the Emigrants. Then the Messenger of God, may God bless him and grant him peace, commanded Umar ibn al-Khattab, may God be pleased with him, to call out among the people: Say: There is no god but God, and thereby you will protect your lives and property. Umar, may God be pleased with him, did so, but they refused. The first to shoot was a man from them with an arrow, and the Muslims shot arrows for a while. Then the Messenger of God, may God bless him and grant him peace, commanded his companions to charge, and they charged as one man, and not a single one of them escaped. Ten of them were killed, and the rest were captured. The Messenger of God, may God bless him and grant him peace, took captive the men, women, and children, and the camels and sheep were taken as spoils. Not a single Muslim was killed except one man. Abu Qatada used to narrate: The standard-bearer of the polytheists that day was Safwan Dhu al-Shuqr. I was not prepared until I charged at him, and the victory came. Their battle cry was: O Victorious One, kill, kill! Ibn Umar used to narrate that the Prophet, may God bless him and grant him peace, raided Banu al-Mustaliq while they were heedless, and their cattle were being watered at the water source. He killed their fighters and captured their children. The first account is more established with us. Hashim ibn Dubaba ¹¹¹ had set out in pursuit of the enemy, but returned in a strong wind and dust storm ¹¹². He encountered a man from the clan of Ubada ibn al-Samit named Aws, and thought he was a polytheist, so he charged and killed him. Later he learned he was a Muslim. The Messenger of God, may God bless him and grant him peace, ordered that his blood money be paid. It is also said that a man from Banu Amr ibn Awf killed him. His brother Miqyas came to the Prophet, may God bless him and grant him peace, and he ordered the blood money to be given to him. He took it, then attacked his brother's killer and killed him. Then he went out to Quraysh as an apostate, reciting: "My soul is healed that he spent the night in the plain, propped up, his garments stained with blood from the jugular veins ¹¹³. I avenged him forcefully and loaded his blood money upon the nobles of Banu al-Najjar, lords of Fari' ¹¹⁴. With him I satisfied my vengeance and attained my revenge, and I was the first to return to idols." I heard Abd al-Rahman say: My father recited them to me. The Messenger of God, may God bless him and grant him peace, declared his blood permissible until Numayla killed him on the day of the Conquest. Sa'id ibn Abd Allah ibn Abi al-Abyad narrated to me from his father from his grandmother, who was a freed slave of Juwayriyya, who said: I heard Juwayriyya bint al-Harith say: The Messenger of God, may God bless him and grant him peace, came to us while we were at al-Muraysi', and I heard my father say: Something has come to us that we cannot withstand. She said: I saw people and horses in such numbers that I cannot describe. When I embraced Islam and the Messenger of God, may God bless him and grant him peace, married me, and we returned, I looked at the Muslims and they were not as I had seen before. I realized that it was a terror from God Almighty that He casts into the hearts of the polytheists. One of them who had embraced Islam and whose Islam was good used to say: We saw white men on piebald horses whom we had never seen before or after.

Ibn Abi Sabrah narrated to me from al-Harith ibn al-Fudayl, who said: Ibn Mas'ud ibn Hunaydah narrated to me from his father, who said: I met the Messenger of Allah, may Allah bless him and grant him peace, at Baq'a ¹¹⁵, and he said: 'Where are you heading, O Mas'ud?' I said: 'I came to greet you, and Abu Tamim has set me free.' He said: 'May Allah bless you. Where have you left your family?' He said: 'I left them at a place known as al-Khadhawat ¹¹⁶, and the people are righteous. The people have become eager for Islam, and many have gathered around us.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Praise be to Allah who guided them!' Then Mas'ud said: 'O Messenger of Allah, you saw me yesterday, and I met a man from 'Abd al-Qays and invited him to Islam, encouraging him, and he embraced Islam.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'His embracing Islam at your hands is better for you than everything upon which the sun rises or sets.' Then he said: 'Stay with us until we meet our enemy, for I hope that Allah will grant us their wealth as spoils.' He said: So I traveled with the Messenger of Allah, may Allah bless him and grant him peace, until Allah granted him their wealth and offspring as spoils. The Messenger of Allah, may Allah bless him and grant him peace, gave me a portion of camels and a portion of sheep. I said: 'O Messenger of Allah, how can I drive the camels while I have sheep with me? Make them all sheep or all camels.' The Messenger of Allah, may Allah bless him and grant him peace, smiled and said: 'Which of these do you prefer?' I said: 'Make them camels.' He said: 'Give him ten camels.' He said: So he gave them to him. It is said to him: 'Was it from the spoils or from the khums ¹¹⁷?' He said: 'By Allah, I do not know.' So I returned to my family, and by Allah, we have continued in goodness from them until this day of ours. Abu Bakr ibn 'Abdullah ibn Abi Sabrah narrated to me from Abu Bakr ibn 'Abdullah ibn Abi Jahm, who said: The Messenger of Allah, may Allah bless him and grant him peace, ordered that the captives be bound and placed aside, and he appointed Buraydah ibn al-Husayb ¹¹⁸ over them. He ordered that whatever was found in their baggage of worn-out goods ¹¹⁹ and weapons be gathered, and the camels and sheep were driven. He appointed his freedman Shuqran over them, and gathered the children aside. He appointed over the division—the division of the khums—and the shares of the Muslims, Mahmiyah ibn Jaz' al-Zubaydi. The Messenger of Allah, may Allah bless him and grant him peace, took the khums from all the spoils, and Mahmiyah ibn Jaz' al-Zubaydi was in charge of it. Muhammad ibn 'Abdullah narrated to me from al-Zuhri, from 'Urwah ibn al-Zubayr and 'Abdullah ibn 'Abdullah ibn al-Harith ibn Nawfal, who said: The Messenger of Allah, may Allah bless him and grant him peace, appointed Mahmiyah ibn Jaz' al-Zubaydi over the khums of the Muslims. They said: He used to collect the khums, and the sadaqat ¹²⁰ were separate; the people of fay' ¹²¹ were distinct from sadaqah, and the people of sadaqah were distinct from fay'. He would give from sadaqah to the orphan, the poor, and the weak. When the orphan reached puberty, he was transferred to fay' and removed from sadaqah, and jihad became obligatory upon him. If he disliked jihad and refused it, he was not given anything from sadaqah, and they left him to earn for himself. The Messenger of Allah, may Allah bless him and grant him peace, never refused a beggar. Two men came to him asking from the khums, and he said: 'If you wish, I will give you from it, but there is no share in it for the rich or for the strong able-bodied earner.' They said: So the captives were divided and distributed, and they came into the hands of the men. The worn-out goods were divided, and the camels and sheep were divided. A she-camel was counted as ten sheep, and the worn-out goods were sold to whoever wanted. Two shares were allotted for the horse and one share for its rider, and one share for the foot soldier. The camels were two thousand, and the sheep five thousand, and the captives were two hundred households. Juwayriyyah bint al-Harith fell into the share of Thabit ibn Qays and his cousin. She made a contract of manumission ¹²² with him for nine ounces of gold. 'Abdullah ibn Yazid ibn Qusayt narrated to me from his father, from Thawban, from 'A'ishah, may Allah be pleased with her, who said: Juwayriyyah was a beautiful slave girl; hardly anyone saw her without being captivated. While the Prophet, may Allah bless him and grant him peace, was with me and we were at the water, Juwayriyyah came in to ask him about her contract of manumission. 'A'ishah said: By Allah, as soon as I saw her, I disliked her entering upon the Prophet, may Allah bless him and grant him peace, and I knew that he would see in her what I saw. She said: 'O Messenger of Allah, I am a Muslim woman; I bear witness that there is no god but Allah and that you are the Messenger of Allah. I am Juwayriyyah bint al-Harith ibn Abi Dirar, the chief of his people. We have been afflicted with what you know, and I fell into the share of Thabit ibn Qays ibn Shammas and his cousin. I was ransomed from his cousin with some palm trees he had in Medina. Thabit made a contract with me for what I cannot afford nor have the means for. Nothing compelled me to that except my hope in you, may Allah bless you. So help me in my contract of manumission!' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Or better than that?' She said: 'What is it, O Messenger of Allah?' He said: 'I will pay your contract of manumission and marry you.' She said: 'Yes, O Messenger of Allah, you have done so!' So the Messenger of Allah, may Allah bless him and grant him peace, sent to Thabit and asked for her from him. Thabit said: 'She is yours, O Messenger of Allah, may my father and mother be sacrificed for you.' So the Messenger of Allah, may Allah bless him and grant him peace, paid what was due from her contract of manumission, freed her, and married her. The news spread among the people, and the men of Banu al-Mustaliq had already been divided and owned, and their women had been taken. They said: 'They are the in-laws of the Prophet, may Allah bless him and grant him peace!' So they freed what was in their hands of those captives. 'A'ishah, may Allah be pleased with her, said: One hundred households were freed through the marriage of the Messenger of Allah, may Allah bless him and grant him peace, to her. I know no woman who was a greater blessing to her people than her. Hizam ibn Hisham narrated to me from his father, who said: Juwayriyyah said: Three nights before the arrival of the Prophet, may Allah bless him and grant him peace, I saw in a dream that the moon was traveling from Yathrib until it fell into my lap. I disliked telling anyone about it until the Messenger of Allah, may Allah bless him and grant him peace, arrived. When we were taken captive, I hoped for the dream. When he freed me and married me, by Allah, I did not speak to him about my people until the Muslims themselves sent them. I did not realize until a girl from my cousins told me the news. So I praised Allah, mighty and majestic. It is said that the Messenger of Allah, may Allah bless him and grant him peace, made her dowry the freeing of every captive from Banu al-Mustaliq, and it is said he made her dowry the freeing of forty of her people. Ibn Abi Sabrah narrated to me from 'Umarah ibn Ghaziyyah, who said: Among the captives were those whom the Messenger of Allah, may Allah bless him and grant him peace, granted freedom without ransom, and others were ransomed. That was after the captives had come into the hands of the men. Women and children were ransomed for six fara'id ¹²³. They had brought some of the captives to Medina, and their families came and ransomed them. Not a single woman from Banu al-Mustaliq remained except that she returned to her people. This is the established account. 'Umar ibn 'Uthman narrated to me from 'Abd al-Malik ibn 'Ubayd, from 'Abd al-Rahman ibn Sa'id ibn Yarbu', from 'Imran ibn Husayn, who said: The delegation came to Medina and ransomed the captives after the distribution of shares. 'Abdullah ibn Abi al-Abyad narrated to me from his grandmother, who was a freed slave of Juwayriyyah and knowledgeable about their traditions, who said: I heard Juwayriyyah say: My father ransomed me from Thabit ibn Qays ibn Shammas with what a woman from the captives was ransomed for. Then the Messenger of Allah, may Allah bless him and grant him peace, proposed to me from my father, and he gave me in marriage. She said: Her name was Barrah, but the Messenger of Allah, may Allah bless him and grant him peace, named her Juwayriyyah, for he disliked it being said, 'He came out of the house of Barrah.' Ibn Waqid said: The more established account with us is the hadith of 'A'ishah that the Prophet, may Allah bless him and grant him peace, paid her contract of manumission, freed her, and married her.

And Ishaq ibn Yahya narrated to me from al-Zuhri, from Malik ibn Aws ibn al-Hadathan, from 'Umar ibn al-Khattab, may God be pleased with him, that the Messenger of God, may God bless him and grant him peace, used to give her ¹²⁴ a share as he gave to his wives, and he drew the veil ¹²⁵ over her. And al-Dahhak ibn 'Uthman narrated to me from Muhammad ibn Yahya ibn Habban, from Abu Muharir and Abu Damra ¹²⁶, from Abu Sa'id al-Khudri, who said: We went out with the Messenger of God, may God bless him and grant him peace, on the expedition of Banu al-Mustaliq. We captured some female captives, and we desired women, and celibacy became hard upon us, and we wanted ransom ¹²⁷, so we intended to practice coitus interruptus ¹²⁸. We said: We will practice coitus interruptus. And the Messenger of God, may God bless him and grant him peace, was among us before we asked him about that. So we asked him, and he said: "It does not matter if you do not do it, for every soul that is to be born until the Day of Resurrection will surely be born." And Abu Sa'id used to say: Then their delegations came to us and they ransomed the children and the women, and they returned with them to their lands. And those who were given a choice among them ¹²⁹ were given the option to stay with the one in whose share they had fallen, but they refused and chose to return. Al-Dahhak said: I narrated this hadith to Abu al-Nadr, and he said: Abu Salama ibn 'Abd al-Rahman informed me from Ibn Sa'id al-Khudri, who said: A man from the Jews said to me—and I had gone out with a slave-girl of mine to sell her in the market—he said to me: "O Abu Sa'id, perhaps you want to sell her while she has a fetus ¹³⁰ from you in her womb!" He said: I said, "No, I used to practice coitus interruptus with her." He said, "That is the minor infanticide ¹³¹." He said: So I came to the Messenger of God, may God bless him and grant him peace, and informed him of that, and he said: "The Jews lied! The Jews lied!" Completed with the help of God, the first part of the Maghazi of al-Waqidi. The second part follows, beginning with "The account of what happened concerning Ibn Ubayy."

1. Abu Abs ibn Jabr : A companion of the Prophet Muhammad, known for his bravery.
2. al-Musta'wir : A place or a type of thorny tree; the exact meaning is uncertain.
3. What Allah has restored to His Messenger from the people of the towns... : Qur'an 59:7, which discusses the distribution of spoils taken without fighting.
4. trust : The term 'ḥabs' refers to a charitable endowment or trust, specifically for the Prophet's personal needs.
5. horses : The term 'kurā‘' refers to cavalry horses or military equipment.
6. ʿUthmān ibn Maẓʿūn : A companion of the Prophet, one of the early Muslims.
7. Muhājirūn : The early Muslims who emigrated from Mecca to Medina.
8. Banū al-Naḍīr : A Jewish tribe in Medina that was expelled after breaking a treaty.
9. Khazraj : One of the two main Arab tribes in Medina that embraced Islam.
10. Anṣār : The Muslim inhabitants of Medina who helped the Emigrants.
11. Aws : The other main Arab tribe in Medina that embraced Islam.
12. Muhājirūn : See note 2.
13. Biʾr Ḥajr : A well or land given as a grant.
14. Biʾr Jarm : A well or land given as a grant.
15. Suʾāla : A piece of land.
16. Māl Sulaym : Property of Sulaym, a name for the land.
17. al-Ḍirrāṭa : A piece of land.
18. al-Buwayla : A piece of land.
19. Māl Ibn Kharasha : Property of Ibn Kharasha, a name for the land.
20. Qurʾān 59:1 : The verse begins: 'Whatever is in the heavens and whatever is on the earth glorifies God.'
21. tasbīḥ al-judur al-naqḍ : The glorification of walls is their crumbling; a metaphorical interpretation.
22. Qurʾān 59:2 : The verse refers to the expulsion of Banu al-Nadir.
23. wajabān : Cowardice; a state of fear.
24. Qurʾān 59:3 : The verse mentions the decree of exile.
25. Umm al-Kitāb : The Mother of the Book, i.e., the Preserved Tablet or the original source of scripture.
26. Qurʾān 59:4 : The verse explains the reason for their punishment.
27. Qurʾān 59:5 : The verse about cutting or leaving palm trees.
28. ʿAjwa : A type of high-quality date.
29. Lawn : A type of date palm.
30. Qurʾān 59:7 : The verse on the distribution of spoils.
31. khums al-khums : One-fifth of the fifth; the Prophet's share from the spoils.
32. Banū Hāshim : The clan of the Prophet, including his relatives.
33. Qurʾān 59:8 : The verse praising the poor Emigrants.
34. Qurʾān 59:9 : The verse praising the Ansar.
35. Qurʾān 59:10 : The verse about those who came after.
36. Qurʾān 59:11 : The verse about the hypocrites.
37. Ibn Ubayy : Abdullah ibn Ubayy, the leader of the hypocrites in Medina.
38. Suwayd and Dāʿis : Two messengers sent by Ibn Ubayy to Banu al-Nadir.
39. Qurʾān 59:12 : The verse continues the account of the hypocrites.
40. Allah : The Arabic word for God, used in Islamic context.
41. Banu al-Nadir : A Jewish tribe in Medina that was expelled by the Muslims.
42. Banu Qaynuqa' : A Jewish tribe in Medina that was expelled earlier.
43. Satan : The devil; Iblis in Islamic tradition.
44. tomorrow : Refers to the Day of Resurrection.
45. forgot Allah : Meaning they neglected the remembrance and obedience of God.
46. Holy : Al-Quddus, one of the names of Allah meaning 'The Holy'.
47. Guardian : Al-Muhaymin, one of the names of Allah meaning 'The Guardian' or 'The Witness'.
48. Badr al-Maw'id : The promised encounter at Badr, a location between Mecca and Medina.
49. Badr al-Safra' : Another name for Badr, referring to the yellowish color of the land.
50. mobilized : Literally 'they raised a clamor' or 'gathered forces'.
51. like a pomegranate : A metaphor meaning full of people, like a pomegranate full of seeds.
52. plentiful, abundant year : A year of abundant rain and pasture.
53. young ones : Jidha' (pl. jidha'): camels in their third year.
54. mature ones : Hiqaq (pl. hiqaq): camels in their fourth year.
55. 'Umrah : The lesser pilgrimage to Mecca, which can be performed at any time.
56. Muhammad himself : Referring to the Prophet Muhammad being wounded at Uhud.
57. or whoever : Indicating uncertainty about who exactly spoke.
58. will not escape : Meaning he will be destroyed or defeated.
59. khamar : Crowd or multitude; also refers to a place of concealment.
60. ʿajalah : A wheel or a type of vehicle; possibly a millstone or a cart.
61. Sallām : Name of a fortress in Khaybar.
62. yarṭun : To speak in a foreign language; here, Jewish (Hebrew or Aramaic).
63. sakanat : She became quiet or still.
64. quṭnah : Cotton; a metaphor for whiteness.
65. samk : Ceiling or roof of a house.
66. khashshah : Crunching sound; the sound of the sword cutting through flesh.
67. manāhir : Plural of manhar; water channels or irrigation canals.
68. shuʿal : Plural of shuʿlah; torches made from palm leaves.
69. la-rubbamā : Perhaps; sometimes used to indicate frequency.
70. shuḥinat : Filled; crowded with people.
71. fāẓa : He perished; died suddenly.
72. Kharajah ibn ʿAbd Allāh : A narrator in the chain of transmission.
73. Dhāt al-Riqāʿ : An expedition; the name means 'the one with patches'.
74. buqaʿ : Patches or spots of different colors.
75. Ṣirār : A place near Medina.
76. hādīn : Heedless or neglectful.
77. al-Maḍīq : A narrow pass or defile.
78. ṣalāt al-khawf : The prayer of fear, a shortened and modified form of prayer performed during battle or when in danger.
79. qibla : The direction of the Kaaba in Mecca, towards which Muslims pray.
80. rakʿa : A unit of Islamic prayer, consisting of standing, bowing, prostrating, and sitting.
81. salām : The greeting of peace (assalamu alaykum) that concludes the prayer.
82. ʿAbbād ibn Bishr : A companion of the Prophet known for his devotion and bravery.
83. rabīʾa : A lookout or sentinel.
84. sūra : A chapter of the Quran.
85. Anṣārī : A helper, referring to the Muslim inhabitants of Medina who supported the Prophet after his migration.
86. ʿUlba : A companion of the Prophet; the name is also read as 'Utba.
87. jaddī : Here meaning 'my grandfather' or possibly 'my fortune' (jadd).
88. namāriq : Cushions or pillows, often used as a sign of comfort and hospitality.
89. dirham : A silver coin used as currency in early Islamic times.
90. uqiyya : A unit of weight, approximately 40 dirhams, used as a monetary measure.
91. uqiyya : A unit of weight, approximately 40 dirhams or about 125 grams of silver.
92. qirat : A small unit of weight, 1/24th of a dirham or about 0.2 grams.
93. wasq : A measure of volume for dates, equivalent to 60 sa' (approximately 180 liters).
94. ajwa : A high-quality variety of dates from Medina, often associated with blessings.
95. sayhani : A type of date, possibly a variety known for its quality.
96. ummahat al-jaradin : A type of date, literally 'mothers of locusts,' possibly a variety.
97. nukhaba : A type of date, possibly a lesser quality variety.
98. qarn : A type of date, possibly referring to a horn-shaped variety.
99. shuqha : A type of date, possibly a variety.
100. habl : Literally 'rope,' here meaning a single heap or pile of dates.
101. dafita : Caravans or travelers passing through.
102. mu'tiq : A swift or fast-moving rider.
103. al-Muraysi' : A place name, also known as the expedition against Banu al-Mustaliq.
104. Muhajirun : The Emigrants; early Muslims who migrated from Mecca to Medina.
105. Ansar : The Helpers; Medinan converts who supported the Emigrants.
106. al-Harith ibn Hazma : A companion of the Prophet; the text has a note number (98) indicating a variant or comment in the original.
107. al-Hala'iq : A place name; possibly a location on the route to the campaign.
108. Baq'a' : A place name; possibly a valley or area near the campaign site.
109. fase' : The Arabic word is unclear; possibly a variant of 'fazi'a' meaning terrified.
110. qubba min adam : A tent made of leather; 'qubba' can refer to a dome-shaped tent or pavilion.
111. Hashim ibn Dubaba : A companion; his name appears in some sources as Hashim ibn Dubaba al-Sulami.
112. rih shadida wa 'ajaj : A strong wind and dust storm; 'ajaj' refers to dust raised by wind.
113. al-akhad'id : The jugular veins; plural of 'akhda'.
114. Fari' : A place name; possibly a location in Medina or a district.
115. Baq'a : A place near Medina.
116. al-Khadhawat : A location, possibly a valley or region.
117. khums : The one-fifth share of spoils allocated to Allah, the Prophet, and specified categories.
118. Buraydah ibn al-Husayb : A companion of the Prophet, known for his trustworthiness.
119. riththah : Worn-out or low-quality goods, often including old clothes and utensils.
120. sadaqat : Charitable alms, including obligatory zakat and voluntary charity.
121. fay' : Spoils acquired without fighting, or property from non-Muslims that comes under Muslim control without warfare.
122. kitabah : A contract of manumission where a slave agrees to pay a sum to the master in exchange for freedom.
123. fara'id : Plural of faridah, meaning a fixed share or a specified amount; here referring to a set ransom amount.
124. lahā : Refers to a specific woman, likely a female captive or a woman from the People of the Book, whom the Prophet treated with the same provisions as his wives.
125. al-ḥijāb : The veil or curtain of seclusion prescribed for the Prophet's wives, indicating that this woman was given the same status of seclusion.
126. Abī Ḍamrah : A narrator; the number (110) may refer to a folio or manuscript reference.
127. al-fidā’ : Ransom; the companions desired to ransom the captives for money, but also had sexual desires.
128. al-‘azl : Coitus interruptus, a method of birth control practiced by withdrawing before ejaculation.
129. man khuyyira minhunna : Those among the female captives who were given a choice to stay with their captor or return to their people.
130. sakhlah : Literally 'young animal'; here used metaphorically for a fetus or unborn child.
131. al-maw’ūdah al-ṣughrā : The minor infanticide; a term used by the Jew to equate coitus interruptus with a form of infanticide, which the Prophet refuted.

The Second Part [1]

[Part Two] Mention of What Happened Concerning Ibn Ubayy They said: While the Muslims were at the water of al-Muraysīʿ ¹, the war having ceased—and it was a scarce water ², only half a bucket coming out—Sinān b. Wabar al-Juhanī, who was an ally of the Banū Sālim, came with two youths from the Banū Sālim to draw water. They found at the water a crowd from the army, both Emigrants and Helpers. Jahjā ³ b. Saʿīd al-Ghifārī was a hired man for ʿUmar b. al-Khaṭṭāb, may Allah be pleased with him. Sinān lowered his bucket, and Jahjā lowered his bucket; Jahjā was closer to Sinān b. Wabar’s water-skin. Sinān’s bucket and Jahjā’s bucket became entangled, and one of the two buckets came out—it was Sinān b. Wabar’s bucket. Sinān said: I said, “My bucket.” Jahjā said, “By Allah, it is only my bucket.” They disputed until Jahjā raised his hand and struck Sinān, and blood flowed. He cried out, “O clan of Khazraj ⁴!” and the men rose up. Sinān said: Jahjā escaped me by fleeing, and my companions also escaped, and he began to call out in the camp, “O clan of Quraysh! O clan of Kināna!” Quraysh came quickly to him. Sinān said: When I saw what I saw, I called out to the Helpers. He said: The Aws and the Khazraj came, and they drew their weapons until I feared a great sedition, until some Emigrants came to me saying, “Forgo your right!” [Sinān said]: And if I struck him, it would not harm me at all. Sinān said: I could not act independently of my allies in forgiving, because of the words of the Emigrants, while my people refused that I forgive unless by the command of the Messenger of Allah, may Allah bless him and grant him peace, or I take retaliation from Jahjā. Then the Emigrants spoke to my allies, and they spoke to ʿUbāda b. al-Ṣāmit and some of my allies, and my allies spoke to me, so I left that and did not raise it to the Prophet, may Allah bless him and grant him peace. Ibn Ubayy was sitting with ten of the hypocrites: Ibn Ubayy, Mālik, Dāʿis, Suwayd, Aws b. Qayẓī, Muʿattib b. Qushayr ⁵, Zayd b. al-Luṣayt ⁶, and ʿAbdullāh b. Nabtal—and among the people was Zayd b. Arqam, a youth who had not reached puberty or had reached it. The shouting of Jahjā, “O clan of Quraysh!” reached him, and Ibn Ubayy became very angry. Among what appeared of his speech and was heard from him was that he said: “By Allah, I have never seen such humiliation as today! By Allah, I was indeed averse to this face of mine, but my people overcame me! They have done it; they have vied with us and outnumbered us in our own land, and they have denied our favor ⁷. By Allah, we and these cloaks ⁸ of Quraysh are nothing but as the saying goes: ‘Fatten your dog and it will eat you.’ By Allah, I thought I would die before hearing a caller calling out what Jahjā called out while I was present, without there being any change from me. By Allah, if we return to Medina, the mightier will surely drive out the weaker from it.” Then he turned to those of his people who were present and said: “This is what you have done to yourselves; you settled them in your land, and they occupied your dwellings, and you shared with them your wealth until they became rich! By Allah, if you had withheld your hands, they would have moved to other than your land. Then they were not satisfied with what you did until you made yourselves targets for death, and you were killed defending them, making your children orphans, and you became few while they became many.” Zayd b. Arqam went with all this report to the Messenger of Allah, may Allah bless him and grant him peace, and found with him a group of his Companions from the Emigrants and Helpers—Abū Bakr, ʿUthmān, Saʿd, Muḥammad b. Maslama, Aws b. Khawlī, and ʿAbbād b. Bishr—and he told him the news. The Messenger of Allah, may Allah bless him and grant him peace, disliked his report and his face changed. Then the Messenger of Allah, may Allah bless him and grant him peace, said: “O boy, perhaps you are angry with him!” He said: “No, by Allah, I heard it from him.” He said: “Perhaps your hearing was mistaken!” He said: “No, O Prophet of Allah!” He said: “Perhaps it was confused for you!” He said: “No, by Allah, I heard it from him, O Messenger of Allah!” What Ibn Ubayy said spread through the camp, and the people had no other talk but what Ibn Ubayy said. The group of Helpers ⁹ began to rebuke the boy and said: “You have gone after the chief of your people, saying about him what he did not say; you have wronged and cut the ties of kinship!” Zayd said: “By Allah, I heard it from him!” He said: “By Allah, there was no man in the Khazraj more beloved to me than ʿAbdullāh b. Ubayy. By Allah, if I had heard this statement from my father, I would have reported it to the Messenger of Allah, may Allah bless him and grant him peace. And I hope that Allah Almighty will send down revelation to His Prophet so that they may know whether I am lying or someone else, or that the Messenger of Allah, may Allah bless him and grant him peace, may see the confirmation of my words.” Zayd began to say: “O Allah, send down to Your Prophet what confirms my report!” Someone said: “O Messenger of Allah, order ʿAbbād b. Bishr to bring you his head.” The Messenger of Allah, may Allah bless him and grant him peace, disliked this statement. It is said that he said: “Tell Muḥammad b. Maslama to bring you his head.” The Prophet, may Allah bless him and grant him peace, turned away from him and said: “Let not the people say that Muḥammad kills his Companions.” The group of Helpers who had heard the Prophet’s, may Allah bless him and grant him peace, words and his rejection of the boy’s report went to Ibn Ubayy and informed him. Aws b. Khawlī said: “O Abū Ḥubāb, if you said it, then inform the Prophet so that he may ask forgiveness for you, and do not deny it, lest revelation come that belies you. And if you did not say it, then go to the Messenger of Allah, apologize to him, and swear to the Messenger of Allah that you did not say it.” He swore by Allah Almighty that he had not said any of that. Then Ibn Ubayy came to the Messenger of Allah, may Allah bless him and grant him peace, and said: “O Ibn Ubayy, if a statement has preceded from you, then repent.” He began to swear by Allah: “I did not say what Zayd said, nor did I speak it!” He was noble among his people, so it was thought that he had spoken the truth, though he was suspected of evil. Hishām b. Saʿd narrated to me from Zayd b. Aslam from his father from ʿUmar b. al-Khaṭṭāb, who said: When what happened from Ibn Ubayy’s statement occurred, the Messenger of Allah, may Allah bless him and grant him peace, hastened the journey, and I hastened with him. I had a hired man I had employed to tend my horse, and he was delayed, so I stopped on the road waiting for him until he came. When he came and saw my anger, he feared I would fall upon him, so he said: “O man, take it easy, for something happened among the people after you.” He told me about Ibn Ubayy’s statement. ʿUmar said: I went until I came to the Messenger of Allah, may Allah bless him and grant him peace, while he was in the shade of a tree, with a little black slave massaging his back. I said: “O Messenger of Allah, it seems you are complaining of your back.” He said: “The she-camel threw me last night.” I said: “O Messenger of Allah, give me permission to strike the neck of Ibn Ubayy for his statement.” The Messenger of Allah, may Allah bless him and grant him peace, said: “Would you do it?” He said: “Yes, by Him who sent you with the truth!” The Messenger of Allah, may Allah bless him and grant him peace, said: “Then many noses in Yathrib would tremble for him. If I ordered them to kill him, they would kill him.” I said: “O Messenger of Allah, then order Muḥammad b. Maslama to kill him.” He said: “Let not the people say that Muḥammad killed his Companions.” He said: Then I said: “Then order the people to depart.” He said: “Yes.” So I announced the departure to the people.

And it is said: The people of the camp were not aware until the Messenger of God (may God bless him and grant him peace) appeared upon his she-camel, al-Qaswa’, while they were in severe heat. He would not set out in the afternoon until it had cooled, except that when the news of Ibn Ubayy reached him, he departed at that very hour. The first to meet him was Sa‘d ibn ‘Ubada, who said: “Peace be upon you, O Prophet, and the mercy of God!” The Messenger of God (may God bless him and grant him peace) said: “And upon you be peace!” He said: “O Messenger of God, you have departed at an unusual hour in which you would not normally depart!” And it is said that Usayd ibn Hudayr met him—Ibn Waqid said: and this is more established with us—and said: “O Messenger of God, you have set out at an unusual hour in which you would not normally set out in the afternoon!” The Messenger of God (may God bless him and grant him peace) said: “Has not the saying of your companion reached you?” He said: “Which companion, O Messenger of God?” He said: “Ibn Ubayy, who claimed that if he returned to Medina, the mighty would expel the abased from it.” He said: “Then you, O Messenger of God, can expel him if you wish, for he is the abased and you are the mighty, and might belongs to God, to you, and to the believers.” Then he said: “O Messenger of God, be gentle with him, for by God, God brought you while his people were stringing beads for him to crown him; nothing remained for them except one bead with the Jew Yusha‘, who had delayed them regarding it due to his knowledge of their need for it, so that they might crown him. Then God brought you upon this matter, and he sees nothing but that his kingship has been stripped from him.” He said: While the Messenger of God (may God bless him and grant him peace) was traveling on that day of his, and Zayd ibn Arqam was riding alongside the Prophet (may God bless him and grant him peace) on his mount, showing him his face during the journey, and the Messenger of God (may God bless him and grant him peace) was urging his mount forward, hastening in the journey, when revelation descended upon him. Zayd ibn Arqam said: No sooner did I see the Messenger of God (may God bless him and grant him peace) seized by distress, his forehead sweating, and the forelegs of his mount becoming heavy until it could barely move them, than I knew that the Messenger of God (may God bless him and grant him peace) was receiving revelation, and I hoped that confirmation of my report would descend upon him. Zayd ibn Arqam said: Then the revelation was lifted from the Messenger of God (may God bless him and grant him peace), and he took hold of my ear while I was on my mount until I was raised from my seat, lifting it toward the sky, saying: “Your ear has been proven true, O boy, and God has confirmed your account!” And concerning Ibn Ubayy, the surah (chapter) descended from its beginning to its end alone: “When the hypocrites come to you…” (Surah al-Munafiqun). And ‘Ubaydullah ibn al-Hurayr narrated to me, from his father, from Rafi‘ ibn Khadij, who said: I heard ‘Ubada ibn al-Samit say on that day to Ibn Ubayy before the Qur’an descended concerning him: “Go to the Messenger of God, so that he may ask forgiveness for you.” He said: I saw him turning his head away in aversion. ‘Ubada said: “By God, a Qur’an will surely descend concerning the turning of your head, by which prayer will be performed.” And Yunus ibn Muhammad al-Zafari narrated to me, from his father, from ‘Ubada ibn al-Walid ibn ‘Ubada ibn al-Samit, who said: ‘Ubada ibn al-Samit passed by ‘Abdullah ibn Ubayy on the evening when the Prophet (may God bless him and grant him peace) set out from al-Muraysi‘, and the Surah of the Hypocrites had descended upon the Prophet (may God bless him and grant him peace), so he did not greet him. Then Aws ibn Khawli passed by and did not greet him. Ibn Ubayy said: “Indeed, you two have conspired together in this matter.” So they returned to him, rebuked him, and reproached him for what he had done, and for what had descended from the Qur’an refuting his account. Aws ibn Khawli began to say: “I will never lie about you until I know that you have abandoned what you are upon and repented to God. We turned to Zayd ibn Arqam, blaming him and saying to him, ‘You have lied about a man from your people,’ until the Qur’an descended confirming Zayd’s account and refuting your account.” And Ibn Ubayy began to say: “I will never return to it again!” And the saying of ‘Umar ibn al-Khattab (may God be pleased with him) to the Messenger of God (may God bless him and grant him peace), “Command Muhammad ibn Maslama to bring you his head,” reached his son ‘Abdullah ibn ‘Abdullah ibn Ubayy. So he came to the Prophet (may God bless him and grant him peace) and said: “O Messenger of God, if you intend to kill my father regarding what has reached you about him, then command me. By God, I will bring you his head before you rise from this sitting of yours. By God, the Khazraj know that there was no man among them more dutiful to a parent than I, and he has not eaten food for such and such a time, nor drunk any drink, except by my hand. And I fear, O Messenger of God, that you might command another to kill him, and then my soul would not let me look upon the killer of my father walking among the people, so I would kill him and enter the Fire. But your pardon is better, and your favor is greater.” The Messenger of God (may God bless him and grant him peace) said: “O ‘Abdullah, I did not intend to kill him, nor did I command it, and we will treat him well as long as he is among us.” So ‘Abdullah said: “O Messenger of God, my father—this tribe had agreed upon him to crown him over them, then God brought you, so God lowered him and raised us through you. And with him are people who circle around him and mention matters that God has overcome.” He said: When he departed from the Prophet (may God bless him and grant him peace) and knew that the Messenger of God (may God bless him and grant him peace) had left him and not commanded his killing, he said: “Indeed, the world is but awaited events, And among the most wondrous events is what ‘Umar said, Advising the one with whom revelation is thus, Without consulting him about that which shaves the hair. If al-Khattab had a sin like his sin, And I said to him what he said about my father, he would have scowled. On the morning he said, ‘Send Muhammad to him To kill him,’ how evil, by your life, is what he commanded! So I said, ‘O Messenger of God, if you are going to do it, I will suffice you, ‘Abdullah, with a glance of your eye. A hand and a generous soul assist me, And a heart harder than stone in trial. In that is what is in it, and the other has disgrace, And in my eye toward its owner is a defect.’ He said, ‘Indeed, let not a man willingly kill His father, when Mudar had almost flown with it.’” Isma‘il ibn Mus‘ab ibn Isma‘il ibn Zayd ibn Thabit recited it to me, saying: I took it from the book. And Ibrahim ibn Ja‘far ibn Mahmud, from Muhammad ibn Maslama. And ‘Ubaydullah ibn al-Hurayr narrated to me, from his father, from Rafi‘ ibn Khadij, who said: When we set out from al-Muraysi‘ before noon, we were in great hardship that day and night; no man dismounted except for his need or for a prayer he performed. And the Messenger of God (may God bless him and grant him peace) was urging his mount forward, striking its flanks with the whip until morning came, and we extended our day until midday or nearly so. The people set out in the afternoon while discussing Ibn Ubayy’s statement and what had happened from him. No sooner had sleeplessness and fatigue from the journey overtaken them than they dismounted, and no mention of Ibn Ubayy’s statement was heard in their mouths. The Messenger of God (may God bless him and grant him peace) only hurried the people to divert them from Ibn Ubayy’s talk. When they dismounted, they felt the touch of the ground and fell asleep. Then the Messenger of God (may God bless him and grant him peace) set out with the people in the afternoon when it had cooled, and the next day they halted at a water called Baq‘a‘ above al-Naqi‘. The people let their mounts graze, and a severe wind overtook them until the people feared it. They asked the Messenger of God (may God bless him and grant him peace) about it, fearing that ‘Uyayna ibn Hisn might have gone to Medina, and they said: “This wind has not arisen except from an event! In Medina are only the dependents and children.” There was a treaty between the Prophet (may God bless him and grant him peace) and ‘Uyayna, and that was when it was expiring, so intense fear entered them. This reached the Messenger of God (may God bless him and grant him peace), and the Messenger of God (may God bless him and grant him peace) said: “There is no harm to you from it. There is no gap in Medina except that an angel guards it, and no enemy would enter it until you come to it. But today a certain man has died.”

There was a great hypocrite in Medina, so the wind raged. His death caused intense grief to the hypocrites, and he was Zayd ibn Rifa'a ibn al-Tabut ¹⁰; he died that day. Kharija ibn al-Harith narrated to me from 'Abbas ibn Sahl from Jabir ibn 'Abd Allah, who said: The wind on that day was stronger than it had ever been, until the sun passed its zenith, then it calmed at the end of the day. Jabir said: When I arrived, before entering my house, I asked: Who died? They said: Zayd ibn Rifa'a ibn al-Tabut. The people of Medina mentioned that they experienced such intensity of wind until the enemy of Allah was buried, then the wind calmed. 'Abd al-Hamid ibn Ja'far narrated to me from his father, who said: 'Ubada ibn al-Samit said that day to Ibn Ubayy ¹¹: O Abu Hubab ¹², your friend has died! He said: Which of my friends? He said: The one whose death is a conquest for Islam and its people. He said: Who? He said: Zayd ibn Rifa'a ibn al-Tabut. He said: Woe to me! By Allah, he was such and such! And he began to mention [his qualities]. I said: I have clung to the mutilated sin ¹³. He said: Who informed you, O Abu al-Walid ¹⁴, of his death? I said: The Messenger of Allah, may Allah bless him and grant him peace, informed us just now that he died at this hour. He said: Then he was struck with remorse and turned away sorrowful and grieving. They said: The wind calmed at the end of the day, and the people gathered their mounts. 'Abd al-Hamid ibn Ja'far narrated to me from Ibn Ruman and Muhammad ibn Salih from 'Asim ibn 'Umar ibn Qatada, who said: The she-camel of the Messenger of Allah, may Allah bless him and grant him peace, al-Qaswa' ¹⁵, was lost from among the camels. The Muslims began to search for her in every direction. Zayd ibn al-Lusayt ¹⁶—who was a hypocrite and was with a group of the Ansar ¹⁷, including 'Abbad ibn Bishr ibn Waqsh, Salama ibn Salama ibn Waqsh, and Usayd ibn Hudayr—said: Where are these people going in every direction? They said: They are searching for the she-camel of the Messenger of Allah; it has gone missing. He said: Does Allah not inform him of the location of his she-camel? The people disapproved of that and said: May Allah fight you, O enemy of Allah, you have become a hypocrite! Then Usayd ibn Hudayr turned to him and said: By Allah, if I did not know what the Messenger of Allah would approve of in that regard, I would have pierced your testicles with the spear, O enemy of Allah! Why did you come out with us while this is in your heart? He said: I came out to seek some worldly gain. By my life, Muhammad informs us of greater things than the matter of the she-camel; he informs us about the affairs of the heaven. They all fell upon him and said: By Allah, you will never have any way with us, and no shade will ever cover us and you together. If we had known what was in your heart, we would not have accompanied you for an hour of the day. Then he leaped up fleeing ¹⁸ and running away from them lest they fall upon him, and they threw away his baggage. He made for the Messenger of Allah, may Allah bless him and grant him peace, and sat with him, fleeing from his companions and seeking refuge with him. The news of what he had said had come to the Messenger of Allah, may Allah bless him and grant him peace, from heaven. The Messenger of Allah, may Allah bless him and grant him peace, said while the hypocrite was listening: A man from the hypocrites rejoiced that the she-camel of the Messenger of Allah was lost and said: 'Does Allah not inform him of its location? By my life, Muhammad informs us of greater things than the matter of the she-camel!' But no one knows the unseen except Allah. Allah the Exalted has informed me of its location: it is in this valley opposite you, its halter has become entangled in a tree. So go straight to it. They went and brought it from where the Messenger of Allah, may Allah bless him and grant him peace, had said. When the hypocrite saw it, he quickly went to his companions who had been with him. He found his saddle thrown away, and they were sitting, none of them having moved from his place. They said to him when he approached: Do not come near us! He said: Let me speak to you! He approached and said: I remind you by Allah, did any of you go to Muhammad and inform him of what I said? They said: No, by Allah, and we did not leave our place. He said: Indeed, I found that the people knew what I had spoken, and the Messenger of Allah, may Allah bless him and grant him peace, spoke and informed them of what the Messenger of Allah said, and his she-camel was brought. I was in doubt about Muhammad's affair, but I bear witness that he is the Messenger of Allah. By Allah, it is as if I only embraced Islam today. They said to him: Go to the Messenger of Allah so that he may ask forgiveness for you. He went to the Messenger of Allah, may Allah bless him and grant him peace, asked for forgiveness, and confessed his sin. It is said that he remained weak ¹⁹ until he died, and he did something similar in the expedition of Tabuk. Ibn Abi Sabra narrated to me from Shu'ayb ibn Shaddad, who said: When the Messenger of Allah, may Allah bless him and grant him peace, passed by al-Naqi' ²⁰ on his return from al-Muraysi' ²¹, he saw spaciousness, vegetation, and many pools ²² that were overflowing ²³, and he was informed of its beauty and goodness ²⁴. He asked about the water and was told: O Messenger of Allah, when we stay, the waters become scarce and the pools disappear. So the Messenger of Allah, may Allah bless him and grant him peace, ordered Hatib ibn Abi Balta'a to dig a well, and ordered that al-Naqi' be made a protected reserve ²⁵, and appointed Bilal ibn al-Harith al-Muzani over it. Bilal said: O Messenger of Allah, how much of it should I reserve? He said: Station a man with a loud voice at dawn on this mountain—meaning Muqmil ²⁶—and wherever his voice reaches, reserve it for the horses and camels of the Muslims on which they go on expeditions. Bilal said: O Messenger of Allah, what about the grazing livestock of the Muslims? He said: They should not enter it. I said: O Messenger of Allah, what about a woman or a weak man who has a few animals and is unable to move? He said: Let him graze. During the time of Abu Bakr, may Allah be pleased with him, he reserved it as the Messenger of Allah, may Allah bless him and grant him peace, had reserved it. Then during 'Umar's time, horses increased, and during 'Uthman's time, he also reserved it. On that day, the Prophet, may Allah bless him and grant him peace, held a race between horses and camels. Al-Qaswa' outran the camels, and his horse—he had two horses, Lizzaz ²⁷ and another called al-Dharib ²⁸—outran on al-Dharib that day. The one who rode it was Abu Usayd al-Sa'idi, and the one who rode his she-camel was Bilal. The account of 'A'isha, may Allah be pleased with her, and the people of the slander ²⁹. Ya'qub ibn Yahya ibn 'Abbad narrated to me from 'Isa ibn Mu'ammar from 'Abbad ibn 'Abd Allah ibn al-Zubayr, who said: I said to 'A'isha, may Allah be pleased with her: O mother, tell us your story during the expedition of al-Muraysi'. She said: O son of my brother, when the Messenger of Allah, may Allah bless him and grant him peace, went on a journey, he would cast lots among his wives. Whichever's lot came out, he would take her. He loved that I should not be separated from him in travel or at home. When he intended the expedition of al-Muraysi', he cast lots among us, and my lot and that of Umm Salama came out, so we went out with him. Allah granted him their wealth and their persons as spoils, then we returned. The Messenger of Allah, may Allah bless him and grant him peace, camped at a place where there was no water, and he did not camp by water. A necklace of mine fell from my neck. I informed the Messenger of Allah, may Allah bless him and grant him peace, and he stayed with the people until morning. The people grumbled and spoke, saying: 'A'isha has detained us. The people came to Abu Bakr, may Allah be pleased with him, and said: Do you not see what 'A'isha has done? She has detained the Messenger of Allah, may Allah bless him and grant him peace, and the people are without water and have no water with them. Abu Bakr, may Allah be pleased with him, was distressed by that. He came to me angry and said: Do you not see what you have done to the people? You have detained the Messenger of Allah, may Allah bless him and grant him peace, and the people are without water and have no water with them. 'A'isha said: He rebuked me severely and began to poke me in my side with his hand, but nothing prevented me from moving except that the Messenger of Allah, may Allah bless him and grant him peace, had his head on my thigh and was asleep.

Usayd ibn Hudayr said: "By Allah, I hope that a concession will be granted to us," and the verse of tayammum ³⁰ was revealed. The Messenger of Allah (peace be upon him) said: "Those before you used to pray only in their churches and synagogues, but the earth has been made a means of purification for me, wherever the prayer overtakes me." Usayd ibn Hudayr said: "This is not the first of your blessings, O family of Abu Bakr." She said: "Usayd was a righteous man from a great house of the Aws ³¹. Then we traveled with the army until we alighted at a soft, pleasant place with some arāk ³² trees. He said: 'O Aisha, would you like to race?' I said: 'Yes.' So I wrapped my garments tightly and the Messenger of Allah (peace be upon him) did likewise, then we raced and he beat me. He said: 'This is for that race when you beat me.' He had come to my father's house while I had something and said: 'Give it to me!' But I refused, so I ran and he ran after me and I beat him. This expedition took place after the hijab ³³ was imposed." She said: "At that time, women were light; they only ate ʿulaq ³⁴ from food, not being stimulated by meat to become heavy. The two men who saddled my camel were: one was a mawlā ³⁵ of the Messenger of Allah (peace be upon him) called Abu Mawhiba, a righteous man, and he was the one who led my camel. I would sit in the hawdaj ³⁶, then he would come, lift the hawdaj, place it on the camel, tie it with ropes, send the camel off, and take the reins to lead the camel. Umm Salama was led in the same way. We would be on the fringe of the people, warding off anyone who approached us. Sometimes the Messenger of Allah (peace be upon him) would ride beside me, and sometimes beside Umm Salama." She said: "When we drew near to Medina, we alighted at a place where the Messenger of Allah (peace be upon him) spent part of the night, then he set out before dawn and gave permission to the people to depart. The army moved on. I went to relieve myself, walking until I had passed the army, while I had a necklace of Yemeni onyx ³⁷ around my neck. My mother had put it on me when I entered upon the Messenger of Allah (peace be upon him). When I finished, it slipped from my neck without my knowledge. When I returned to the camp, I felt for it around my neck but did not find it. The army had already moved on except for some stragglers ³⁸. I thought that if I stayed for a month, my camel would not be sent until I was in my hawdaj. So I went back to search for it and found it in the place where I thought it was. My search detained me, and the two men came in my absence, saddled the camel, and loaded the hawdaj, thinking I was inside. They placed it on the camel, not doubting that I was in it—and previously I would not speak when I was on it, so they did not notice anything—and they sent the camel off, leading it by the reins, and departed. I returned to the camp, but there was no one there to call or answer; I heard no sound or shout." She said: "So I wrapped myself in my garment and lay down, knowing that if I were missed, they would come back for me." She said: "By Allah, I was lying in my place, overcome by sleep, and I slept. Safwan ibn Muʿaṭṭal al-Sulami, then al-Dhakwani ³⁹, was at the rear of the army, behind them. He set out before dawn and reached my place in the dimness of dawn, and saw the figure of a person. He came to me—he had seen me before the hijab was revealed—and I was wrapped up. He recognized me when he saw me, and I woke up at his saying 'Inna lillahi wa inna ilayhi rajiʿun' ⁴⁰ when he recognized me. I covered my face with my cloak. By Allah, he did not speak a word to me except that I heard his istirjāʿ ⁴¹ when he made his camel kneel. Then he stepped on its foreleg, turning away from me, and I mounted his camel. He led me until we reached the army at the height of the forenoon. The army was stirred up, and the people of the ifk ⁴²—those who had spoken—said what they said, and the one who bore the greatest part of it was ʿAbdullah ibn Ubayy ⁴³. I knew nothing of that, while the people were engaged in the talk of the people of the ifk." "Then we arrived, and soon I fell severely ill. None of that reached me, though it had reached my parents, but they did not mention anything to me about it. However, I noticed that the Messenger of Allah (peace be upon him) was less kind and merciful to me than before. When I was ill, he used to be gentle with me, have mercy on me, and sit with me. But now he would enter, greet, and say: 'How is that one of you?' We were Arabs who did not perform ablution in houses; we disliked and considered them filthy. We used to go out to the manāṣiʿ ⁴⁴ between maghrib and ʿishāʾ ⁴⁵ for our needs. One night I went out with Umm Mistah ⁴⁶, wrapped in her cloak. She stumbled and said: 'May Mistah perish!' I said: 'By Allah, what a bad thing to say! Do you say this about a man who was at Badr ⁴⁷?' She replied: 'Don't you know what has happened? The flood has swept you away.' I said: 'What are you saying?' She told me about the people of the ifk. That distressed me greatly, and I could not go to relieve myself. My illness increased. I kept crying night and day." She said: "After that, the Messenger of Allah (peace be upon him) entered, and I said: 'Permit me to go to my parents.' I wanted to ascertain the news from them. He permitted me, so I went to my parents and said to my mother: 'May Allah forgive you! The people are talking about what they are talking about, and mentioning what they are mentioning, and you do not tell me anything about it!' She said: 'O my daughter, take it lightly. By Allah, rarely is there a beautiful woman married to a man who loves her, with co-wives, but they talk much about her, and people talk much about her.' I said: 'Glory be to Allah! Have the people been talking about all this?'" She said: "I cried that night until morning, my tears never stopping, and I never slept." She said: "The Messenger of Allah (peace be upon him) called ʿAli and Usama ⁴⁸ and consulted them about separating from his wife." She said: "One of the two men was softer in speech than the other. Usama said: 'O Messenger of Allah, this is falsehood and lies. We know nothing but good. And Barīra ⁴⁹ will tell you the truth.' ʿAli (peace be upon him) said: 'Allah has not constrained you. Women are many. Allah has made lawful and good for you. Divorce her and marry another.'" She said: "They left, and the Messenger of Allah (peace be upon him) spoke privately with Barīra and said: 'O Barīra, what kind of woman do you know ʿAisha to be?' She said: 'She is purer than pure gold. By Allah, I know nothing but good about her. By Allah, O Messenger of Allah, if she were otherwise, Allah Almighty would inform you of that. Except that she is a young girl who falls asleep over the dough until the sheep comes and eats her dough. I have blamed her for that more than once.' The Messenger of Allah (peace be upon him) also asked Zaynab bint Jahsh ⁵⁰, and no other woman rivaled ʿAisha in the sight of the Messenger of Allah (peace be upon him) except her. ʿAisha (may Allah be pleased with her) said: 'I feared that she would perish out of jealousy for me.' The Prophet (peace be upon him) said to her: 'O Zaynab, what do you know about ʿAisha?' She said: 'O Messenger of Allah, far be it from my hearing and sight. I know nothing but good about her. By Allah, I do not speak to her, and I am at odds with her, but I would only speak the truth.' ʿAisha (may Allah be pleased with her) said: 'As for Zaynab, Allah protected her. As for others, they perished with those who perished.'" "Then the Messenger of Allah (peace be upon him) asked Umm Ayman ⁵¹, and she said: 'Far be it from my hearing and sight that I should ever know or think anything but good of her.' Then the Messenger of Allah (peace be upon him) ascended the minbar ⁵², praised Allah, and then said: 'Who will excuse me from those who harm me concerning my family? They speak about a man—by Allah, I know nothing but good about that man—and he never entered any of my houses except with me. Yet they speak falsehood about him.'"

Sa'd ibn Mu'adh stood and said: "I excuse you from him, O Messenger of Allah. If he is from the Aws, I will bring you his head. And if he is from our brothers of the Khazraj, then command us with your order, and we will carry it out for you." Sa'd ibn 'Ubadah stood—and before that he was a righteous man, but anger had overcome him, and despite that, he was not accused of hypocrisy or anything else, except that anger affects its people—and said: "You have lied, by the life of Allah, you will not kill him, nor will you be able to kill him. By Allah, you only said this because you know he is from the Khazraj. If he were from the Aws, you would not have said that. But you are taking us to task for the grudges ⁵³ that existed between us and you in the Jahiliyyah ⁵⁴, and Allah has erased that!" Usayd ibn Hudayr said: "You have lied, by Allah, we will surely kill him, and your nose will be rubbed in the dust! Indeed, you are a hypocrite, arguing on behalf of the hypocrites! By Allah, if we knew what the Messenger of Allah desires regarding this, even among my closest kin, the Messenger of Allah would not leave his place until I brought him his head. But I do not know what the Messenger of Allah desires!" Sa'd ibn 'Ubadah said: "You refuse, O clan of Aws, except to take us to task for grudges that existed in the Jahiliyyah. By Allah, you have no need to mention them, and you know well who was victorious in them. And Allah has erased all of that through Islam." Usayd ibn Hudayr stood and said: "You have seen our position on the day of Bu'ath ⁵⁵!" Then they became harsh, and Sa'd ibn 'Ubadah became angry and called out: "O clan of Khazraj!" So all of Khazraj rallied to Sa'd ibn 'Ubadah. And Sa'd ibn Mu'adh called out: "O clan of Aws!" So all of Aws rallied to Sa'd ibn Mu'adh. Al-Harith ibn Hazmah went out raiding until he came with a sword, saying: "I will strike with it the head of hypocrisy and its refuge." Usayd ibn Hudayr met him while he was with his group and said: "Throw it away! Weapons are carried without the order of the Messenger of Allah! If we knew that the Messenger of Allah had any desire or obedience in this, you would not have preceded us to it." So al-Harith returned ⁵⁶, and Aws and Khazraj lined up. The Messenger of Allah, may Allah bless him and grant him peace, gestured to both groups to be silent, and he descended from the pulpit, calming them and pacifying them until they dispersed. 'A'ishah, may Allah be pleased with her, said: "The Messenger of Allah, may Allah bless him and grant him peace, came and entered upon me and sat beside me. He had spent a month before that without receiving any revelation concerning my affair." She said: "When he sat, the Messenger of Allah, may Allah bless him and grant him peace, recited the tashahhud ⁵⁷, then said: 'To proceed, O 'A'ishah, such and such has reached me. If you are innocent, Allah will declare your innocence. And if you have committed something of what the people are saying, then seek forgiveness from Allah, the Mighty and Majestic. For when a servant acknowledges his sin and then repents to Allah, Allah accepts his repentance.'" She said: "When the Messenger of Allah, may Allah bless him and grant him peace, finished his speech, my tears dried up until I could not find any. I said to my father: 'Answer the Messenger of Allah.' He said: 'By Allah, I do not know what to say or how to answer on your behalf.' She said: 'I said to my mother: 'Answer the Messenger of Allah on my behalf.' She said: 'By Allah, I do not know what to answer on your behalf to the Messenger of Allah.' And I was a young girl, not having read much of the Qur'an.'" She said: "I said: 'By Allah, I know that you have heard this story, and it has settled in your hearts, and you have believed it. If I tell you I am innocent, you will not believe me. And if I confess to you something that Allah knows I am innocent of, you will believe me. By Allah, I find no example for myself except that of Abu Yusuf ⁵⁸ when he said: "Rather, your souls have enticed you to something, so [I will have] beautiful patience. And Allah is the one sought for help against that which you describe." ⁵⁹ By Allah, I do not recall the mention of Ya'qub ⁶⁰, nor can I find guidance due to the anger I am in.' Then I turned away and lay down on my bed, and I said: 'Allah knows that I am innocent, and I trust in Allah that He will declare my innocence.'" Abu Bakr, may Allah be pleased with him, said: "I do not know of any household among the Arabs that suffered what the household of Abu Bakr suffered. By Allah, this was not said about us in the Jahiliyyah, when we did not worship Allah nor leave anything for Him, so that it would be said about us in Islam!" She said: "My father turned to me angrily." She said: "I wept and said to myself: 'By Allah, I will never repent to Allah for what you have mentioned.' And by Allah, I considered myself too insignificant and of too little importance for the Qur'an to be revealed concerning me, to be recited by people in their prayers. But I had hoped that the Messenger of Allah, may Allah bless him and grant him peace, would see something in his dream that would disprove them ⁶¹ on my behalf, due to what He knows of my innocence, or that He would inform him. But as for the Qur'an, no, by Allah, I did not think that!" She said: "By Allah, the Messenger of Allah, may Allah bless him and grant him peace, did not leave his place, nor did anyone from the household leave, until what used to come over him from Allah came over him." She said: "He was covered with his garment, and a leather cushion was placed under his head. As for me, when I saw what I saw, by Allah, I rejoiced at it, and I knew that I was innocent and that Allah, the Exalted, would not wrong me." She said: "As for my parents, by the One in Whose hand is my soul, the Prophet, may Allah bless him and grant him peace, had not yet recovered until I thought their souls would depart out of fear that a command from Allah would come confirming what the people had said." Then the Messenger of Allah, may Allah bless him and grant him peace, uncovered his face, laughing, and sweat like pearls was dripping from him, and he was wiping his forehead. The first words he said were: "O 'A'ishah, indeed Allah has revealed your innocence." She said: "My parents recovered, and my mother said: 'Get up and go to the Messenger of Allah.' I said: 'By Allah, I will not get up except to praise Allah, not to praise you.'" Then Allah revealed this verse: "Indeed, those who came with the slander are a group among you. Do not think it bad for you..." ⁶² She said: "The Messenger of Allah, may Allah bless him and grant him peace, went out to the people joyfully, ascended the pulpit, praised Allah and extolled Him as He deserves, then recited to them what had been revealed to him concerning 'A'ishah's innocence." She said: "The Messenger of Allah, may Allah bless him and grant him peace, had them flogged ⁶³. The one who bore the brunt of it was 'Abdullah ibn Ubayy, and also Mistah ibn Uthathah and Hassan ibn Thabit." Abu 'Abdullah said: "It is said that the Messenger of Allah, may Allah bless him and grant him peace, did not flog them—and this is more established with us." Sa'id ibn Jubayr used to say regarding this verse: "Whoever accuses a chaste woman, Allah will curse him in this world and the Hereafter." He said: "That is specifically for the Mother of the Believers ⁶⁴." Ibn Abi Habibah narrated to me from Dawud ibn al-Husayn, from Abu Sufyan, from Aflah, the freed slave of Abu Ayyub, that Umm Ayyub said to Abu Ayyub: "Do you not hear what the people are saying about 'A'ishah?" He said: "Yes, and that is a lie. Would you, O Umm Ayyub, do such a thing?" She said: "No, by Allah." He said: "Then 'A'ishah, by Allah, is better than you." When the Qur'an was revealed and mentioned the people of the slander, Allah the Exalted said: "Why, when you heard it, did not the believing men and believing women think good of themselves and say, 'This is an obvious lie'?" ⁶⁵ meaning Abu Ayyub when he said to Umm Ayyub. And it is said that it was Ubayy ibn Ka'b who said it. Kharijah ibn 'Abdullah ibn Sulayman narrated to me from Ibrahim ibn Yahya, from Umm Sa'd bint Sa'd ibn Rabi', who said: "Umm al-Tufayl said to Ubayy ibn Ka'b: 'Do you not hear what the people are saying about 'A'ishah?' He said: 'What is that?' She said: 'What they are saying.' He said: 'By Allah, it is a lie. Would you do such a thing?' She said: 'I seek refuge with Allah.' He said: 'Then she, by Allah, is better than you.' She said: 'And I bear witness.' Then this verse was revealed."

They said: The Messenger of Allah, may Allah bless him and grant him peace, stayed for some days, then he took the hand of Sa'd ibn Mu'adh along with a group, and went out leading him until he entered upon Sa'd ibn 'Ubada and those with him. They talked with him for a while, and Sa'd ibn 'Ubada offered food. The Messenger of Allah, may Allah bless him and grant him peace, and Sa'd ibn Mu'adh and those with him ate from it. Then the Messenger of Allah, may Allah bless him and grant him peace, went out and stayed for some days. Then he took the hand of Sa'd ibn 'Ubada and a group with him, and went with him until he entered the house of Sa'd ibn Mu'adh. They talked for a while, and Sa'd ibn Mu'adh offered food. The Messenger of Allah, may Allah bless him and grant him peace, and Sa'd ibn 'Ubada and those with them ate from it. Then the Messenger of Allah, may Allah bless him and grant him peace, went out. The Messenger of Allah, may Allah bless him and grant him peace, did this only to remove what was in their hearts from that exchange of words they had had. Ma'mar narrated to me from al-Zuhri, from 'Ubayd Allah ibn 'Abd Allah ibn 'Utba, from Ibn 'Abbas, from 'Ammar ibn Yasir, who said: We were with the Messenger of Allah, may Allah bless him and grant him peace, when he was detained because of the necklace of 'A'isha, may Allah be pleased with her, at Dhat al-Jaysh ⁶⁶. When dawn broke or nearly broke, the verse of tayammum ⁶⁷ was revealed, so we wiped the earth with our hands, then wiped our hands up to the shoulders, front and back. He used to combine two prayers during his journeys. 'Abd al-Hamid ibn Ja'far narrated to me from Ibn Rumman, and Muhammad ibn Salih from 'Asim ibn 'Umar, and 'Abd Allah ibn Yazid ibn Qusayt from his mother—each of them narrated to me a portion of this hadith, and the main support of the hadith is from Ibn Rumman, 'Asim, and others. They said: When Ibn Ubayy said what he said, and mentioned Ju'ayl ibn Suraqa and Jahjah ⁶⁸, who were among the poor emigrants, he said: "And the likes of these two are many among my people. We have settled Muhammad in the houses of Kinana ⁶⁹ and its glory! By Allah, Ju'ayl used to be content to remain silent and not speak, but today he speaks." And also the saying of Ibn Ubayy concerning Safwan ibn Mu'attal and what he accused him of. So Hassan ibn Thabit said: "The wearers of cloaks have become fearful and numerous, / And Ibn al-Furay'a ⁷⁰ has become the egg of the land ⁷¹." When they arrived in Medina, Safwan went to Ju'ayl ibn Suraqa and said: "Come with us, let us strike Hassan. By Allah, he intended only you and me, and we are closer to the Messenger of Allah, may Allah bless him and grant him peace, than he is." But Ju'ayl refused to go, and said to him: "I will not do so unless the Messenger of Allah commands me, and you should not do anything until you consult the Messenger of Allah, may Allah bless him and grant him peace, about it." Safwan refused to listen to him, so he went out with his sword drawn until he struck Hassan ibn Thabit in the gathering of his people. The Ansar ⁷² rushed to him and bound him tightly—the one who handled that was Thabit ibn Qays ibn Shammas—and they imprisoned him in a disgraceful manner. 'Umara ibn Hazm passed by them and said: "What are you doing? Is this by the command and pleasure of the Messenger of Allah, or is it something you have done on your own?" They said: "The Messenger of Allah, may Allah bless him and grant him peace, does not know about it." He said: "You have indeed been audacious. Release him!" Then he brought him and Thabit to the Messenger of Allah, may Allah bless him and grant him peace, driving them. Thabit wanted to turn back, but 'Umara refused until he came to the Messenger of Allah, may Allah bless him and grant him peace. Hassan said: "O Messenger of Allah, he drew his sword against me in the gathering of my people, then struck me so that I might die, and I think I will die from my wound." The Messenger of Allah, may Allah bless him and grant him peace, turned to Safwan and said: "Why did you strike him and carry weapons against him?" The Messenger of Allah, may Allah bless him and grant him peace, became angry. He said: "O Messenger of Allah, he harmed me, satirized me, insulted me, and envied me for Islam." Then he turned to Hassan and said: "Did you insult a people who have embraced Islam?" Then the Messenger of Allah, may Allah bless him and grant him peace, said: "Detain Safwan. If Hassan dies, kill him in retaliation." So they took Safwan away. The news of what Safwan had done reached Sa'd ibn 'Ubada, so he went out with his people from the Khazraj ⁷³ until he came to them and said: "You have deliberately harmed a man from among the companions of the Messenger of Allah, insulted him with poetry, and reviled him. He became angry at what was said about him, then you imprisoned him in the worst manner while the Messenger of Allah is among you!" They said: "The Messenger of Allah ordered us to detain him and said: 'If your companion dies, kill him.'" Sa'd said: "By Allah, what is more beloved to the Messenger of Allah is forgiveness, but the Messenger of Allah has judged between you with justice. Indeed, the Messenger of Allah means ⁷⁴ that he would like to release Safwan. By Allah, I will not leave until he is released!" Hassan said: "Whatever right I have, it is yours, O Abu Thabit ⁷⁵." But his people refused. His son Qays became very angry and said: "I am amazed at you! I have never seen anything like today! Hassan has given up his right, but you refuse! I did not think that anyone from the Khazraj would oppose Abu Thabit in a matter he desires." So the people felt ashamed and released him from his bonds. Sa'd took him to his house and clothed him in a garment. Then Safwan went out until he entered the mosque to pray. The Messenger of Allah, may Allah bless him and grant him peace, saw him and said: "Is that Safwan?" They said: "Yes, O Messenger of Allah." He said: "Who clothed him?" They said: "Sa'd ibn 'Ubada." He said: "May Allah clothe him from the garments of Paradise." Then Sa'd ibn 'Ubada spoke to Hassan ibn Thabit and said: "I will never speak to you if you do not go to the Messenger of Allah and say: 'Every right I have against Safwan is for you, O Messenger of Allah.'" So Hassan came with his people until he stood before the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah, every right I have against Safwan ibn Mu'attal is for you." He said: "You have done well, and I accept that." So the Messenger of Allah, may Allah bless him and grant him peace, gave him a piece of open land ⁷⁶, which is Bayruha' ⁷⁷ and what is around it and Sirin ⁷⁸, and Sa'd ibn 'Ubada gave him a garden from which he used to get much wealth as compensation for giving up his right. Abu 'Abd Allah said: Ibn Abi Sabra narrated this hadith and said: Sulayman ibn Suhaym informed me from Nafi' ibn Jubayr that Hassan ibn Thabit detained Safwan. When Hassan recovered, the Messenger of Allah, may Allah bless him and grant him peace, sent for him and said: "O Hassan, do good regarding what has befallen you." He said: "It is for you, O Messenger of Allah." So the Messenger of Allah, may Allah bless him and grant him peace, gave him Buraha ⁷⁹ and gave him Sirin as compensation. Aflah ibn Humayd narrated to me from his father, who said: 'A'isha, may Allah be pleased with her, never mentioned Hassan except with good. I heard 'Urwa ibn al-Zubayr one day reviling him for what he had done, and she said: "Do not revile him, my son. Is he not the one who says: 'Indeed, my father and his father and my honor / Are a shield for the honor of Muhammad from you.'" Sa'id ibn Abi Zayd al-Ansari narrated to me, saying: Someone who heard Abu 'Ubayda ibn 'Abd Allah ibn Zam'a al-Asadi told me that he heard Hamza ibn 'Abd Allah ibn 'Umar that he heard 'A'isha, may Allah be pleased with her, say: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Hassan is a barrier ⁸⁰ between the believers and the hypocrites. No hypocrite loves him, and no believer hates him." Hassan said, praising 'A'isha, may Allah be pleased with her: "Chaste, dignified ⁸¹, she does not commit sin with suspicion, / And she wakes up hungry ⁸² from the flesh of the heedless ⁸³." "If what has been reported about me I said, / Then may my fingers never lift my whip to me." These are verses that Ibn Abi al-Zinad recited to me, and Ibn Ja'far narrated to me from 'Abd Allah ibn Ja'far ibn Muslim, from Abu 'Atiq, from Jabir ibn 'Abd Allah, who said: I was a companion of 'Abd Allah ibn Rawaha on the expedition of al-Muraysi' ⁸⁴. We came until we reached the valley of al-'Aqiq ⁸⁵ in the middle of the night, and there were people camping ⁸⁶. We said...

So where was the Messenger of God, may God bless him and grant him peace? They said: He was at the front of the people, and he had fallen asleep. Abdullah ibn Rawaha said to me: O Jabir, would you like to go ahead with me and enter upon our families? I said: O Abu Muhammad, I do not like to oppose the people; I see no one who has gone ahead. Ibn Rawaha said: By God, the Messenger of God, may God bless him and grant him peace, did not forbid us from going ahead. Jabir said: As for me, I will not leave. So he bade me farewell and set off for Medina, and I watched him on the road with no one with him. He came to his family among the Banu al-Harith ibn al-Khazraj at night, and there was a lamp in the middle of his house, and with his wife there was a tall person. He thought it was a man, and he was filled with regret and repented of his advance. He began to say: Satan is with the gullible. So he burst into the house, raising his sword, having drawn it from its sheath, intending to strike them both. Then he thought and remembered, so he nudged his wife with his foot. She woke up and cried out while she was drowsy. He said: I am Abdullah. Who is this? She said: A little woman, my hairdresser ⁸⁷; we heard of your arrival, so I invited her to comb my hair, and she spent the night with me. So he spent the night. When morning came, he went out to intercept the Messenger of God, may God bless him and grant him peace, and met him at the well of Abu 'Anaba. The Messenger of God, may God bless him and grant him peace, was walking between Abu Bakr and Bashir ibn Sa'd. The Messenger of God, may God bless him and grant him peace, turned to Bashir and said: O Abu al-Nu'man. He said: At your service. He said: The face of Abdullah tells you that he disliked coming to his family at night. When he reached the Messenger of God, may God bless him and grant him peace, the Messenger of God said: Tell me your news, O Ibn Rawaha. So he told him how he had gone ahead and what had happened. The Messenger of God, may God bless him and grant him peace, said: Do not come to women at night. Jabir said: That was the first thing that the Messenger of God, may God bless him and grant him peace, forbade. Jabir said: I have never seen anything like the army and its adherence and the community. We had set out from Khaybar, and we passed by Wadi al-Qura, and we reached al-Jurf ⁸⁸ at night. Then the crier of the Messenger of God, may God bless him and grant him peace, called out: Do not come to women at night. Jabir said: Two men went ahead and disobeyed the Messenger of God, may God bless him and grant him peace, and they both saw what they disliked. The Expedition of the Trench. The Messenger of God, may God bless him and grant him peace, camped on Tuesday, the eighth of Dhu al-Qa'dah, and they besieged him for fifteen days, and he departed on Wednesday, with seven days remaining in the month, in the year five. He appointed Ibn Umm Maktum over Medina. Musa ibn Muhammad ibn Ibrahim ibn al-Harith narrated to me from his father, and Rabi'a ibn 'Uthman, and Muhammad from al-Zuhri, and 'Abd al-Samad ibn Muhammad, and Yunus ibn Muhammad al-Zafari, and 'Abdullah ibn Ja'far, and Yahya ibn 'Abdullah ibn Abi Qatada, and Ibn Abi Sabra, and 'Abd al-Hamid ibn Ja'far, and Ma'mar ibn Rashid, and Hizam ibn Hisham, and Muhammad ibn Yahya ibn Sahl, and Ayyub ibn al-Nu'man ibn 'Abdullah ibn Ka'b ibn Malik, and Musa ibn 'Ubayda, and Qudama ibn Musa, and 'A'idh ibn Yahya al-Zuraqi, and Muhammad ibn Salih, and 'Abd al-Rahman ibn 'Abd al-'Aziz, and Hisham ibn Sa'd, and Mujammi' ibn Ya'qub, and Abu Ma'shar, and al-Dahhak ibn 'Uthman, and 'Abd al-Rahman ibn Muhammad ibn Abi Bakr, and Ibn Abi Habiba, and Ibn Abi al-Zinad, and Usama ibn Zayd. Each of them narrated to me a portion of this hadith, and some of them retained more than others, and others besides these narrated to me, so I wrote down everything they narrated to me. They said: When the Messenger of God, may God bless him and grant him peace, expelled the Banu al-Nadir, they went to Khaybar. There were among the Jews there a people of numbers and strength, but they did not have the houses and lineage ⁸⁹ that the Banu al-Nadir had—the Banu al-Nadir were their elite, and Qurayza were from the descendants of the priest from the Banu Harun. When they arrived at Khaybar, Huyayy ibn Akhtab, Kinana ibn Abi al-Huqayq, and Hawdha ibn al-Huqayq, and Hawdha ibn Qays al-Wa'ili from the Aws of the Banu Khatma, and Abu 'Amir the monk, along with about ten men, set out to Mecca, calling Quraysh and their followers to war against Muhammad, may God bless him and grant him peace. They said to Quraysh: We are with you until we eradicate Muhammad. Abu Sufyan said: Is this what brought you and made you leave ⁹⁰? They said: Yes, we have come to ally with you against the enmity of Muhammad and to fight him. Abu Sufyan said: Welcome and greetings, the most beloved of people to us are those who help us against the enmity of Muhammad. The group said: So he brought out fifty men from all the clans of Quraysh, including you, and we and you will enter between the curtains of the Ka'ba until we press our livers against it, then we will swear by God together that none of us will forsake another, and our word will be one against this man as long as any of us remains. So they did, and they swore an alliance and a covenant on that. Then Quraysh said to one another: The leaders of the people of Yathrib and the people of knowledge and the earlier scripture have come to you, so ask them about what we and Muhammad are upon: which of us is more rightly guided? Quraysh said: Yes. So Abu Sufyan said: O company of Jews, you are the people of the earlier scripture and knowledge, inform us about what we and Muhammad are upon: is our religion better or the religion of Muhammad? For we are the caretakers of the House, we sacrifice the humpbacked camels, we give drink to the pilgrims, and we worship the idols. They said: O God, you are more deserving of the truth than him. Indeed, you venerate this House, you stand at the watering, you sacrifice the sacrificial camels, and you worship what your fathers were upon, so you are more deserving of the truth than him. So God, exalted, revealed concerning that: "Have you not seen those who were given a portion of the Scripture? They believe in al-Jibt and al-Taghut ⁹¹ and say to those who disbelieve: These are more rightly guided than those who believe" ⁹². So they appointed a time for a meeting. Safwan ibn Umayya said: O company of Quraysh, you have promised these people for this time and they have left you upon it, so fulfill it for them! Let this not be like what happened before: we promised Muhammad at Badr al-Safra' and did not fulfill our appointment, and he became bold against us because of that, and I was averse to Abu Sufyan's appointment that day. So the Jews set out until they came to Ghatafan, and Quraysh began preparing, and they sent word among the Arabs calling them to support them, and they incited their allies and those who followed them. Then the Jews set out until they came to the Banu Sulaym, and they promised them that they would go out with them when Quraysh marched. Then they marched ⁹³ among Ghatafan, and they gave them the dates of Khaybar for a year, and they would support them and march with Quraysh against Muhammad when they marched. So Ghatafan agreed to that, and no one was quicker to that than 'Uyayna ibn Hisn. Quraysh set out with those who followed them from their allies, four thousand, and they tied the banner in the House of Assembly, and they led with them three hundred horses, and they had with them of mounts one thousand five hundred camels. And Sulaym came and met them at Marr al-Zahran, and the Banu Sulaym at that time were seven hundred, led by Sufyan ibn 'Abd Shams, an ally of Harb ibn Umayya, and he is the father of Abu al-A'war who was with Mu'awiya ibn Abi Sufyan at Siffin. Quraysh set out led by Abu Sufyan ibn Harb, and the Banu Asad set out, their leader being Talha ibn Khuwaylid al-Asadi, and the Banu Fazara set out in full force ⁹⁴, and they were a thousand, led by 'Uyayna ibn Hisn, and Ashja' set out, their leader being Mas'ud ibn Rukhayla, and they were four hundred—Ashja' did not come in full force. And al-Harith ibn 'Awf set out leading his people, the Banu Murra, and they were four hundred.

When Ghatafan resolved to march, al-Harith ibn 'Awf refused to go and said to his people: "Disperse in your lands and do not march against Muhammad, for I see that Muhammad's affair is manifest; if those between the east and the west were to oppose him, the outcome would be his." So they dispersed in their lands and not one of them attended. Thus narrated al-Zuhri, and Banu Murra narrated [a different account]. 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me from 'Abdullah ibn Abi Bakr ibn 'Amr ibn Hazm and 'Asim ibn 'Umar ibn Qatada, who said: Banu Murra attended the Trench ⁹⁵ with four hundred men, led by al-Harith ibn 'Awf al-Murri. Hassan satirized him and recited poetry, and they mentioned the Prophet's (peace be upon him) neighborliness that day. This is more firmly established with us: that he attended the Trench with his people, but he was more pious and God-fearing than 'Uyayna. They said: The total number of those who came to the Trench from Quraysh, Sulaym, Ghatafan, and Asad was ten thousand. These were three armies, and the reins of command were in the hands of Abu Sufyan. They advanced: Quraysh camped at Rumah ⁹⁶ and Wadi al-'Aqiq with their allies and those Arabs who had joined them. Ghatafan advanced with their leaders until they camped at al-Zughabah ⁹⁷ beside Uhud. Quraysh let their mounts graze in Wadi al-'Aqiq among its acacia trees, but there was nothing for the horses except what they brought with them as fodder—their fodder was maize. Ghatafan let their camels graze at al-Ghabah ⁹⁸ among its tamarisks and athel trees in the acacia of al-Jurf. They arrived at a time when there was no crop in al-'Ard ⁹⁹; the people had harvested a month earlier, bringing in their harvest and straw. Ghatafan sent their horses—three hundred horses—in pursuit of the harvest in al-'Ard, which restrained their horses, and their camels almost perished from emaciation. Medina was barren during the nights of their arrival. When Quraysh departed from Mecca to Medina, a riding party from Khuza'ah went out to the Prophet (peace be upon him) and informed him of Quraysh's departure. They traveled from Mecca to Medina in four days. That was when the Messenger of God (peace be upon him) summoned the people, informed them of their enemy's news, consulted them about their matter with seriousness and jihad, promised them victory if they were patient and God-fearing, and commanded them to obey God and His Messenger. The Messenger of God (peace be upon him) consulted them, and he frequently consulted them in war. He said: "Shall we go out from Medina to meet them, or stay in it and dig a trench around us, or stay nearby and make this mountain our rear?" They differed. A group said: "We should be from the side of Bu'ath to Thaniyyat al-Wada' to al-Jurf." Someone said: "Shall we leave Medina empty?" Then Salman said: "O Messenger of God, when we were in Persia and feared cavalry, we dug a trench around us. Would you like, O Messenger of God, to dig a trench?" The Muslims liked Salman's opinion, and they recalled when the Prophet (peace be upon him) called them on the day of Uhud to stay put and not go out, but the Muslims disliked going out and preferred to remain in Medina. Abu Bakr ibn Abi Sabra narrated to me, saying: Abu Bakr ibn 'Abdullah ibn Jahm narrated to me that the Messenger of God (peace be upon him) rode his horse with a group of his Companions from the Muhajirun and Ansar, and he scouted a place to camp. The most pleasing of positions to him was to make Sal' ¹⁰⁰ behind his back and to dig the trench from al-Madhadh ¹⁰¹ to Dhubab ¹⁰² to Ratij ¹⁰³. So he worked that day in the trench, summoned the people, informed them of their enemy's approach, and camped them at the foot of Sal'. The Muslims worked hurriedly, racing against the enemy's arrival. The Messenger of God (peace be upon him) worked with them in the trench to encourage the Muslims. They worked and borrowed many tools from Banu Qurayza: spades, hoes ¹⁰⁴, and baskets to dig the trench with—at that time they were at peace with the Prophet (peace be upon him) and disliked Quraysh's arrival. The Messenger of God (peace be upon him) assigned to each side of the trench a group to dig it. The Muhajirun dug from the side of Ratij to Dhubab, and the Ansar dug from Dhubab to the mountain of Banu 'Ubayd. The rest of Medina was interconnected with buildings. Muhammad ibn Yahya ibn Sahl narrated to me from his father, from his grandfather, who said: I used to watch the Muslims ¹⁰⁵ and the youths carrying dirt, while the trench was a span ¹⁰⁶ or similar. The Muhajirun and Ansar carried dirt on their heads in baskets. When they returned with the baskets, they put stones in them, bringing them from Mount Sal'. They placed the dirt on the side facing the Prophet (peace be upon him) and his Companions, and they arranged the stones on their side like date ropes ¹⁰⁷—stones were among their greatest weapons, which they would throw at the enemy. Ibn Abi Sabra narrated to me from Marwan ibn Abi Sa'id, who said: The Messenger of God (peace be upon him) that day carried dirt in baskets and threw it, while the people chanted, and the Messenger of God (peace be upon him) said: "This is beauty, not the beauty of Khaybar... This is more pious and purer to our Lord." The Muslims that day, when they saw slackness in a man, would laugh at him. The people competed that day over Salman al-Farisi. The Muhajirun said: "Salman is from us!"—he was strong and knowledgeable in digging trenches. The Ansar said: "He is from us, and we are more entitled to him!" When the Messenger of God (peace be upon him) heard their words, he said: "Salman is a man from us, the People of the House." Indeed, that day he worked like ten men until Qays ibn Abi Sa'sa'ah cast the evil eye on him ¹⁰⁸, and he collapsed ¹⁰⁹. They asked the Messenger of God (peace be upon him), and he said: "Tell him to perform ablution for him, bathe with it, and pour the vessel behind him." He did so, and it was as if he were released from a bond. Ibn Abi Sabra narrated to me from al-Fudayl ibn Mubashshir, who said: I heard Jabir ibn 'Abdullah say: I used to see Salman that day—they had assigned him a length of five cubits and five in the ground—and I did not notice him until he finished alone, saying: "O God, there is no life but the life of the Hereafter." Ayyub ibn al-Nu'man narrated to me from his father, from his grandfather, from Ka'b ibn Malik, who said: On the day of the Trench, we chanted and dug. We—Banu Salimah—were in one section. The Messenger of God (peace be upon him) adjured me not to say anything. I said: "Did he adjure anyone else?" They said: "Hassan ibn Thabit." He said: So I knew that the Messenger of God (peace be upon him) only forbade us because of our anger for him and its scarcity for others. I did not speak a word until we finished the trench. The Messenger of God (peace be upon him) said that day: "No one should be angry at what his companion said, not intending harm thereby, except what Ka'b and Hassan said, for they feel that." Yahya ibn 'Abd al-'Aziz narrated to me from 'Asim ibn 'Umar ibn Qatada, who said: Ju'ayl ibn Suraqah was a righteous man, but he was ugly and repulsive. He worked with the Muslims that day in the trench. The Messenger of God (peace be upon him) had changed his name that day, calling him 'Amr. The Muslims chanted and said: "He named him 'Amr after Ju'ayl... And he was a support for the wretched one one day." He said: The Messenger of God (peace be upon him) did not say anything of that except to say "'Amr" ¹¹⁰.

While the Muslims were digging, and Zayd ibn Thabit was among those carrying soil with the Muslims, Sa'd ibn Mu'adh looked at him while he was sitting with the Messenger of God, may God bless him and grant him peace, and said: "Praise be to God, O Messenger of God, who has kept me alive until I believed in you. I wrestled with this boy's father, Thabit ibn al-Dahhak, on the day of Bu'ath, and the victory ¹¹¹ was his." The Messenger of God, may God bless him and grant him peace, said: "Indeed, he is an excellent boy!" Zayd ibn Thabit had slept in the trench, his eyes overcoming him until his weapons were taken while he was unaware, in severe cold—his shield, bow, and sword—while he was on the edge of the trench with the Muslims. The Muslims dispersed, intending to patrol the trench and guard it, and they left Zayd sleeping, unaware of him until 'Umarah ibn Hazm came and took his weapons, and he did not realize until he was alarmed after losing his weapons. This reached the Messenger of God, may God bless him and grant him peace, so he called Zayd and said: "O Abu Ruqad, you slept until your weapons were taken!" Then the Messenger of God, may God bless him and grant him peace, said: "Who has knowledge of this boy's weapons?" 'Umarah ibn Hazm said: "I do, O Messenger of God, and they are with me." He said: "Then return them to him." And the Messenger of God, may God bless him and grant him peace, forbade that a Muslim be frightened or his belongings taken, whether in jest or in earnest ¹¹². 'Ali ibn 'Isa narrated to me from his father, who said: "There was no one among the Muslims that day except digging in the trench or carrying soil. The Messenger of God, may God bless him and grant him peace, Abu Bakr, and 'Umar were seen—and Abu Bakr and 'Umar never separated in work, travel, or encampment—carrying soil in their garments that day out of haste, as they could not find baskets due to the Muslims' haste." Al-Bara' ibn 'Azib used to say: "I have never seen anyone more handsome in a red cloak than the Messenger of God, may God bless him and grant him peace. He was very white, with abundant hair, and his hair reached his shoulders. I saw him that day carrying soil on his back until dust came between me and him, while I was looking at the whiteness of his belly." Abu Sa'id al-Khudri said: "It is as if I am looking at the Messenger of God, may God bless him and grant him peace, while he was digging in the trench with the Muslims, with soil on his chest and between his folds ¹¹³, and he was saying: 'O God, without You we would not be guided, Nor would we give charity nor pray.' He repeated that. Ubayy ibn 'Abbas ibn Sahl narrated to me from his father, from his grandfather, who said: "We were with the Messenger of God, may God bless him and grant him peace, on the day of the Trench. He took the pickaxe and struck a rock with it, splitting it. The Messenger of God, may God bless him and grant him peace, laughed, and it was said: 'O Messenger of God, what makes you laugh?' The Messenger of God, may God bless him and grant him peace, said: 'I laugh at people who will be brought from the east in chains ¹¹⁴, driven to Paradise while they are unwilling.'" 'Asim ibn 'Abd Allah al-Hukami narrated to me from 'Umar ibn al-Hakam, who said: "'Umar ibn al-Khattab, may God be pleased with him, was striking that day with the pickaxe, and he encountered a hard rock. The Messenger of God, may God bless him and grant him peace, took the pickaxe from him—while he was at the mountain of Banu 'Ubayd—and struck a blow, and its first flash went toward Yemen. Then he struck another, and a flash went toward Syria. Then he struck another, and a flash went toward the east, and the rock broke at the third blow." 'Umar ibn al-Khattab used to say: "By Him who sent him with the truth, it became like a soft plain ¹¹⁵." Whenever he struck a blow, Salman followed it with his gaze ¹¹⁶, and he saw a flash at each blow. Salman said: "O Messenger of God, I saw the pickaxe—whenever you struck with it, it illuminated what was beneath it." He said: "Did you see that?" He said: "Yes." The Prophet, may God bless him and grant him peace, said: "In the first, I saw the palaces of Syria; then in the second, I saw the palaces of Yemen; and in the third, I saw the white palace of Kisra at al-Mada'in." And he began describing it to Salman, who said: "You have spoken the truth, by Him who sent you with the truth; this is indeed its description, and I bear witness that you are the Messenger of God!" The Messenger of God, may God bless him and grant him peace, said: "These are conquests that God will open for you after me, O Salman. Syria will be conquered, and Heraclius will flee to the farthest part of his kingdom, and you will prevail over Syria, and no one will contend with you. Yemen will be conquered, and this east will be conquered, and Kisra will be killed after him." Salman said: "All of this I have seen." They said: "The trench was between the mountain of Banu 'Ubayd at Khurba to Ratij. The Muhajirun had from Dhubab to Ratij, and the Ansar had from Dhubab to Khurba. This is what the Messenger of God, may God bless him and grant him peace, and the Muslims dug, and they fortified Medina with buildings from every side, and it was like a fortress. Banu 'Abd al-Ashhal dug a trench around it from the side of Ratij to behind it, until the trench came from behind the mosque. Banu Dinar dug from Khurba to the location of the house of Ibn Abi al-Junub today. The Muslims placed the women and children in the fortresses ¹¹⁷. Banu Haritha placed their offspring in their fortress, which was a strong fortress, and 'A'isha was in it that day. Banu 'Amr ibn 'Awf placed the women and children in the fortresses, and some of them dug a trench around the fortresses at Quba'. Banu 'Amr ibn 'Awf fortified and enclosed it ¹¹⁸, and Khatma, Banu Umayya, Wa'il, and Waqif—their offspring were in their fortresses. 'Abd al-Rahman ibn Abjar ¹¹⁹ narrated to me from Salih ibn Abi Hassan, who said: "The elders of Banu Waqif informed me that they told him that Banu Waqif placed their offspring and women in their fortress, and they were with the Prophet, may God bless him and grant him peace. They used to visit their families at midday with the Prophet's permission, but the Prophet, may God bless him and grant him peace, forbade them. When they insisted, he ordered them to take weapons out of fear for them from Banu Qurayza." Hilal ibn Umayya used to say: "I came with a group of my people and Banu 'Amr ibn 'Awf, and we bypassed al-Jisr and Safna ¹²⁰, and took the route to Quba'. When we were at 'Awsa ¹²¹, there was a group of them including Nabhash ibn Qays al-Quradhi. They shot arrows at us for a while, and we shot arrows at them, and there were injuries among us. Then they retreated to their stronghold, and we returned to our families, and we did not see any gathering of them afterward." Aflah ibn Sa'id narrated to me from Muhammad ibn Ka'b, who said: "The trench that the Messenger of God, may God bless him and grant him peace, dug was between the mountain of Banu 'Ubayd to Ratij—and this is the most reliable report according to us. They mentioned that the trench had gates, but we do not know where their location was." Muhammad ibn Ziyad ibn Abi Hunayda narrated to me from Muhammad ibn Ibrahim ibn al-Harith, from Jabir ibn 'Abd Allah, who said: "The people encountered a hard patch of ground on the day of the Trench. They struck it with their pickaxes until they broke, so they called the Messenger of God, may God bless him and grant him peace. He called for water and poured it on it, and it became soft sand ¹²²." Jabir ibn 'Abd Allah said: "I saw the Messenger of God, may God bless him and grant him peace, digging, and I saw him hungry, and I saw dust between his folds. I went to my wife and told her what I saw of the hunger of the Messenger of God, may God bless him and grant him peace. She said: 'By God, we have nothing except this sheep and a measure of barley.' Jabir said: 'Grind it and prepare it.' She said: 'So we cooked some of it and roasted some of it, and the barley bread was baked.'"

Jabir said: Then I came to the Messenger of Allah ¹²³, may Allah bless him and grant him peace, and waited until I thought the food was ready. I said, 'O Messenger of Allah, I have prepared food for you, so come with whomever you wish of your Companions.' The Messenger of Allah, may Allah bless him and grant him peace, interlaced his fingers with mine and said, 'Respond, for Jabir is inviting you!' So they came with him. I said, 'By Allah, this is a disgrace!' I went to my wife and told her. She said, 'Did you invite them or did he invite them?' I said, 'Rather, he invited them.' She said, 'Leave them; he knows best.' He said: The Messenger of Allah, may Allah bless him and grant him peace, came and ordered his Companions, and they were in groups of ten. Then he said to us, 'Scoop and cover the pot, and take out the bread from the oven, then cover it.' We did so. We would scoop and cover the pot, then uncover it, and we did not see it decrease at all. We would take out the bread from the oven and cover it, and we did not see it decrease at all. They ate until they were full, and we ate and gave gifts. That day, all the people worked, including the Prophet, may Allah bless him and grant him peace. The Ansar ¹²⁴ began to chant: "We are those who pledged allegiance to Muhammad, to jihad ¹²⁵ as long as we live forever." The Prophet, may Allah bless him and grant him peace, said: "O Allah, there is no good except the good of the Hereafter, so forgive the Ansar and the Muhajirun ¹²⁶." And Ibn Abi Sabra narrated to me from Salih ibn Muhammad ibn Za'ida from Abu Salama ibn Abd al-Rahman ibn Awf from Abu Waqid al-Laythi, who said: I saw the Messenger of Allah, may Allah bless him and grant him peace, reviewing the young men while he was digging the trench. He allowed those he allowed and rejected those he rejected. The young men who had not reached puberty and whom he had not allowed were working with him, but when the matter became serious, he ordered those who had not reached puberty to return to their families in the fortresses ¹²⁷ with the children. On that day, the Muslims numbered three thousand. I saw the Messenger of Allah, may Allah bless him and grant him peace, sometimes striking with the pickaxe, sometimes scooping dirt with the shovel, and sometimes carrying dirt in the basket. One day I saw him exhausted, so he sat down and leaned on a stone on his left side, and sleep overcame him. I saw Abu Bakr and Umar standing at his head, keeping people from passing by him and waking him. I approached him, and he startled and jumped up, saying, 'Did you not frighten me!' He took the pickaxe and struck with it, saying: "O Allah, indeed life is the life of the Hereafter, so forgive the Ansar and the Muhajirun. O Allah, curse 'Asl and al-Qara ¹²⁸, for they have burdened me with carrying stones." Among those the Messenger of Allah, may Allah bless him and grant him peace, allowed that day were Ibn Umar, who was fifteen years old, Zayd ibn Thabit, who was fifteen, and al-Bara' ibn 'Azib, who was fifteen. Abd al-Hamid ibn Ja'far narrated to me from his father, who said: When the Messenger of Allah, may Allah bless him and grant him peace, finished the trench—he had dug it in six days and fortified it—he camped behind Sal' ¹²⁹, placing it behind him and the trench in front of him. His army was there. He pitched a leather tent, which was near the upper mosque at the base of the mountain—the mountain of al-Ahzab ¹³⁰. The Prophet, may Allah bless him and grant him peace, would rotate among his wives, so 'A'isha would stay for some days, then Umm Salama, then Zaynab bint Jahsh. These three were the ones he rotated among during the trench, while the rest of his wives were in the fortress of Banu Haritha. It is also said they were in al-Masir ¹³¹, a fortress in Banu Zurayq, which was fortified. And it is said some of them were in Fari' ¹³²—all of this we have heard. Abu Ayyub ibn al-Nu'man narrated to me from his father, who said: Huyayy ibn Akhtab used to say to Abu Sufyan ibn Harb and to Quraysh during their march with them: 'My people, Qurayza, are with you; they are a full force of seven hundred and fifty fighters.' When they drew near, Abu Sufyan said to Huyayy ibn Akhtab: 'Go to your people so they may break the covenant between them and Muhammad.' So Huyayy went until he came to Banu Qurayza. When the Messenger of Allah, may Allah bless him and grant him peace, arrived, he had made a treaty with Qurayza, al-Nadir, and the Jews of Medina that they would not be with him nor against him. It is said he made a treaty with them that they would support him against anyone who attacked him from among them, and they would remain in their original strongholds ¹³³ between al-Aws and al-Khazraj. It is said that Huyayy turned aside from Dhu al-Hulayfa and took the road to al-'Asaba until he came to Ka'b ibn Asad, who was the holder of the covenant and treaty of Banu Qurayza. Muhammad ibn Ka'b al-Qurazi used to narrate, saying: Huyayy ibn Akhtab was an ill-omened man; he was the ill omen of Banu al-Nadir, his people, and the ill omen of Qurayza until they were killed. He loved leadership and honor over them, and he resembled Abu Jahl ibn Hisham among Quraysh. When Huyayy came to Banu Qurayza, they disliked his entering their abode. The first to meet him was Ghazzal ibn Samaw'al. Huyayy said to him, 'I have brought you what will give you relief from Muhammad: Quraysh has camped in Wadi al-'Aqiq, and Ghatafan in al-Zughaba.' Ghazzal said, 'By Allah, you have brought us the disgrace of time!' Huyayy said, 'Do not say that!' Then he went to the door of Ka'b ibn Asad and knocked. Ka'b recognized him and said, 'What should I do with Huyayy entering upon me? An ill-omened man who has brought ill omen upon his people, and now he calls me to break the covenant!' He knocked again, and Ka'b said, 'You are an ill-omened man who has brought ill omen upon your people until you destroyed them. Go back from us, for you only seek my destruction and the destruction of my people!' But Huyayy refused to go back. Ka'b said, 'O Huyayy, I have made a contract and covenant with Muhammad, and we have seen nothing but honesty from him. By Allah, he has not broken his pledge to us nor violated our honor, and he has been a good neighbor to us.' Huyayy said, 'Woe to you! I have brought you a surging sea and the might of time. I have brought you Quraysh with their leaders and nobles, and I have brought you Kinana until I made them camp at Ruma, and I have brought you Ghatafan with their leaders and nobles until I made them camp at al-Zughaba near Naqma ¹³⁴. They have led horses and ridden camels; the number is ten thousand, the horses a thousand, and much weaponry. Muhammad will not escape in this attack of ours. They have made a pact and covenant not to return until they exterminate Muhammad and those with him.' Ka'b said, 'Woe to you! By Allah, you have brought me the disgrace of time and a cloud that flashes lightning and thunders with nothing in it. I am in a deep sea; I cannot leave my home, and my wealth, children, and women are with me. Go back from me, for I have no need of what you have brought me.' Huyayy said, 'Woe to you! I am speaking to you.'

Ka'b said: "I will not do it." He said: "By Allah, you only closed the door against me because of your pottage, lest I eat from it with you. So you may have that I will not put my hand into it." He said: "Then he angered him, so he opened the door and entered upon him. He kept twisting him in the forelock and the withers until he softened to him, and said: 'Leave me for this day until I consult the chiefs of the Jews.' He said: 'They have entrusted the covenant and the contract to you, so you decide for them.' And he kept pressing him until he twisted him from his opinion. So Ka'b ibn Asad said: 'O Huyayy, you have entered into what you see unwillingly, and I fear that Muhammad will not be killed, and Quraysh will return to their land, and you will return to your family, and I will remain in the heart of the abode and be killed along with those with me.' So Huyayy said: 'You have what is in the Torah that was revealed to Moses on the day of Mount Sinai: if Muhammad is not killed in this very moment, and Quraysh and Ghatafan return before they strike Muhammad, I will surely enter your fortress with you until what befalls you befalls me.' So Ka'b broke the covenant that was between him and the Messenger of Allah, may Allah bless him and grant him peace, and Huyayy called for the document that the Messenger of Allah, may Allah bless him and grant him peace, had written between them, and Huyayy tore it up. When Huyayy tore it up, he knew that the matter had become entangled and corrupted, so he went out to the Banu Qurayzah while they were in circles around the dwelling of Ka'b ibn Asad, and informed them of the news. Al-Zubayr ibn Bata says: "And the destruction of the Jews! Quraysh and Ghatafan will depart and leave us in the heart of our abode, our wealth, and our children, and we have no power against Muhammad! No Jew ever spent the night on bundles, and no Jewish woman ever stood in Yathrib forever." Then he sent Ka'b ibn Asad to a group of five Jewish chiefs—al-Zubayr ibn Bata, Nabbash ibn Qays, Ghazzal ibn Samaw'al, 'Uqbah ibn Zayd, and Ka'b ibn Zayd—and informed them of the news of Huyayy and what Huyayy had given him that he would return to him and enter with him so that what befell him would befall him. Al-Zubayr ibn Bata says: "What need have you to be killed and Huyayy killed with you!" He said: "So Ka'b was silenced, and the people said: 'We dislike to disparage your opinion or oppose you, and Huyayy is one whose ill-omen you know.' And Ka'b ibn Asad regretted what he had done in breaking the covenant, and the matter became entangled when Allah Almighty willed their war and destruction. While the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims were in the trench, 'Umar ibn al-Khattab, may Allah be pleased with him, came to the Messenger of Allah, may Allah bless him and grant him peace, while he was in his tent—and the tent of the Messenger of Allah, may Allah bless him and grant him peace, was pitched of leather at the base of the mountain near the mosque that is at the foot of the mountain—with him were Abu Bakr, may Allah be pleased with him, and the Muslims at their trench, taking turns, with them about thirty-three horses, and the horsemen were circling the trench between its two ends, checking on the men they had placed in positions along it, until 'Umar, may Allah be pleased with him, came and said: "O Messenger of Allah, it has reached me that the Banu Qurayzah have broken the covenant and declared war." That distressed the Messenger of Allah, may Allah bless him and grant him peace, and he said: "Whom shall we send to ascertain their condition for us?" 'Umar said: "Al-Zubayr ibn al-'Awwam." So the first person the Messenger of Allah, may Allah bless him and grant him peace, sent was al-Zubayr ibn al-'Awwam, and he said: "Go to the Banu Qurayzah." So al-Zubayr went and looked, then returned and said: "O Messenger of Allah, I saw them repairing their fortresses and training their paths, and they have gathered their livestock." That was when the Messenger of Allah, may Allah bless him and grant him peace, said: "Every prophet has a disciple, and my disciple is al-Zubayr, my aunt's son." Then the Messenger of Allah, may Allah bless him and grant him peace, called Sa'd ibn Mu'adh, Sa'd ibn 'Ubadah, and Usayd ibn Hudayr, and said: "It has reached me that the Banu Qurayzah have broken the covenant between us and them and declared war. So go and see if what has reached me is true. If it is false, then make the statement public, and if it is true, then speak words that you will distort for me so that I may recognize them, and do not weaken the resolve of the Muslims." When they reached Ka'b ibn Asad, they found that the people had broken the covenant. They adjured them by Allah and the covenant that was between them to return to what they were upon before that, before the matter became entangled, and not to obey Huyayy ibn Akhtab. Ka'b said: "We will never return it; I have cut it as I cut this sandal strap for the strap of his sandal." And Ka'b fell upon Sa'd ibn Mu'adh, insulting him. Usayd ibn Hudayr said: "Do you insult your master, O enemy of Allah? You are not his equal! By Allah, O son of the Jewess, Quraysh will surely turn back defeated, if Allah wills, and leave you in the heart of your abode, and we will march to you, and you will come down from this hole of yours to our judgment. And you know well about al-Nadir; they were mightier and greater in this town than you, your blood-money is half of theirs, and you have seen what Allah did to them. And before that, the Banu Qaynuqa' came down to our judgment." Ka'b said: "O son of al-Hudayr, do you frighten me with marching to me? By the Torah, your father saw me on the day of Bu'ath—had it not been for us, al-Khazraj would have driven him out of it. By Allah, you have never met anyone who knows how to fight or is skilled in it; by Allah, we know how to fight you!" And they spoke the ugliest words about the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims, and they insulted Sa'd ibn 'Ubadah with foul insults until they angered him. Sa'd ibn Mu'adh said: "Leave them, for we did not come for this; what is between us is more severe than mutual insult—the sword!" And the one who was insulting Sa'd ibn 'Ubadah was Nabbash ibn Qays, who said: "You have bitten your mother's clitoris!" Sa'd ibn 'Ubadah trembled with anger. Sa'd ibn Mu'adh said: "I fear for you something like the day of the Banu al-Nadir." Ghazzal ibn Samaw'al said: "You have eaten your father's penis!" Sa'd ibn Mu'adh said: "Other than this statement is better than it." He said: "Then they returned to the Prophet, may Allah bless him and grant him peace. When they reached the Prophet, may Allah bless him and grant him peace, Sa'd ibn 'Ubadah said: 'Adal and al-Qarah.' And the two men remained silent—meaning by 'Adal and al-Qarah' their treachery against Khubayb and the companions of al-Raji'—then they sat down. So the Messenger of Allah, may Allah bless him and grant him peace, said 'Allahu Akbar' and said: 'Rejoice, O company of Muslims, in the victory and help of Allah.' And the news of the Banu Qurayzah's breaking of the covenant reached the Muslims, so fear intensified and the trial became great. It was recited to Ibn Abi Habibah while I was listening; he said: Muhammad ibn al-Thalaji narrated to us, saying: al-Waqidi narrated to us, saying: 'Abd al-Rahman ibn Muhammad ibn Abi Bakr narrated to me, from 'Abdullah ibn Abi Bakr ibn Hazm, who said: The Messenger of Allah, may Allah bless him and grant him peace, sent Sa'd ibn 'Ubadah, Sa'd ibn Mu'adh, 'Abdullah ibn Rawahah, and Khawwat ibn Jubayr to the Banu Qurayzah. Ibn Waqid said: "The first is more established with us." They said: "And hypocrisy emerged, and the people became cowardly, and the trial became great, and fear intensified, and the children and women were feared for, and they were as Allah Almighty said: 'When they came upon you from above you and from below you, and when eyes shifted and hearts reached the throats' (Quran 33:10). And the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims were facing the enemy, unable to move from their place, taking turns at their trench and guarding it. And some people spoke ugly words. Mu'attib ibn Qushayr said: 'Muhammad promises us the treasures of Kisra and Caesar, while one of us cannot even go safely to relieve himself. Allah and His Messenger have promised us nothing but delusion!'" Then Salih ibn Ja'far narrated to me, from Ibn Ka'b, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "I hope to circumambulate the Ancient House and take the key, and Allah will surely destroy Kisra and Caesar, and their wealth will surely be spent in the way of Allah"—he said that when he saw the distress of the Muslims. Mu'attib heard him and said what he said.

Then Ibn Abi Sabrah narrated to me from al-Harith ibn al-Fudayl who said: Banu Qurayzah intended to attack the vulnerable part of Medina ¹³⁵ at night, so they sent Huyayy ibn Akhtab to Quraysh, asking them to send a thousand men, and a thousand from Ghatafan, so that they could launch a raid with them ⁹⁸. The news of this reached the Messenger of Allah (peace be upon him), and the calamity became great. The Messenger of Allah (peace be upon him) would send Salamah ibn Aslam ibn Harish al-Ash'ali with two hundred men, and Zayd ibn Harithah with three hundred, to guard Medina and proclaim the takbir ¹³⁶, and with them were the Muslim cavalry. When morning came, they would feel secure. Abu Bakr al-Siddiq (may Allah be pleased with him) used to say: 'We feared for the children in Medina from Banu Qurayzah more than we feared from Quraysh and Ghatafan. I would ascend Sal' ¹³⁷ and look at the houses of Medina; when I saw them calm ⁹⁹, I praised Allah Almighty.' Among the means by which Allah repelled Qurayzah from what they intended was that Medina was being guarded. Salih ibn Khawwat narrated to me from Ibn Ka'b, who said: Khawwat ibn Jubayr said: The Messenger of Allah (peace be upon him) called me while we were besieging the trench, and said: 'Go to Banu Qurayzah and see if you can detect any negligence or weakness in their position, and inform me.' He said: So I left him at sunset, descended from Sal', and went.

1. al-Muraysīʿ : A well or watering place in the territory of the Mustaliq tribe, location of the expedition against Banū al-Muṣṭaliq.
2. scarce water : Literally 'ẓanūn', meaning a well with little water, from which only a small amount can be drawn.
3. Jahjā : A hired man of ʿUmar b. al-Khaṭṭāb, involved in the quarrel that sparked the conflict.
4. Khazraj : One of the two main tribes of the Helpers (Anṣār) in Medina, the other being Aws.
5. Muʿattib b. Qushayr : A hypocrite mentioned in the context of the conspiracy against the Prophet.
6. Zayd b. al-Luṣayt : A Jewish hypocrite who opposed the Prophet.
7. denied our favor : Referring to the Helpers' generosity in hosting the Emigrants, which Ibn Ubayy claims is unappreciated.
8. cloaks : Metaphor for the Emigrants, who were outsiders but now prominent.
9. Helpers : The Anṣār, the Muslim inhabitants of Medina who supported the Emigrants.
10. Zayd ibn Rifa'a ibn al-Tabut : A Jewish hypocrite in Medina; 'al-Tabut' means 'the Ark' (of the Covenant), referring to his lineage.
11. Ibn Ubayy : Abdullah ibn Ubayy ibn Salul, the chief of the hypocrites in Medina.
12. Abu Hubab : Kunya (honorific) of Abdullah ibn Ubayy.
13. the mutilated sin : Reference to a sin that is cut off from good; possibly a metaphor for hypocrisy or a specific sin.
14. Abu al-Walid : Kunya of 'Ubada ibn al-Samit.
15. al-Qaswa' : The name of the Prophet's she-camel, meaning 'the one with a cut ear' or 'the swift'.
16. Zayd ibn al-Lusayt : A Jewish hypocrite from the tribe of Qaynuqa'.
17. Ansar : The 'Helpers', the Muslim inhabitants of Medina who supported the Prophet after his migration.
18. fleeing : The text has 'hariban' meaning fleeing in fear.
19. weak : The text has 'faslan' meaning weak, worthless, or cowardly.
20. al-Naqi' : A place near Medina with abundant vegetation and water.
21. al-Muraysi' : A well or place in the direction of Qudayd, site of the expedition against the Mustaliq tribe.
22. pools : The text has 'ghuduran' meaning pools or ponds of water.
23. overflowing : The text has 'tatanakhasu' meaning they push each other due to abundance.
24. beauty and goodness : The text has 'mara'atahu wa bara'atahu' meaning its pleasant appearance and purity.
25. protected reserve : Hima: a tract of land reserved for the exclusive use of the state or community, often for grazing horses and camels used in jihad.
26. Muqmil : A mountain near al-Naqi'.
27. Lizzaz : Name of one of the Prophet's horses, meaning 'firm' or 'compact'.
28. al-Dharib : Name of another horse of the Prophet, meaning 'the striker' or 'the lean'.
29. people of the slander : Refers to the incident of the slander against 'A'isha (the Ifk), where hypocrites accused her of adultery.
30. tayammum : Dry ablution with clean earth or sand as a substitute for ritual washing with water when water is unavailable or harmful.
31. Aws : One of the two main Arab tribes in Medina (the other being Khazraj) that embraced Islam and supported the Prophet.
32. arāk : A desert tree (Salvadora persica) whose twigs are used as a toothbrush (miswak).
33. hijab : The veil or screen mandated for the Prophet's wives, signifying the beginning of seclusion and modesty rules.
34. ʿulaq : Dried meat or simple food; here referring to light, non-fattening food.
35. mawlā : A freed slave or client; a person under the protection of a patron.
36. hawdaj : A camel-borne litter or howdah used by women for travel.
37. Yemeni onyx : A type of precious stone (jazaʿ) from Dhafār in Yemen, used in jewelry.
38. stragglers : Literally 'ʿīrāt', meaning camels or mounts that lag behind the main army.
39. al-Dhakwāni : A sub-tribe of Sulaym; Safwan ibn Muʿaṭṭal belonged to this clan.
40. Inna lillahi wa inna ilayhi rajiʿun : The Islamic statement of consolation: 'Surely we belong to Allah and to Him we shall return.'
41. istirjāʿ : The act of reciting 'Inna lillahi wa inna ilayhi rajiʿun' upon hearing distressing news.
42. ifk : The slander or false accusation; specifically the incident of the lie against ʿAisha.
43. ʿAbdullah ibn Ubayy : The chief hypocrite in Medina who spread the slander against ʿAisha.
44. manāṣiʿ : Open spaces or fields outside the city used for relieving oneself.
45. maghrib and ʿishāʾ : The sunset and night prayers, respectively.
46. Umm Mistah : The mother of Mistah ibn Uthatha, a relative of Abu Bakr and a participant in the slander.
47. Badr : The first major battle in Islam (624 CE) between the Muslims and Quraysh; participants are highly honored.
48. Usama : Usama ibn Zayd, a beloved companion and son of Zayd ibn Haritha, the Prophet's freed slave.
49. Barīra : A freed slave girl of ʿAisha who was questioned about her character.
50. Zaynab bint Jahsh : One of the Prophet's wives, known for her piety and rivalry with ʿAisha.
51. Umm Ayman : Baraka bint Thaʿlaba, the Prophet's nursemaid and a respected companion.
52. minbar : The pulpit in the mosque from which the Prophet delivered sermons.
53. dhuhul : Grudges or enmities from pre-Islamic times.
54. Jahiliyyah : The period of ignorance before Islam.
55. Bu'ath : A battle between the Aws and Khazraj tribes before Islam.
56. al-Harith : Al-Harith ibn Hazmah, a companion of the Prophet.
57. tashahhud : The declaration of faith recited in prayers.
58. Abu Yusuf : A reference to Prophet Joseph (Yusuf), son of Jacob.
59. Qur'an 12:18 : The verse from Surah Yusuf where Jacob says this.
60. Ya'qub : Prophet Jacob, father of Joseph.
61. yukadhdhibuhum : Disprove them or declare them liars.
62. Qur'an 24:11 : The beginning of the verses about the slander (al-ifk).
63. al-hadd : The prescribed legal punishment for slander (eighty lashes).
64. Umm al-Mu'minin : Mother of the Believers, a title for the Prophet's wives.
65. Qur'an 24:12 : The verse admonishing believers for not thinking well.
66. Dhat al-Jaysh : A location near Medina where the incident of the necklace occurred, leading to the revelation of the verse of tayammum.
67. tayammum : Dry ablution using clean earth or dust as a substitute for ritual washing with water when water is unavailable or harmful.
68. Ju'ayl ibn Suraqa and Jahjah : Two poor companions from the Emigrants (Muhajirun) who were criticized by 'Abd Allah ibn Ubayy, the leader of the hypocrites.
69. Kinana : A powerful Arab tribe; here used metaphorically to denote honor and strength.
70. Ibn al-Furay'a : A reference to Safwan ibn Mu'attal, whose mother was from the tribe of Furay'a.
71. egg of the land : An Arabic idiom meaning a person of high status and honor, like a precious egg in the desert.
72. Ansar : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet after his migration.
73. Khazraj : One of the two main tribes of the Ansar in Medina, the other being Aws.
74. means : Here, 'ya'ni' indicates that the Prophet's intention or desire is for forgiveness.
75. Abu Thabit : The kunya (patronymic) of Hassan ibn Thabit, meaning 'father of Thabit'.
76. open land : Barah: uncultivated, open land without buildings.
77. Bayruha' : A specific piece of land near Medina, also known as Buraha.
78. Sirin : A slave girl or a piece of land; here likely a slave girl given as compensation.
79. Buraha : Another name for Bayruha', the land given to Hassan.
80. barrier : Hijaz: a protective barrier or partition, indicating Hassan's role in defending the Prophet.
81. chaste, dignified : Hasanun razanun: describes a woman who is virtuous, modest, and sedate.
82. hungry : Ghartha: hungry, meaning she does not indulge in eating the flesh of others (i.e., backbiting).
83. heedless : Al-ghawafil: those who are negligent or unaware, often referring to people who engage in gossip.
84. al-Muraysi' : A well or location of a military expedition (Ghazwa) against the Banu Mustaliq.
85. al-'Aqiq : A valley near Medina, known for its abundant water and vegetation.
86. camping : Mu'arrisun: people who have stopped for rest or camping, especially at night.
87. rujayla (māshiṭatī) : A diminutive form meaning 'little woman'; here it refers to a female hairdresser or comb-woman.
88. al-Jurf : A place near Medina, about three miles from the city.
89. al-ḥisāb : Lineage or noble descent; here it refers to social standing and honor.
90. naza'akum : Literally 'pulled you out'; idiomatically meaning 'made you leave your homes' or 'brought you forth'.
91. al-Jibt wa al-Ṭāghūt : Terms for false objects of worship or idols; al-Jibt may refer to sorcery or a specific idol, and al-Ṭāghūt refers to any false deity or tyrant.
92. Qur'an 4:51 : The verse cited is from Surah al-Nisa', verse 51.
93. sārū : Literally 'they traveled'; here it means they marched or set out.
94. aw'abat : Meaning they came out in full force, with all their men.
95. al-Khandaq : The Trench; the battle of the Trench (Ghazwat al-Khandaq) in 5 AH (627 CE), where Muslims dug a trench to defend Medina.
96. Rumah : A well or place near Medina; possibly the well of Rumah.
97. al-Zughabah : A place near Uhud, north of Medina.
98. al-Ghabah : A wooded area near Medina, known for its trees.
99. al-'Ard : A fertile valley or agricultural land near Medina.
100. Sal' : A mountain in Medina, near the mosque.
101. al-Madhadh : A location near Sal' mountain; possibly a pass or defile.
102. Dhubab : A place near Sal' mountain; possibly a rocky area.
103. Ratij : A place near Sal' mountain; possibly a fort or structure.
104. karazin : Plural of karz; a type of hoe or digging tool.
105. al-Muslimin : The Muslims; here referring to the Companions working on the trench.
106. bastah : A span; a unit of length, roughly the width of a hand.
107. hibal al-tamr : Date ropes; ropes made from palm fibers used to tie dates.
108. 'anahu : He cast the evil eye on him; a form of harm caused by envy or admiration.
109. lubita bihi : He was struck down or collapsed; possibly due to the evil eye.
110. 'Amr : The new name given to Ju'ayl ibn Suraqah by the Prophet, meaning 'life' or 'long-lived'.
111. al-lubjah : Victory or triumph in a contest or wrestling match.
112. la'iban jaddan : Whether in jest or in earnest; a phrase indicating that the prohibition applies regardless of intent.
113. uknah : Folds of skin on the belly, often due to leanness or bending.
114. al-kubul : Chains or fetters used to bind prisoners.
115. sahlah : A soft, level plain or soft ground.
116. yatba'uhu Salmanu bi-basarihi : Salman followed him with his gaze, i.e., watched intently.
117. al-atam : Fortresses or strongholds, often used for refuge in Medina.
118. laffaha : Enclosed or fortified it; possibly referring to surrounding with a trench or wall.
119. ibn Abjar : A name; Abjar is a patronymic.
120. al-Jisr wa Safnah : Place names; al-Jisr means 'the bridge,' Safnah is a location.
121. 'Awsa : A place name near Quba'.
122. kathib : A sand dune or soft, loose soil.
123. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
124. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet Muhammad after his emigration from Mecca.
125. jihad : Struggle or striving in the way of Allah, often referring to military effort in defense of the faith.
126. Muhajirun : The Emigrants, those who migrated from Mecca to Medina with the Prophet Muhammad.
127. atam : Fortresses or strongholds, typically used by the Jewish tribes in Medina.
128. 'Asl and al-Qara : Two tribes or groups that opposed the Prophet; cursed in this context for their hostility.
129. Sal' : A mountain or hill near Medina, often mentioned in the context of the Battle of the Trench.
130. al-Ahzab : The Confederates, referring to the coalition of tribes that attacked Medina in the Battle of the Trench (5 AH).
131. al-Masir : A fortress in the Banu Zurayq area of Medina.
132. Fari' : Another fortress or location in Medina where some of the Prophet's wives stayed.
133. ma'aqil : Strongholds or fortified places; here referring to the original settlements of the Jewish tribes.
134. Naqma : A location near Medina, possibly a mountain or valley.
135. bayḍat al-Madīnah : Literally 'the egg of Medina', meaning the most vulnerable or central part of the city, often referring to its women and children.
136. takbīr : The act of saying 'Allāhu Akbar' (Allah is the Greatest), often used as a battle cry or expression of faith.
137. Sal‘ : A mountain or hill near Medina, known as a vantage point.

The Second Part [1]

The sun was (still up) for me, so I prayed the Maghrib ¹, then I went out until I took the path of Ratij, then towards Abd al-Ashhal, then through Zuhra, then towards Bu'ath. When I drew near the people, I said: I will ambush them. So I hid and watched the fortresses for a while, then sleep overcame me, and I was unaware until a man carried me while I was asleep, placed me on his neck, and then set off walking. I was terrified, with a man walking with me on his shoulder, and I realized he was a scout from Qurayza ², and at that moment I felt intense shame before the Messenger of Allah, may Allah bless him and grant him peace, for having neglected a post he had ordered me to guard. Then I remembered that sleep had overcome me. The man trotted with me towards their fortresses, and he spoke in Hebrew, which I recognized. He said: 'Rejoice in a fat sheep!' I remembered, and I began to strike with my hand—and I knew that none of them ever went out except with a pickaxe ³ in his middle. So I placed my hand on the pickaxe and pulled it out, and he was occupied with the speech of a man from above the fortress, so I pulled it out and struck his liver with it; he went limp and cried out: 'The beast!' The Jews lit fires on their towers with palm-leaf torches. He fell dead and was uncovered, and I could not be caught, and I returned by the way I had come. Gabriel came to the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah said: 'You have succeeded, Khawwat!' Then he went out and told his companions: 'Such and such happened with Khawwat.' I came to the Messenger of Allah, may Allah bless him and grant him peace, while he was sitting with his companions talking. When he saw me, he said: 'May your face prosper!' I said: 'And your face, O Messenger of Allah!' He said: 'Tell me your story.' So I told him, and the Prophet, may Allah bless him and grant him peace, said: 'Thus Gabriel informed me.' The people said: 'Thus the Messenger of Allah, may Allah bless him and grant him peace, told us.' Khawwat said: 'Our night at the trench was like day.' Someone other than Salih said: Khawwat said: 'I saw myself recalling my bad conduct towards them after having shared salt ⁴ and my sincerity towards them, and I said: They will inflict every kind of torture on me, until I remembered the pickaxe.' Abu Bakr ibn Abi Sabra narrated to me from Abdullah ibn Abi Bakr ibn Hazm, who said: Nabbash ibn Qays went out one night from their fortress heading for Medina, with ten of the fiercest Jews, saying: 'Perhaps we may catch them off guard.' They reached Baqi' al-Gharqad ⁵ and found a group of Muslims from the companions of Salama ibn Aslam ibn Harish. They confronted them and shot arrows at them for a while, then the Qurayza ² fled, turning their backs. Salama ibn Aslam, who was in the area of Banu Haritha, heard of this and came with his companions until they reached their fortresses. They began to circle their fortresses until the Jews became afraid, and they lit fires on their towers and said: 'The night attack!' And they demolished the two horns ⁶ of a well of theirs and flooded it ⁷ against them, so they could not come out of their fortress and were extremely frightened. A shaykh from Quraysh narrated to me—Ibn Abi al-Zinad and Ibn Ja'far said this is more reliable than the one in Uhud—he said: Hassan ibn Thabit was a cowardly man, so he had been placed with the women in the towers. Safiyya was in the fortress of Fari', with a group including Hassan. Ten Jews approached, led by Ghazzal ibn Samaw'al from Banu Qurayza ², during the day, and they began to hide ⁸ and shoot at the fortress. Safiyya said to Hassan: 'Take care of them, O Abu al-Walid!' He said: 'No, by Allah, I will not expose myself to these Jews.' One of them approached the door of the fortress intending to enter. Safiyya tied her garment around her waist, then took a piece of wood and went down to him, struck him a blow that crushed his head and killed him, and the rest fled. Banu Haritha gathered and sent Aws ibn Qayzi to the Messenger of Allah, may Allah bless him and grant him peace, saying: 'O Messenger of Allah, our houses are exposed, and no house of the Ansar ⁹ is like ours; there is no one between us and Ghatafan ¹⁰ to repel them from us. So permit us to return to our houses to protect our children and women.' The Messenger of Allah, may Allah bless him and grant him peace, permitted them, and they prepared to leave. This reached Sa'd ibn Mu'adh, who came to the Messenger of Allah, may Allah bless him and grant him peace, and said: 'O Messenger of Allah, do not permit them. By Allah, whenever hardship befell us and them, they did this.' Then he turned to them and said to Banu Haritha: 'This is from you to us forever; whenever hardship befell us and you, you did this.' So the Messenger of Allah, may Allah bless him and grant him peace, turned them back. Aisha, the wife of the Prophet, may Allah bless him and grant him peace, used to say: 'I saw Sa'd ibn Abi Waqqas one night while we were at the trench, and I will always love him.' She said: 'The Messenger of Allah, may Allah bless him and grant him peace, used to go to a gap in the trench to guard it. When the cold bothered him, he would come to me and I would warm him in my fortress. When he was warm, he would go out to that gap to guard it, saying: 'I fear that the people will only be attacked from here.' While the Messenger of Allah, may Allah bless him and grant him peace, was in my fortress, having warmed himself, he said: 'Would that a righteous man guard me ¹¹!' She said: 'Until I heard the sound of weapons and the clanking of iron. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Who is this?' He said: 'Sa'd ibn Abi Waqqas.' He said: 'Take this gap and guard it.' She said: 'And the Messenger of Allah, may Allah bless him and grant him peace, slept until I heard his snoring.' Al-Waqidi said: Abd al-Rahman ibn Muhammad ibn Abi Bakr narrated to me from Abdullah ibn Abi Bakr ibn Hazm, who said: Umm Salama said: 'I was with the Messenger of Allah, may Allah bless him and grant him peace, at the trench and never left his station the whole time. He used to guard in person at the trench, and we were in severe cold. I saw him stand and pray as long as Allah willed in his tent, then he went out and looked for a while, and I heard him say: 'These are the horses of the polytheists circling the trench; who will face them?' Then he called: 'O Abbad ibn Bishr!' Abbad said: 'At your service!' He said: 'Do you have anyone with you?' He said: 'Yes, I am with a group of my companions who were around your tent.' He said: 'Go with your companions and circle the trench, for these are some of their horses circling you, hoping to catch you off guard. O Allah, repel their evil from us, grant us victory over them, and overcome them; none can overcome them but You!' So Abbad ibn Bishr went out with his companions, and there was Abu Sufyan with horses of the polytheists circling the narrow part of the trench. The Muslims had spotted them, so they threw stones and arrows at them. We stood with them and shot at them until we exhausted them ¹² with shooting, and they retreated to their camp. I returned to the Messenger of Allah, may Allah bless him and grant him peace, and found him praying, and I informed him.' Umm Salama said: 'He slept until I heard his snoring, and he did not move until I heard Bilal giving the call to prayer for dawn, with the whiteness of the dawn. He went out and led the Muslims in prayer.' She used to say: 'May Allah have mercy on Abbad ibn Bishr, for he was the most constant of the companions of the Messenger of Allah in staying by the tent of the Messenger of Allah, guarding it always.' Ayyub ibn al-Nu'man narrated to me from his father, who said: Usayd ibn Hudayr used to guard the trench with his companions. They reached a place in the trench where horses could leap across ¹³.

Then a vanguard of the polytheists appeared, about a hundred horsemen or so, led by 'Amr ibn al-'As, intending to launch a surprise attack on the Muslims. Usayd ibn Hudayr rose to confront them with his companions, pelting them with stones and arrows until they were forced to withdraw and flee. That night, Salman al-Farisi was among the Muslims, and he said to Usayd, 'This part of the trench is narrow, and we fear their cavalry might leap across it.' (The people had been hasty in digging it.) So they spent the night widening it until it became like the rest of the trench, and they felt secure that the enemy cavalry could not leap over it. The Muslims took turns guarding, enduring severe cold and hunger. Kharijah ibn al-Harith narrated to me from Abu 'Atiq al-Sulami from Jabir ibn 'Abd Allah, who said: 'I saw myself guarding the trench while the polytheist cavalry circled around it, seeking a gap or a narrow point to breach. 'Amr ibn al-'As and Khalid ibn al-Walid were the ones doing this, looking for a moment of negligence from the Muslims. We encountered Khalid ibn al-Walid with a hundred horsemen; he had been riding around with his cavalry, seeking a narrow point in the trench to cross his horsemen. We shot them with arrows until he turned away.' ¹⁴ Ibrahim ibn Ja'far narrated to me from his father, who said: Muhammad ibn Maslamah said: 'Khalid ibn al-Walid came that night with a hundred horsemen. They approached from al-'Aqiq until they halted at al-Mudad, opposite the Prophet's ¹⁵ dome. I became aware of them and said to 'Abbad ibn Bishr, who was guarding the Prophet's dome and was standing in prayer, 'They have come!' He bowed, then prostrated, and Khalid approached with three others, making four of them. I heard them saying, 'This is Muhammad's dome. Shoot!' So they shot, and we rose to meet them until we stood at the edge of the trench, while they were at the edge ¹⁶ on the other side. We exchanged shots, and our companions rallied to us ¹⁷, and their companions rallied to them. Many were wounded on both sides. Then they followed the trench along its banks, and we followed them, while the Muslims remained at their posts. Whenever we passed a post, a group would join us while another group stayed put, until we reached Ratij. They halted there for a long time, waiting for Qurayzah, intending to launch a raid on the heart of Medina. Suddenly, we saw the cavalry of Salamah ibn Aslam ibn Harish, who was on guard, coming from behind Ratij. They encountered Khalid ibn al-Walid, fought, and became intermingled. In less time than it takes to milk a ewe, I saw Khalid's cavalry retreating, and Salamah ibn Aslam pursued him until he drove him back from where he had come. The next morning, Khalid, Quraysh, and Ghatafan reproached him, saying, 'You accomplished nothing against those in the trench nor against those who confronted you in the open.' ¹⁸ Khalid said, 'I will stay tonight; send out cavalry so I can see what they do.' Ibn Abi Sabrah narrated to me from 'Abd al-Wahid ibn Abi 'Awn from Umm Salamah, the wife of the Prophet, may Allah bless him and grant him peace, who said: 'By Allah, I was in the middle of the night inside the Prophet's dome while he was sleeping, until I heard the commotion ¹⁹ and someone calling, 'O cavalry of Allah!' The Messenger of Allah, may Allah bless him and grant him peace, had made the slogan of the Emigrants 'O cavalry of Allah!' The Messenger of Allah, may Allah bless him and grant him peace, was startled by the sound and came out of the dome. There were a group of Companions at his dome guarding it, among them 'Abbad ibn Bishr. He said, 'What is the matter with the people?' 'Abbad said, 'O Messenger of Allah, this is the voice of 'Umar ibn al-Khattab; it is his turn tonight, calling out 'O cavalry of Allah!' The people are rallying to him, and he is in the area of Husaykah, between Dhubab and the Mosque of al-Fath.' The Messenger of Allah, may Allah bless him and grant him peace, said to 'Abbad ibn Bishr, 'Go and look, then return to me, if Allah wills, and inform me.' Umm Salamah said: 'I stood at the door of the dome, hearing everything they said.' She said: 'The Messenger of Allah, may Allah bless him and grant him peace, remained standing until 'Abbad ibn Bishr came to him and said, 'O Messenger of Allah, this is 'Amr ibn 'Abd with the cavalry of the polytheists, along with Mas'ud ibn Rukhaylah ibn Nuwayrah ibn Tarif ibn Suhmah ibn 'Abd Allah ibn Hilal ibn Khalawah ibn Ashja' ibn Rayth ibn Ghatafan, with the cavalry of Ghatafan, and the Muslims are shooting them with arrows and stones.' She said: 'The Messenger of Allah, may Allah bless him and grant him peace, entered, put on his coat of mail and helmet, and mounted his horse. He went out with his Companions until he reached that breach. He did not stay long before returning, joyful, and said, 'Allah has turned them back, and many of them have been wounded.' She said: 'He slept until I heard his snoring. Then I heard another outcry; he was startled and jumped up, calling, 'O 'Abbad ibn Bishr!' He said, 'At your service!' He said, 'Look what this is.' He went and then returned, saying, 'This is Dirar ibn al-Khattab with a cavalry of polytheists, along with 'Uyaynah ibn Hisn with the cavalry of Ghatafan, near the mountain of Banu 'Ubayd, and the Muslims are shooting them with stones and arrows.' The Messenger of Allah, may Allah bless him and grant him peace, again put on his coat of mail and mounted his horse, then went out with his Companions to that breach. He did not return to us until near dawn, and he came back saying, 'They have returned defeated, many of them wounded.' Then he prayed the dawn prayer with his Companions and sat down. Umm Salamah used to say: 'I witnessed with him battles involving fighting and fear—al-Muraysi', Khaybar, we were at al-Hudaybiyyah, and during the Conquest and Hunayn—but nothing in those was more exhausting for the Messenger of Allah, may Allah bless him and grant him peace, nor more fearful to us, than the Battle of the Trench. That was because the Muslims were in a state of siege ²⁰, and we could not trust Qurayzah with our children. Medina was guarded until morning; the takbir of the Muslims could be heard in it until dawn, out of fear, until Allah turned them back with their rage, having attained no good, and Allah sufficed the believers from fighting.' ²¹ Ibrahim ibn Ja'far narrated to me from his father from Muhammad ibn Maslamah, who said: 'We were around the dome of the Messenger of Allah, may Allah bless him and grant him peace, guarding him, while the Messenger of Allah, may Allah bless him and grant him peace, was sleeping, and we could hear his snoring. Then ²² horses appeared on Sal'. 'Abbad ibn Bishr saw them and informed us about them. He said: 'I went toward the cavalry, and 'Abbad stood at the door of the Prophet's dome, holding the hilt of his sword, watching me. I returned and said, 'The Muslim cavalry has appeared, led by Salamah ibn Aslam ibn Harish.' I returned to our position.' Then Muhammad ibn Maslamah would say: 'Our night at the trench was like day until Allah relieved us.' Kharijah ibn al-Harith narrated to me from Abu 'Atiq from Jabir, and al-Dahhak ibn 'Uthman narrated to me from 'Ubayd Allah ibn Miqsam from Jabir ibn 'Abd Allah, who said: 'Our fear for the children in Medina from Banu Qurayzah was greater than our fear from Quraysh, until Allah relieved that.' They said: 'The polytheists took turns among themselves. Abu Sufyan ibn Harb would come with his companions one day, Hubayrah ibn Abi Wahb another day, 'Ikrimah ibn Abi Jahl another day, and Dirar ibn al-Khattab another day. They would continuously maneuver their cavalry between al-Mudad and Ratij, while they were in a state of dispersal ²³ among their companions, sometimes separating and sometimes gathering, until the trial became great and the people feared intensely. They would send forward their archers—among them were Hibban ibn al-'Ariqah, Abu Usamah al-Jushami, and others—

Among the outlying ²⁴ Arabs, they set out one day and shot arrows at each other for a while, all facing the dome of the Messenger of God, may God bless him and grant him peace, while the Messenger of God, may God bless him and grant him peace, stood wearing a coat of mail and a helmet, and it is said he was on his horse. Hibban ibn al-'Ariqa shot Sa'd ibn Mu'adh with an arrow, hitting his median vein ²⁵, and said: "Take it! I am Ibn al-'Ariqa!" The Messenger of God, may God bless him and grant him peace, said: "May God cause your face to sweat in the Fire!" It is also said that Abu Usama al-Jushami shot him, and he was wearing a coat of mail. 'A'isha, the wife of the Prophet, may God bless him and grant him peace, used to say: "We were in the fort of Banu Haritha before the veil ²⁶ was prescribed, and with us was the mother of Sa'd ibn Mu'adh. Sa'd ibn Mu'adh passed by that day wearing a garment dyed with saffron ²⁷—I have never seen anyone in such a garment like him—and he wore a coat of mail that was hitched up above his arms. By God, I feared for him that day because of the hitching of his mail, which caused what happened to him. He passed by striding proudly, holding a spear, and saying: 'Wait a little, the battle ²⁸ will catch up, carry ²⁹... How beautiful is death when the appointed time comes!' His mother said: 'Join the Messenger of God, my son!' But by God, he had lagged behind. I said: 'By God, O mother of Sa'd, I wish Sa'd's mail were longer over his fingertips.' The mother of Sa'd said: 'God decrees what He decrees!' So He decreed that he should be struck that day. And indeed the news came that he had been shot. His mother said: 'O mountain!'" Then their leaders agreed to advance all together. So Abu Sufyan ibn Harb, 'Ikrima ibn Abi Jahl, Dirar ibn al-Khattab, Khalid ibn al-Walid, 'Amr ibn al-'As, Hubayra ibn Abi Wahb, Nawfal ibn 'Abd Allah al-Makhzumi, 'Amr ibn 'Abd, and Nawfal ibn Mu'awiya al-Dili advanced with a number of men. They began to circle the trench, along with the leaders of Ghatafan—'Uyayna ibn Hisn, Mas'ud ³⁰ ibn Rukhayla, al-Harith ibn 'Awf—and from Sulaym their leaders, and from Banu Asad Tulayha ibn Khuwaylid. They left their men behind, seeking a narrow place to force their horses through to the Prophet, may God bless him and grant him peace, and his companions. They reached a place ³¹ that the Muslims had neglected, and they began to urge their horses, saying: "This is a stratagem; the Arabs never used to do this nor devise it." They said ³²: "He has a Persian man with him; it is he who suggested this to them." They said: "Who is there then?" So 'Ikrima ibn Abi Jahl, Nawfal ibn 'Abd Allah, Dirar ibn al-Khattab, Hubayra ibn Abi Wahb, and 'Amr ibn 'Abd crossed, while the rest of the polytheists stood behind the trench without crossing. It was said to Abu Sufyan: "Will you not cross?" He said: "You have crossed; if you need us, we will cross." 'Amr ibn 'Abd began to call for single combat, saying: "I have become hoarse from calling out to your assembly: Is there anyone to duel?" 'Amr that day was vengeful; he had been present at Badr and was left for dead, so he did not attend Uhud. He had forbidden himself oil until he took revenge on Muhammad and his companions. He was old that day—it is said he reached ninety years. When he called for single combat, 'Ali, peace be upon him, said: "I will duel him, O Messenger of God!" three times. The Muslims that day were as if birds were on their heads, because of 'Amr's position and bravery. The Messenger of God, may God bless him and grant him peace, gave him his sword, turbaned him, and said: "O God, help him against him!" He said: 'Amr approached that day as a horseman, while 'Ali was on foot. 'Ali, peace be upon him, said to him: "In the pre-Islamic period, you used to say: 'No one calls me to one of three things but I accept it!'" He said: "Yes." 'Ali said: "I call you to bear witness that there is no god but God and that Muhammad is the Messenger of God, and to submit to God, the Lord of the worlds." He said: "O son of my brother, put this off from me." He said: "Another: return to your land. If Muhammad is truthful, you will be the most fortunate of people through him; if not, you will have what you want." He said: "This is something the women of Quraysh will never talk about. I have vowed what I vowed and forbidden myself oil." He said: "The third?" He said: "Single combat." 'Amr laughed and said: "This is a quality I did not think any Arab would demand of me! I dislike killing someone like you, and your father was my close friend. Go back, for you are a young lad; you only wanted the two elders of Quraysh: Abu Bakr and 'Umar." 'Ali, peace be upon him, said: "I call you to duel; I would like to kill you." 'Amr became angry and dismounted, hobbling his horse. Jabir used to narrate, saying: "One of them approached his companion, and dust rose between them, so we could not see them. Then we heard the takbir ³³ from beneath it, and we knew that 'Ali had killed him." His companions who were in the trench fled in panic, their horses leaping away, except that Nawfal ibn 'Abd Allah's horse fell with him into the trench, and he was pelted with stones until killed. They returned fleeing, and al-Zubayr ibn al-'Awwam and 'Umar ibn al-Khattab went out after them, skirmishing with them for a while. Dirar ibn al-Khattab charged at 'Umar ibn al-Khattab with a spear until, when 'Umar felt the touch of the spear, he raised it from him and said: "This is a favor to be thanked; remember it, O Ibn al-Khattab! I swore that my hands would never get hold of a man from Quraysh." Dirar returned to Abu Sufyan and his companions, who were standing by the mountain of Banu 'Ubayd. It is said that al-Zubayr charged at Nawfal ibn 'Abd Allah ibn al-Mughira with his sword until he split him in two, cutting the saddle pad ³⁴ of his saddle—the saddle pad is the felt under the saddle—and it is said [he cut] to the horse's withers. It was said: "O Abu 'Abd Allah, we have never seen a sword like your sword!" He said: "By God, it is not the sword, but the arm." 'Ikrima and Hubayra fled and caught up with Abu Sufyan. Al-Zubayr charged at Hubayra and struck the pommel ³⁵ of his horse, cutting it, and a coat of mail that the horse was carrying fell off. Al-Zubayr took the mail, and 'Ikrima fled, throwing away his spear. When they returned to Abu Sufyan, he said: "This is a day in which we had nothing; go back!" So Quraysh departed and returned to al-'Aqiq, and Ghatafan returned to their dwellings, and they agreed to advance together the next day, none of them staying behind. Quraysh spent the night preparing their men, and Ghatafan spent the night preparing their men, and they came to the Messenger of God, may God bless him and grant him peace, at the trench before sunrise. The Messenger of God, may God bless him and grant him peace, arrayed his companions, urged them to fight, and promised them victory if they were patient. The polytheists had placed the Muslims as if in a fortress surrounded by their battalions ³⁶, and they took every side of the trench. Al-Dahhak ibn 'Uthman narrated to me from 'Ubayd Allah ibn Miqsam from Jabir ibn 'Abd Allah, who said: "They fought us that day and dispersed their battalions, and they directed a dense battalion toward the Messenger of God, may God bless him and grant him peace, containing Khalid ibn al-Walid. He fought them that day until late at night, while the Messenger of God, may God bless him and grant him peace, and none of the Muslims could move from their positions. The Messenger of God, may God bless him and grant him peace, could not perform the noon prayer, nor the afternoon prayer, nor the sunset prayer, nor the night prayer. His companions kept saying: 'O Messenger of God, we have not prayed!' He said: 'Nor have I, by God, I have not prayed!'"

Until Allah, the Exalted, dispersed them, and they returned scattered. Quraysh returned to their camp, Ghatafan returned to their camp, and the Muslims went back to the tent of the Messenger of Allah, may Allah bless him and grant him peace. Usayd ibn Hudayr remained at the trench with two hundred Muslims, stationed at the edge of the trench, when a cavalry detachment of the polytheists, led by Khalid ibn al-Walid, attacked seeking an opening. They skirmished for a while, and among the polytheists was Wahshi ³⁷, who struck al-Tufayl ibn al-Nu'man of Banu Salama with his javelin and killed him. He used to say: 'Allah honored Hamza and al-Tufayl with my javelin, and did not disgrace me by their hands.' When the Messenger of Allah, may Allah bless him and grant him peace, reached the site of his tent, he ordered Bilal ³⁸ to give the call to prayer. Abdullah ibn Mas'ud used to say: 'The Messenger of Allah, may Allah bless him and grant him peace, ordered him, and he gave the call and the iqama ³⁹ for the noon prayer, and then gave the iqama for each subsequent prayer individually.' Ibn Abi Dhi'b narrated to me—and he is the more reliable of the two narrations according to us—saying: al-Maqburi informed me, from Abd al-Rahman ibn Abi Sa'id al-Khudri, from his father, who said: 'We sat on the day of the Trench until after sunset, well into the night, until we were relieved. That is the saying of Allah, the Mighty and Majestic: "And Allah sufficed the believers in the battle, and Allah is Strong, Mighty" [Quran 33:25]. Then the Messenger of Allah, may Allah bless him and grant him peace, called Bilal and ordered him, and he gave the iqama for the noon prayer, and he prayed it in the best manner he used to pray it in its time. Then he gave the iqama for the afternoon prayer, and he prayed it in the best manner he used to pray it in its time. Then he gave the iqama for the sunset prayer, and he prayed it in the best manner he used to pray it in its time. Then he gave the iqama for the night prayer, and he prayed it in the best manner he used to pray it in its time.' He said: 'That was before Allah revealed the prayer of fear: "On foot or riding" [Quran 2:239].' Ibn Abbas used to narrate, saying: 'The Messenger of Allah, may Allah bless him and grant him peace, said on that day: "The polytheists distracted us from the middle prayer ⁴⁰—meaning the afternoon prayer—may Allah fill their bellies and graves with fire!"' Banu Makhzum sent to the Prophet, may Allah bless him and grant him peace, requesting the corpse of Nawfal ibn Abdullah, offering to buy it with blood money. The Messenger of Allah, may Allah bless him and grant him peace, said: 'It is merely the carcass of a donkey!' and he disliked its price. When the polytheists departed that night, there was no collective fighting until they left, except that they did not cease sending scouts at night, hoping for a raid. After that, two patrols of the Messenger of Allah, may Allah bless him and grant him peace, went out at night, and they encountered each other without knowing one another, each thinking the other was the enemy. There was wounding and killing among them, and we do not know who killed whom, nor were the names given to us. Then they called out with the slogan of Islam, and they restrained each other. Their slogan was: 'Ha-Mim ⁴¹, they shall not be helped!' They came to the Prophet, may Allah bless him and grant him peace, and informed him. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Your wounds are in the path of Allah, and whoever among you is killed is a martyr.' After that, whenever Muslims approached each other, they would call out with their slogan, so that they would restrain each other and not shoot arrows or throw stones. They would patrol the trench at night until morning, taking turns, and the polytheists did likewise, patrolling the trench until dawn. He said: 'Some men from the inhabitants of al-Awali ⁴² would go to their families, and the Messenger of Allah, may Allah bless him and grant him peace, would say to them: "I fear for you from Banu Qurayza ⁴³." If they insisted on asking permission frequently, he would say: "Whoever among you goes, let him take his weapon, for I do not trust Banu Qurayza; they are on your route." Everyone who went would take the path via Sal' ⁴⁴ until they entered Medina, then go to al-Awali.' Malik ibn Anas narrated to me, from Sayfi, the freed slave of Ibn Aflah, from Abu al-Sa'ib, the freed slave of Hisham ibn Zuhra, that he entered upon Abu Sa'id al-Khudri in his house and found him praying. He said: 'I sat waiting for him to finish his prayer. I heard a movement under his bed in his house, and there was a snake. I stood up to kill it, but he gestured to me to sit. When I sat, he finished the prayer and pointed to a room in the house, saying to me: "Do you see this room?" I said: "Yes." He said: "There was a young man in it, newly married. We went out with the Messenger of Allah, may Allah bless him and grant him peace, to the trench. He would ask his permission at midday to go to his family. One day he asked the Messenger of Allah, may Allah bless him and grant him peace, who said: 'Take your weapon, for I fear for you from Banu Qurayza.' The man took his weapon and went. He found his wife standing between the two doors. He aimed the spear at her to stab her, seized by jealousy. She said: 'Hold back your spear until you see what is in your house!' He held back and entered, and there was a snake coiled on his bed. He thrust his spear into it, piercing it, then brought it out and set it up in the courtyard. The snake writhed on the head of the spear, and the young man fell dead—we do not know which died faster, the young man or the snake." Abu Sa'id said: 'We came to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned that to him, saying: "O Messenger of Allah, pray to Allah to bring him back to life." He said: "Ask forgiveness for your companion." Then he said: "There are jinn ⁴⁵ in Medina who have accepted Islam. If you see any of them, give them notice for three days. If they appear after that, then kill them, for it is a devil."' Qudama ibn Musa narrated to me, from Aisha bint Qudama, from her father, who said: 'We sent our nephew Ibn Umar to bring us food and blankets, as we were suffering from hunger and cold. Ibn Umar went out until, when he descended from Sal'—and that was at night—his eyes overcame him and he slept until morning. We were worried about him, so I went out looking for him and found him sleeping, with the sun having risen upon him. I said: "The prayer! Have you prayed today?" He said: "No." I said: "Then pray." He quickly went to the water, and I went to our house in Medina and brought dates and a single blanket. We would all wear that blanket together—whoever among us stood guard would go out shivering, then return and get under the blanket—until Allah relieved that. The Messenger of Allah, may Allah bless him and grant him peace, said: "I was helped by the east wind, and 'Ad ⁴⁶ was destroyed by the west wind."' Ibn Abbas, may Allah be pleased with him, used to say: 'The south wind came to the north wind and said: "Go with the help of Allah and His Messenger." The north wind said: "A free woman does not travel by night." So Allah, the Mighty and Majestic, sent the east wind, which extinguished their fires and cut the ropes of their tents.' Umar ibn Abdullah ibn Riyyah al-Ansari narrated to me, from al-Qasim ibn Abd al-Rahman ibn Rafi', of Banu Adi ibn al-Najjar, who said: 'The Muslims were suffering severe hunger, and their families would send them whatever they could. Amra bint Rawaha sent her daughter with a bowl of pressed dates in her garment, saying: "My daughter, go to your father Bashir ibn Sa'd and your maternal uncle Abdullah ibn Rawaha with their lunch." The girl went until she reached the trench, and found the Messenger of Allah, may Allah bless him and grant him peace, sitting with his companions, while she was looking for them. He said: "Come here, my daughter, what is this with you?" She said: "My mother sent me to my father and uncle with their lunch." The Messenger of Allah, may Allah bless him and grant him peace, said: "Give it here!" She said: 'I gave it to him, and he took it in his palms, then ordered a cloth to be spread for him. He brought the dates and scattered them on the cloth, then said to Ju'al ibn Suraqa: "Call out to the people of the trench: Come to lunch!"'

So the people of the trench gathered around him, eating from it, until the people of the trench departed while it was still overflowing from the edges of the cloth. And Shu'ayb ibn 'Ubadah narrated to me from 'Abdullah ibn Mu'attib, who said: Umm 'Amir al-Ash'aliyyah sent a bowl containing ḥays ⁴⁷ to the Messenger of Allah, peace and blessings be upon him, while he was in his tent and he was with Umm Salamah. Umm Salamah ate her fill, then he went out with the remainder and the herald of the Messenger of Allah called out to his dinner. So the people of the trench ate until they were satisfied, and it was still as it was. Muhammad ibn 'Abdullah narrated to us from al-Zuhri, from Sa'id ibn al-Musayyab, who said: The Messenger of Allah, peace and blessings be upon him, and his companions were besieged for some ten days until distress reached every one of them. The Messenger of Allah said: "O Allah, I implore You by Your covenant and Your promise. O Allah, if You will, You will not be worshipped!" While they were in that state, the Messenger of Allah sent to 'Uyaynah ibn Ḥiṣn and to al-Ḥārith ibn 'Awf—al-Ḥārith ibn 'Awf and his people had not been present at the trench, though it is said that al-Ḥārith ibn 'Awf was present. Ibn Wāqid said: This is the more reliable of the two opinions according to us. The Messenger of Allah sent to him and to 'Uyaynah: "What do you think if I give you a third of the dates of Madinah, will you return with those who are with you and discourage the bedouins?" They said: "Give us half of the dates of Madinah." The Messenger of Allah refused to increase them beyond the third, so they agreed to that and came with ten of their people when the matter drew near. They came while the Messenger of Allah had gathered his companions and brought the document and the inkwell, and he brought 'Uthmān ibn 'Affān and gave him the document, intending to write a peace treaty between them, while 'Abbād ibn Bishr stood at the head of the Messenger of Allah, helmeted in iron. Then Usayd ibn Ḥuḍayr came to the Messenger of Allah, not knowing what had been said. When he came to the Messenger of Allah and saw 'Uyaynah stretching his legs in front of the Messenger of Allah, and he learned what they intended, he said: "O eye of the ḥijris ⁴⁸, pull back your legs! Do you stretch your legs in front of the Messenger of Allah?" He had a spear with him. "By Allah, were it not for the Messenger of Allah, I would have pierced your testicles with the spear!" Then he turned to the Messenger of Allah and said: "O Messenger of Allah, if this is a matter from heaven, then proceed with it; but if it is otherwise, then by Allah, we will give them nothing but the sword! When have they ever coveted ⁴⁹ this from us?" The Messenger of Allah remained silent and called Sa'd ibn Mu'adh and Sa'd ibn 'Ubadah and consulted them about that, while he was leaning on them and the people were sitting. He spoke words that he kept hidden and informed them of what he had intended regarding the peace. They said: "If this is a matter from heaven, then proceed with it; and if it is a matter about which you have not been commanded and you have a personal inclination, then proceed with what you incline to, and we hear and obey. But if it is merely an opinion, then they have nothing from us but the sword." Sa'd ibn Mu'adh took the document. The Messenger of Allah said: "I saw the Arabs shooting at you from one bow, so I thought to appease them and not fight them." They said: "O Messenger of Allah, in the time of ignorance they used to eat ‘ilhiz ⁵⁰ out of hardship, yet they never coveted this from us—to take a date except by purchase or hospitality! Now that Allah has brought you to us, honored us with you, and guided us through you, should we give such humiliation? We will never give them anything but the sword!" So the Messenger of Allah said: "Tear up the document." Sa'd spat into it, then tore it up and said: "Between us is the sword!" 'Uyaynah stood up saying: "By Allah, what you have left is better for you than the course you have taken, and you have no power against the people." 'Abbād ibn Bishr said: "O 'Uyaynah, do you frighten us with the sword? You will know which of us is more cowardly! Otherwise, by Allah, you and your people used to eat ‘ilhiz and ‘irmah ⁵¹ out of hardship, and you come here coveting this from us only by hospitality or purchase, while we worshipped nothing. When Allah guided us and strengthened us with Muhammad, peace and blessings be upon him, you ask us for this course! By Allah, were it not for the Messenger of Allah's presence, you would not reach your people." The Prophet, peace and blessings be upon him, said: "Go back; between us is the sword!" raising his voice. So 'Uyaynah and al-Ḥārith returned, saying: "By Allah, we do not think we will get anything from them, and their insights have become clear! By Allah, I only came reluctantly because of a people who overcame me, and our stay is nothing, especially since Quraysh, if they learn of what we offered Muhammad, will know that we have let them down and not supported them." 'Uyaynah said: "By Allah, that is so!" Al-Ḥārith said: "Indeed, we have not gained by our involvement in supporting Quraysh against Muhammad. By Allah, if Quraysh prevails over Muhammad, the authority will be in their hands to the exclusion of the rest of the Arabs, though I see Muhammad's affair as manifest. By Allah, the rabbis of the Jews of Khaybar used to relate that they find in their scriptures that a prophet will be sent from the Ḥaram ⁵² with his description." 'Uyaynah said: "By Allah, we did not come to support Quraysh. If we had sought help from Quraysh, they would not have helped us, nor would they have come out with us from their sanctuary. But I hoped to take the dates of Madinah, so that we would have fame from that, along with the benefit of booty, and also we support our allies from the Jews, for they brought us here." Al-Ḥārith said: "By Allah, the Aws and Khazraj have refused nothing but the sword. By Allah, they will surely fight for these palm trees. Not a single man among them remains ⁵³, and the surrounding area has become barren, and the camels and horses have perished." 'Uyaynah said: "Nothing." When they reached their camp, Ghatafān came to them and said: "What news do you bring?" They said: "The matter was not completed. We saw a people with insight and self-sacrifice for their companion. We are ruined, and Quraysh is ruined. Quraysh will depart without speaking to Muhammad! The heat of Muhammad will fall upon Banu Qurayẓah. When we turn away, he will pounce on them and besiege them for a week until they surrender." Al-Ḥārith said: "Away with them! Muhammad is dearer to us than the Jews." Account of Nu'aym ibn Mas'ud 'Abdullah ibn 'Āṣim al-Ashja'i narrated to us from his father, who said: Nu'aym ibn Mas'ud said: Banu Qurayẓah were people of honor and wealth, while we were an Arab people with no palm trees or vineyards; we were only people of sheep and camels. I used to visit Ka'b ibn Asad and stay with them for days, drinking their drinks and eating their food, then they would load dates onto my mounts, whatever they were, and I would return to my family. When the confederates marched against the Messenger of Allah, I marched with my people, still following my religion, though the Messenger of Allah was known to me. The confederates stayed as long as they did until the surrounding area became barren and the camels and horses perished. Then Allah cast Islam into my heart. I concealed my Islam from my people. I went out until I came to the Messenger of Allah between Maghrib and 'Ishā' and found him praying. When he saw me, he sat down and said: "What brings you, O Nu'aym?" I said: "I have come to believe in you and testify that what you have brought is true. So command me with whatever you wish, O Messenger of Allah. By Allah, you will not command me with anything but I will carry it out. My people do not know of my Islam, nor do others." He said: "As much as you can, discourage the people, so discourage them!" I said: "I will do so, but O Messenger of Allah, may I speak?" He gave me permission. He said: "Say whatever occurs to you, for you are free."

So I went until I came to Banu Qurayẓah. When they saw me, they welcomed me, honored me, greeted me, and offered me food and drink. I said: "I have not come for any of this; I have only come to you out of concern for your affair and fear for you, to advise you with an opinion. You know my affection for you and the special bond between me and you." They said: "We know that, and you are with us as you wish—truthful and righteous." He said: "Then conceal [this] from me." They said: "We will do so." He said: "Indeed, the matter of this man—meaning the Prophet, may Allah bless him and grant him peace—is a trial. He has done what you have seen to Banu Qaynuqāʿ and Banu al-Naḍīr, expelling them from their lands after seizing their wealth. Ibn Abī al-Ḥuqayq had traveled among us, and we gathered with him to support you, but I see the matter has dragged on as you observe. By Allah, you, Quraysh, and Ghatafān are not in the same position regarding Muḥammad. As for Quraysh and Ghatafān, they are a people who came as a caravan until they camped where you see. If they find an opportunity, they seize it; if war [comes] or something they dislike befalls them, they withdraw to their lands. But you cannot do that. The land is your land; in it are your wealth, your sons, and your women. Muḥammad's side has become harsh against them. Yesterday they attacked him until nightfall, and their leader ʿAmr ibn ʿAbd was killed, and they fled from him, wounded, and they are of no avail to you, as you know regarding yourselves. So do not fight with Quraysh or Ghatafān until you take from them hostages from their nobles, by which you secure yourselves against them, so that they do not engage Muḥammad in battle." They said: "You have advised us with sound counsel and sincerity." They prayed for him, thanked him, and said: "We will do so." He said: "But conceal [this] from me." They said: "Yes, we will do so." Then he went out to Abū Sufyān ibn Ḥarb among men of Quraysh and said: "O Abū Sufyān, I have come to you with sincere advice, so conceal [it] from me." He said: "I will do so." He said: "Know that Qurayẓah have regretted what they did regarding what was between them and Muḥammad, and they wish to reconcile and return to him. They sent to him while I was with them: 'We will take from Quraysh and Ghatafān seventy of their nobles, hand them over to you so you may strike their necks, and return our broken wing to their homes—meaning Banu al-Naḍīr—and we will be with you against Quraysh until we drive them away from you.' So if they send to you asking for hostages, do not give them anyone, and beware of them regarding your nobles. But conceal [this] from me and mention not a word of this." They said: "We will not mention it." Then he went out until he came to Ghatafān and said: "O company of Ghatafān, I am a man from among you, so conceal [this] from me, and know that Qurayẓah have sent to Muḥammad"—and he said to them the same as he said to Quraysh—"so beware of giving them any of your men." He was a man from among them, and they believed him. The Jews sent Ghazzāl ibn Samawʾal to Abū Sufyān ibn Ḥarb and the nobles of Quraysh: "Your stay has been prolonged, and you have done nothing, and what you are doing is not wise. If you would promise us a day on which you advance against Muḥammad, coming from one direction, Ghatafān from another, and we come out from yet another, none of us would escape. But we will not come out with you until you send us pledges from your nobles to be with us, for we fear that if war touches you and something you dislike befalls you, you will withdraw and leave us in the heart of our land, having declared enmity to Muḥammad." The messenger returned to Banu Qurayẓah, and they did not give them any reply. Abū Sufyān said: "This is what Nuʿaym said." So Nuʿaym went out to Banu Qurayẓah and said: "O company of Banu Qurayẓah, I was with Abū Sufyān when your messenger came to him asking for hostages, and he did not reply to him at all. When he left, he said: 'Even if they asked me for a she-goat, I would not pledge it! Should I pledge them the leaders of my companions for them to hand over to Muḥammad to kill them?' So consider your opinions until you take the hostages, for if you do not fight Muḥammad and Abū Sufyān departs, you will be [bound] by your first agreement." They said: "Do you hope for that, O Nuʿaym?" He said: "Yes." Kaʿb ibn Asad said: "Then we will not fight him. By Allah, I was averse to this, but Ḥuyayy is an ill-omened man." Al-Zubayr ibn Bāṭā said: "If Quraysh and Ghatafān withdraw from Muḥammad, nothing will be accepted from us but the sword." Nuʿaym said: "Do not fear that, O Abū ʿAbd al-Raḥmān." Al-Zubayr said: "Yes, by the Torah, if the Jews had followed their judgment and the matter were serious, they would go out to Muḥammad and not ask Quraysh for hostages, for Quraysh will never give us hostages. On what basis would Quraysh give us hostages when their number is greater than ours, they have cavalry and we have none, they can flee and we cannot? And these Ghatafān are asking Muḥammad to give them some of the dates of al-Aws and then depart, but Muḥammad refused except the sword, so they will depart with nothing." When it was the night of Saturday, among what Allah Almighty did for His Prophet was that Abū Sufyān said: "O company of Quraysh, the pastureland has become barren, the cavalry and camels have perished, the Jews have betrayed and lied, and this is not a time for staying; so depart!" Quraysh said: "Then ascertain the knowledge of the Jews and verify their news." So they sent ʿIkrimah ibn Abī Jahl until he came to Banu Qurayẓah at sunset on the evening of Saturday and said: "O company of Jews, the stay has been prolonged, the camels and cavalry are exhausted, the pastureland is barren, and we are not in a place of residence. Come out against this man so we may engage him in battle at dawn." They said: "Tomorrow is Saturday; we do not fight nor do any work on it. Moreover, we will not fight with you when our Sabbath ends until you give us hostages from your men to be with us, so that you do not leave until we engage Muḥammad in battle. For we fear that if war befalls you, you will withdraw to your lands and leave us with him in our land, and we have no power against him, having with us our children, women, and wealth." So ʿIkrimah returned to Abū Sufyān, and they said: "What is behind you?" He said: "I swear by Allah, the news that Nuʿaym brought is true; the enemies of Allah have indeed betrayed." And Ghatafān sent to them.

Masʿūd ibn Rukhaylah, along with some men from among them, [was sent] with a message similar to that of Abū Sufyān, and they were answered with a response similar to that of Abū Sufyān. The Jews, when they saw what they saw from them, said: "We swear by God that the news which Nuʿaym reported is true." And they knew that Quraysh would not remain, so they were filled with regret. Abū Sufyān sent word to them and said: "By God, we will not do it. If you want to fight, then go out and fight." The Jews said the same as their first statement, and the Jews began to say: "The news is what Nuʿaym said." And Quraysh and Ghatafān began to say: "The news is what Nuʿaym said." These despaired of the support of those, and those despaired of the support of these, and their affair became divided. Nuʿaym used to say: "I sowed discord among the confederates (al-Aḥzāb) until they dispersed in every direction, and I am the trusted one of the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) regarding his secret." He was thereafter a sound Muslim. Mūsā ibn Muḥammad ibn Ibrāhīm narrated to me, from his father, who said: When Qurayẓah said to ʿIkrimah ibn Abī Jahl what they said, Abū Sufyān ibn Ḥarb said to Ḥuyayy ibn Akhṭab: "Where is what you promised us of the support of your people? They have left us, and they intend to betray us!" Ḥuyayy said: "No, by the Torah, but the Sabbath (al-Sabt) has come, and we do not break the Sabbath. How then can we be given victory over Muḥammad if we break the Sabbath? So when Sunday comes, advance against Muḥammad and his companions with something like the burning of fire." And Ḥuyayy ibn Akhṭab went out until he came to Banū Qurayẓah and said: "May my father and mother be your ransom. Indeed, Quraysh has accused you of treachery and accused me along with you. What is the Sabbath, if you were to break it for what has come of the matter of your enemy?" He said: Then Kaʿb ibn Asad became angry, then said: "If Muḥammad were to kill them until not one of them remained, we would not break our Sabbath." So Ḥuyayy returned to Abū Sufyān ibn Ḥarb and said: "Did I not inform you, O Jew, that your people intend treachery?" Ḥuyayy said: "No, by God, they do not intend treachery, but they intend to go out on Sunday." Abū Sufyān said: "And what is the Sabbath?" He said: "A day from among their days in which they venerate fighting, and that is because a tribe (sibṭ) from among us ate fish on the day of Sabbath, so God transformed them into apes and swine." Abū Sufyān said: "I do not see myself seeking victory through the brothers of apes and swine!" Then Abū Sufyān said: "I sent ʿIkrimah ibn Abī Jahl and his companions to them, and they said: 'We will not fight until you send us hostages (al-rihān) from your nobles.' And before that, Ghazzāl ibn Samawʾal came to us with their message." Abū Sufyān said: "I swear by al-Lāt, it is nothing but your treachery, and I think that you have entered into the treachery of the people!" Ḥuyayy said: "By the Torah which was revealed to Moses on the day of Mount Sinai, I have not betrayed! And I have come to you from a people who are the most hostile of people to Muḥammad and the most eager to fight him, but it is only a matter of one day until they go out with you!" Abū Sufyān said: "No, by God, not even an hour. I will not remain with the people waiting for your treachery." Until Ḥuyayy ibn Akhṭab feared for himself from Abū Sufyān, so he went out with them out of fear until he reached al-Rawḥāʾ. He did not return except stealthily, because of what Kaʿb ibn Asad had pledged to himself that he would return to him. So he entered with Banū Qurayẓah into their fortress at night, and he found that the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) had advanced against them at the hour when the confederates (al-Aḥzāb) had turned away. Ṣāliḥ ibn Jaʿfar narrated to me, from Abū Kaʿb al-Quraẓī, who said: Ḥuyayy ibn Akhṭab said to Kaʿb ibn Asad when he came to him, and Kaʿb began to refuse, so Ḥuyayy said: "Do not fight until you take seventy men from Quraysh and Ghatafān as hostages (rihānan) with you." And that was from Ḥuyayy as a deception for Kaʿb, so that he would break the covenant, and he knew that if he broke the covenant, the matter would become serious. And Ḥuyayy did not inform Quraysh of what he had said to Banū Qurayẓah. So when ʿIkrimah came to them, asking them to go out with him on the Sabbath, they said: "We will not break the Sabbath, but on Sunday, and we will not go out until you give us the hostages (al-rihān)." ʿIkrimah said: "What hostages?" Kaʿb said: "That which you stipulated for us." He said: "And who stipulated it for you?" They said: "Ḥuyayy ibn Akhṭab." So he informed Abū Sufyān of that, and he said to Ḥuyayy: "O Jew, did we say such and such to you?" He said: "No, by the Torah, I did not say that." Abū Sufyān said: "Rather, it is treachery from Ḥuyayy." So Ḥuyayy began to swear by the Torah that he had not said that. Mūsā ibn Yaʿqūb narrated to me, from his uncle, who said: Kaʿb said: "O Ḥuyayy, we will not go out until we take from every one of your companions, from every clan (baṭn), seventy men as hostages (rahnan) in our hands." So Ḥuyayy mentioned that to Quraysh, Ghatafān, Qays, and they did it, and they made a covenant among themselves regarding that, until Kaʿb tore up the document. So when Quraysh sent to him seeking his support, he said: "The hostages (al-rihn)!" So they denied that and disagreed, because of what God, Mighty and Majestic, intended. Maʿmar narrated to me, from al-Zuhrī, who said: I heard him say: Banū Qurayẓah sent to Abū Sufyān: "Come, for we will attack the stronghold (bayḍah) of the Muslims from behind them." Nuʿaym ibn Masʿūd heard that, and he was in a truce with the Prophet (ṣallā Allāhu ʿalayhi wa-sallam), and he was with ʿUyaynah when Banū Qurayẓah sent that to Abū Sufyān and his companions. So Nuʿaym came to the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) and informed him of their news and what Qurayẓah had sent to the confederates (al-Aḥzāb). The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said: "Perhaps we commanded them to do that." So Nuʿaym stood up with that word of the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) from the presence of the Messenger of God. He said: And Nuʿaym was a man who did not conceal speech. So when he turned away from the presence of the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam), going towards Ghatafān, ʿUmar ibn al-Khaṭṭāb (raḍiya Allāhu ʿanhu) said: "O Messenger of God, what is this that you said? If it is a command from God, Most High, then carry it out, and if this is an opinion from yourself, then the matter of Banū Qurayẓah is too trivial for you to say something that will be transmitted from you." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said: "Rather, it is an opinion I formed. War is deception (al-ḥarbu khudʿah)." Then the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) sent after Nuʿaym, and called him. The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said: "Do you see what you heard me say just now? Be silent about it and do not mention it!" So he departed from the presence of the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) until he came to ʿUyaynah ibn Ḥiṣn and those with him from Ghatafān, and he said to them: "Have you ever known Muḥammad to say anything except that it was true?" They said: "No." He said: "Indeed, he said to me regarding what Banū Qurayẓah sent to you: 'Perhaps we commanded them to do that,' then he forbade me from mentioning it to you." So ʿUyaynah went until he met Abū Sufyān ibn Ḥarb, and informed him of Nuʿaym's report from the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam), and he said to them: "You are only in the deception of Banū Qurayẓah." So Abū Sufyān said: "Let us send to them now and ask them for the hostages (al-rihn). If they give the hostages to us, then they have been truthful with us, and if they refuse that, then we are in deception regarding them." So the messenger of Abū Sufyān came to them and asked them for the hostages on the night of the Sabbath. They said: "This is the night of the Sabbath, and we do not decide any matter on it or on its day, so wait until the Sabbath passes." The messenger went out to Abū Sufyān, and Abū Sufyān, with the chiefs of the confederates (al-Aḥzāb) with him, said: "This is a deception from Banū Qurayẓah. So depart, for your stay has been prolonged." So they announced the departure, and God, Most High, sent the wind upon them, until hardly any of them could find the place of his saddle, so they departed, turning away in defeat.

It is said that Huyayy ibn Akhtab said to Abu Sufyan: "I will take for you from Banu Qurayza seventy men as a pledge ⁵⁴ with you until they come out and fight, for they are more knowledgeable about fighting Muhammad and his Companions." This is what was said about Abu Sufyan requesting the pledge. Ibn Waqid said: "The most reliable thing according to us is the first statement of Nu'aym." Abdullah ibn Abi Awfa used to narrate that the Messenger of Allah, may Allah bless him and grant him peace, supplicated against the Confederates ⁵⁵, saying: "O Allah, Revealer of the Book, Swift in Reckoning, defeat the Confederates! O Allah, defeat them!" Kathir ibn Zayd narrated to me from Abd al-Rahman ibn Abdullah ibn Ka'b ibn Malik, from Jabir ibn Abdullah, who said: "The Messenger of Allah, may Allah bless him and grant him peace, supplicated against the Confederates in the Mosque of the Confederates ⁵⁶ on Monday, Tuesday, and Wednesday, and his supplication was answered between noon and afternoon on Wednesday." He said: "We recognized joy in his face." Jabir said: "Whenever a distressing and important matter befell me, I would seek out that hour of that day and supplicate to Allah, and I would recognize the answer." Ibn Abi Dhi'b used to narrate from a man of Banu Salima, from Jabir ibn Abdullah, who said: "The Messenger of Allah, may Allah bless him and grant him peace, stood on the mountain upon which the mosque is, and supplicated wearing an izār ⁵⁷ and raising his hands outstretched. Then he came another time and prayed and supplicated." Abdullah ibn Umar used to say: "He, may Allah bless him and grant him peace, prayed in the ravine ⁵⁸ facing the one pouring onto the land of Banu al-Nadir, which today is the site of the mosque at the foot of the mountain." It is said that he prayed in all those mosques around the mosque on top of the mountain. Ibn Waqid said: "This is the most reliable of the hadiths." They said: "When it was Saturday night, Allah sent the wind and it uprooted ⁵⁹ and left." The Messenger of Allah, may Allah bless him and grant him peace, stood praying until a third of the night had passed, and he did likewise on the night when Ibn al-Ashraf was killed. Whenever a matter distressed him ⁶⁰, the Messenger of Allah, may Allah bless him and grant him peace, would increase prayer. They said: "The siege of the Trench ⁶¹ was in severe cold and hunger." Hudhayfa ibn al-Yaman used to say: "We were in the Trench with the Messenger of Allah, may Allah bless him and grant him peace, on a very cold night, when cold, hunger, and fear had gathered upon us." The Messenger of Allah, may Allah bless him and grant him peace, said: "Who is a man who will look for us at what the people are doing, Allah will make him my companion in Paradise?" Hudhayfa said: "The Messenger of Allah, may Allah bless him and grant him peace, stipulated Paradise and return for him, but none of us stood up! Then he repeated that three times, and not a single man stood up due to the severity of hunger, cold, and fear. When the Messenger of Allah, may Allah bless him and grant him peace, saw that no one stood, he called me and said: 'O Hudhayfa!'" He said: "I had no choice but to stand when he pronounced ⁶² my name, so I came to him with my heart trembling in my chest. He said: 'You hear my speech since tonight and do not stand?' I said: 'No, by Him who sent you with the truth, I am unable due to what I have of hunger and cold.' He said: 'Go and look at what the people are doing, and do not throw an arrow or a stone, nor thrust with a spear, nor strike with a sword until you return to me.' I said: 'O Messenger of Allah, it is not that they will kill me, but I fear they will mutilate me.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'There is no harm upon you!' So I knew that there was no harm upon me with the first words of the Messenger of Allah, may Allah bless him and grant him peace. Then he said: 'Go and enter among the people and see what they are saying.' When Hudhayfa turned away, the Messenger of Allah, may Allah bless him and grant him peace, said: 'O Allah, protect him from before him and from behind him, from his right and from his left, from above him and from beneath him!' So he entered their camp, and behold, they were warming themselves by their fires, and the wind was doing with them what it does, leaving them no settled place ⁶³ nor structure. I approached and sat by a fire with some people. Abu Sufyan stood up and said: 'Beware of spies and informants, and let each man look at his companion.' He said: 'I turned to Amr ibn al-As and said: "Who are you?" He was on my right. He said: "Amr ibn al-As." I turned to Muawiya ibn Abi Sufyan and said: "Who are you?" He said: "Muawiya ibn Abi Sufyan." Then Abu Sufyan said: "By Allah, you are not in a place to stay. The camels and horses have perished, the land has become barren, Banu Qurayza have failed us, and we have heard from them what we dislike. We have encountered from the wind what you see! By Allah, no structure stands for us, nor does a pot settle. So depart, for I am departing." Abu Sufyan stood up and sat on his camel, which was hobbled ⁶⁴, then struck it, and it leaped on three legs, and he did not release its hobble until after it stood. Had it not been for the covenant of the Messenger of Allah, may Allah bless him and grant him peace, to me: "Do not do anything until you come to me, then do as you wish," I would have killed him. Ikrima ibn Abi Jahl called out to him: "You are the leader of the people and their commander; you withdraw and leave the people?" So Abu Sufyan felt ashamed, made his camel kneel, dismounted, took its reins, leading it, and said: "Depart!" He said: "The people began to depart while he stood until the camp became light. Then he said to Amr ibn al-As: 'O Abu Abdullah, it is necessary for me and you to stay with a detachment ⁶⁵ of cavalry facing Muhammad and his Companions, for we are not safe from being pursued until the army passes.' Amr said: 'I will stay.' He said to Khalid ibn al-Walid: 'What do you think, O Abu Sulayman?' He said: 'I too will stay.' So Amr and Khalid stayed with two hundred horsemen, and the army marched except for this detachment on horseback." They said: "Hudhayfa went to Ghatafan and found they had departed, so he returned to the Messenger of Allah, may Allah bless him and grant him peace, and informed him. The cavalry stayed until dawn, then they went and caught up with the baggage and the army at midday at Malal, and they went on to al-Siyala." When Ghatafan departed, Mas'ud ibn Rukhayla stopped with a cavalry of his companions, al-Harith ibn Awf stopped with a cavalry of his companions, and horsemen from Banu Sulaym stopped with their companions. Then they all moved together on one road, disliking to separate until they came to al-Mirad ⁶⁶, then each tribe separated to its own territory. Abdullah ibn Ja'far narrated to me from Uthman—meaning ibn Muhammad al-Akhnasi—who said: "When Amr ibn al-As turned back, he said: 'Every intelligent person knows that Muhammad did not lie.' Ikrima ibn Abi Jahl said: 'You are the most entitled of people not to say this.' Amr said: 'Why?' He said: 'Because he came down upon the honor of your father and killed the chief of your people.' It is said that the one who spoke was Khalid ibn al-Walid, but we do not know; perhaps both of them said that." Khalid ibn al-Walid said: "Every forbearing person knows that Muhammad never lied." Abu Sufyan ibn Harb said: "You are the most entitled of people not to say this." He said: "Why?" He said: "He came down upon the honor of your father and killed the chief of your people, Abu Jahl." Muhammad ibn Abdullah narrated to me from al-Zuhri, from Ibn al-Musayyab, who said:

The siege of the polytheists (al-mushrikīn) against the Messenger of Allah (peace and blessings of Allah be upon him) at the trench (al-Khandaq) lasted about ten days. Al-Ḍaḥḥāk ibn ‘Uthmān narrated to me from ‘Ubayd Allāh ibn Miqsam, from Jābir ibn ‘Abd Allāh, who said: "Twenty days." And it is said: "Fifteen days," and this is the most established of that according to us. When the Messenger of Allah (peace and blessings of Allah be upon him) arose at the trench, he arose with none of the armies present before him; they had fled and gone. And the Messenger of Allah (peace and blessings of Allah be upon him) came, and it is established that they had dispersed to their lands. When they arose, the Messenger of Allah (peace and blessings of Allah be upon him) permitted the Muslims to depart to their homes, so they went out hastening, rejoicing at that. But the Messenger of Allah (peace and blessings of Allah be upon him) disliked that Banū Qurayẓah should know of their return to their homes, so he ordered them to be turned back, and sent someone to call out after them, but not a single man returned. Among those who turned them back was ‘Abd Allāh ibn ‘Umar, whom the Messenger of Allah (peace and blessings of Allah be upon him) had commanded. ‘Abd Allāh said: "I began to shout after them in every direction: 'The Messenger of Allah commands you to return,' but not a single one of them returned, due to the cold and hunger." And he used to say: "The Messenger of Allah (peace and blessings of Allah be upon him) disliked seeing their haste, and he disliked that Quraysh should have spies." Jābir ibn ‘Abd Allāh said: "The Messenger of Allah (peace and blessings of Allah be upon him) commanded me to turn them back, so I began to shout at them, but no one returned. I went after Banū Ḥārithah, and by Allah, I did not catch up with them until they had entered their houses. I shouted, but no one came out to me due to the severity of hunger and cold. So I returned to the Prophet (peace and blessings of Allah be upon him) and found him among Banū Ḥarām as he was returning. I informed him, and he laughed (peace and blessings of Allah be upon him)." Mūsā ibn Muḥammad ibn Ibrāhīm narrated to us from Abī Wajzah, who said: "When Quraysh grew weary of staying, the land became barren, and they were constrained at the trench, while Abū Sufyān was hopeful of raiding the heart of Medina, he wrote a letter in which he said: 'In Your name, O Allah, for I swear by al-Lāt and al-‘Uzzā, I have marched to you with our host, and we intend not to return to you ever until we exterminate you. But I saw that you disliked meeting us, and you made narrow passes and trenches. Would that I knew who taught you this? If we withdraw from you, you will have from us a day like the day of Uḥud, in which women will be disemboweled.' He sent the letter with Abū Usāmah al-Jushamī. When he brought the letter, the Messenger of Allah (peace and blessings of Allah be upon him) called Ubayy ibn Ka‘b, who entered his tent with him, and he read to him the letter of Abū Sufyān. And the Messenger of Allah (peace and blessings of Allah be upon him) wrote to him: 'From Muḥammad, the Messenger of Allah, to Abū Sufyān ibn Ḥarb. To proceed: Long has the Deceiver deluded you concerning Allah. As for your mention that you marched to us with your host, and that you intend not to return until you exterminate us, that is a matter which Allah will interpose between you and it, and He will grant us the final outcome, until you do not mention al-Lāt and al-‘Uzzā. As for your saying: "Who taught you what we did with the trench?" Indeed, Allah the Exalted inspired me with that for what He intended of enraging you and your companions thereby. And there will surely come upon you a day when you will fend me off with the palm of the hand (ar-rāḥ), and there will surely come upon you a day when I will break al-Lāt, al-‘Uzzā, Isāf, Nā’ilah, and Hubal, until I remind you of that.'" Abū ‘Abd Allāh said: "I mentioned that to Ibrāhīm ibn Ja‘far, and he said: 'My father informed me that in the letter was: "And you have known that I met your companions at Aḥyā’ while I was in a caravan of Quraysh, and your companions did not confine a single hair of us, and they were content with our fending them off with the palm of the hand. Then I came in the caravan of Quraysh until I met my people, and you did not meet us. Then you inflicted a blow upon my people, and I was not present at that blow. Then I raided you in the midst of your abode, and I killed and burned—meaning the raid of al-Sawīq. Then I raided you with our host on the day of Uḥud, and our blow against you was like your blow against us at Badr. Then we marched to you with our host and those who allied with us on the day of the trench, and you clung to the fortresses and dug trenches."'" CHAPTER: WHAT ALLAH REVEALED FROM THE QUR’AN CONCERNING THE TRENCH Mūsā ibn Muḥammad ibn Ibrāhīm narrated to me from his father, from Ibn ‘Abbās, who said: "And Allah, Mighty and Majestic, revealed concerning the affair of the trench, mentioning His favor and His sufficiency against their enemy after their evil suspicion and the speech of those who spoke with hypocrisy. He said: 'O you who have believed, remember the favor of Allah upon you when armies came to you, and We sent upon them a wind and armies you did not see' (Qur’an 33:9). He said: 'The armies that came to the believers were Quraysh, Ghatafān, Asad, and Sulaym, and the armies that Allah the Exalted sent against them were the wind.' And He mentioned: 'When they came upon you from above you and from below you, and when eyes shifted and hearts reached the throats, and you assumed about Allah assumptions' (Qur’an 33:10). Those who came upon them from above them were Banū Qurayẓah, and those who came from below them were Quraysh, Asad, Ghatafān, and Sulaym. 'There the believers were tested and shaken with a severe shaking' (Qur’an 33:11). 'And when the hypocrites and those in whose hearts is disease said, "Allah and His Messenger did not promise us except delusion"' (Qur’an 33:12)—the saying of Mu‘attib ibn Qushayr and those who were with him of similar opinion. 'And when a faction of them said, "O people of Yathrib, there is no place for you, so return." And a party of them asked permission of the Prophet, saying, "Indeed, our houses are exposed," while they were not exposed. They only intended to flee' (Qur’an 33:13). This refers to Aws ibn Qayẓī and those of his people who were with him of similar opinion. 'And if they had been entered upon from all its quarters' (Qur’an 33:14)—from its sides—'and then they had been asked to apostatize, they would have done so, and they would not have delayed therein except briefly'—meaning the hypocrites. 'And they had already made a covenant with Allah before not to turn their backs' (Qur’an 33:15) up to His saying the Exalted: 'And then you would not be enjoyed except a little' (Qur’an 33:16). Tha‘labah had made a covenant with Allah on the day of Uḥud that he would never turn his back after Uḥud. Then He mentioned the people of faith when the confederates (al-aḥzāb) came to them and besieged them, and Banū Qurayẓah supported them at the trench, and the trial became severe upon them. They said, when they saw that: 'This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth' (Qur’an 33:22). And that is His saying in al-Baqarah: 'Or do you think that you will enter Paradise while there has not yet come to you the like of those who passed away before you? They were touched by hardship and adversity and were shaken until the Messenger and those who believed with him said, "When is the help of Allah?" Unquestionably, the help of Allah is near' (Qur’an 2:214). And in His saying: 'Among the believers are men who have been true to their covenant with Allah. Among them are those who have fulfilled their vow' (Qur’an 33:23)—He says: 'were killed or were tested'—'and among them are those who await'—to be killed or tested—'and they have not changed in the least'—their intentions did not change. 'That Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful' (Qur’an 33:24)." Isḥāq ibn Yaḥyā narrated to me from Mujāhid, who said: "The Messenger of Allah (peace and blessings of Allah be upon him) looked at Ṭalḥah ibn ‘Ubayd Allāh and said: 'This is among those who have fulfilled their vow.'" MENTION OF THOSE WHO WERE KILLED FROM THE MUSLIMS ON THE DAY OF THE TRENCH From Banū ‘Abd al-Ashhal: Sa‘d ibn Mu‘ādh—Ḥibbān ibn al-‘Ariqah shot him, and he died. It is also said that Abū Usāmah al-Jushamī shot him. And Anas ibn Aws ibn ‘Atīk ibn ‘Amr ibn ‘Abd al-A‘lam ibn Za‘ūrā’ ibn Jusham ibn ‘Abd al-Ashhal—Khālid ibn al-Walīd killed him, shooting him with an arrow. And ‘Abd Allāh ibn Sahl al-Ashhalī—a man from Banū ‘Uwayf shot him and killed him. From Banū Salimah: al-Ṭufayl ibn al-Nu‘mān—Waḥshī killed him. Waḥshī used to say:

God honored with his spear Hamza and al-Tufayl, and Tha'laba ibn Ghanama ibn 'Adi ibn Nabi, killed by Hubayra ibn Abi Wahb al-Makhzumi. From Banu Dinar: Ka'b ibn Zayd, who was wounded on the day of Bi'r Ma'una ⁶⁷ and recovered until he was killed in the Trench ⁶⁸, killed by Dirar ibn al-Khattab. The total number of Muslims martyred was six. Mention of those killed among the polytheists: Killed among the polytheists: 'Amr ibn 'Abd ibn Abi Qays ibn 'Abd Wudd, killed by 'Ali ibn Abi Talib, peace be upon him; and Nawfal ibn 'Abd Allah ibn al-Mughira al-Makhzumi, killed by al-Zubayr ibn al-'Awwam, and it is said by 'Ali ibn Abi Talib, peace be upon him. From Banu 'Abd al-Dar: 'Uthman ibn Munabbih ibn 'Ubayd ibn al-Sabbaq, who died in Mecca from an arrow wound he received on the day of the Trench. They were three persons. Mention of what was said of poetry in the Trench. Dirar ibn al-Khattab said: "Thus it was..." Chapter: The Expedition of Banu Qurayza The Prophet, may God bless him and grant him peace, set out against them on Wednesday, with seven nights remaining of Dhu al-Qa'da, and besieged them for fifteen days, then departed on Thursday, with seven nights having passed of Dhu al-Hijja in the year five. He appointed Ibn Umm Maktum over Medina. They said: When the polytheists had departed from the Trench, Banu Qurayza became extremely fearful and said: "Muhammad is advancing against us!" The Messenger of God, may God bless him and grant him peace, had not been commanded to fight them until Gabriel, peace be upon him, came. The wife of Nabhash ibn Qays had seen, while the Muslims were in the siege of the Trench, she said: "I see the Trench empty of anyone, and I see the people have turned towards us while we are in our fortresses, we have been slaughtered like sheep." She mentioned that to her husband, and he went out and mentioned it to al-Zubayr ibn Bata, who said: "May her eye not sleep! Quraysh turns away and Muhammad besieges us! By the Torah, what comes after the siege is more severe than it!" They said: When the Messenger of God, may God bless him and grant him peace, returned from the Trench, he entered the house of 'A'isha, may God be pleased with her, washed his head and bathed, and called for the censer ⁶⁹ to fumigate, having prayed the noon prayer. Gabriel came to him on a mule with a saddle ⁷⁰ and a velvet cloth, with dust on his front teeth, and stopped at the place of funerals and called out: "Your excuse from the one who fights!" He said: The Messenger of God, may God bless him and grant him peace, came out alarmed and said: "Do I see you have put down your armor while the angels have not yet put it down? We have chased them to Hamra' al-Asad ⁷¹. Indeed, God commands you to march against Banu Qurayza, for I am heading to them and will shake their fortresses." It is also said he came on a piebald horse. The Messenger of God, may God bless him and grant him peace, called 'Ali, peace be upon him, and gave him a banner, and the banner was still as it was from his return from the Trench, not untied. The Messenger of God, may God bless him and grant him peace, sent Bilal to call among the people: "The Messenger of God commands you not to pray the afternoon prayer except at Banu Qurayza." The Messenger of God, may God bless him and grant him peace, put on his armor, helmet, coat of mail, and headpiece, took a spear in his hand, slung his shield, mounted his horse, and his companions surrounded him, donning their armor and mounting horses—there were thirty-six horses. The Messenger of God, may God bless him and grant him peace, led two horses and rode one called al-Luhayf, so there were three horses with him. 'Ali, peace be upon him, was a horseman, and Marthad ibn Abi Marthad. Among Banu 'Abd Manaf: 'Uthman ibn 'Affan, may God be pleased with him, was a horseman; Abu Hudhayfa ibn 'Utba ibn Rabi'a; 'Ukasha ibn Mihsan was a horseman; Salim, the freed slave of Abu Hudhayfa; and al-Zubayr ibn al-'Awwam. Among Banu Zuhra: 'Abd al-Rahman ibn 'Awf and Sa'd ibn Abi Waqqas. Among Banu Taym: Abu Bakr al-Siddiq and Talha ibn 'Ubayd Allah. Among Banu 'Adi: 'Umar ibn al-Khattab. Among Banu 'Amir ibn Lu'ayy: 'Abd Allah ibn Makhrama. Among Banu Fihr: Abu 'Ubayda ibn al-Jarrah. Among the Aws: Sa'd ibn Mu'adh, Usayd ibn Hudayr, Muhammad ibn Maslama, Abu Na'ila, and Sa'd ibn Zayd. Among Banu Zafar: Qatada ibn al-Nu'man. Among Banu 'Amr ibn 'Awf: 'Uwaym ibn Sa'ida, Ma'n ibn 'Adi, Thabit ibn Aqram, and 'Abd Allah ibn Salama. Among Banu Salima: al-Hubab ibn al-Mundhir ibn al-Jamuh, Mu'adh ibn Jabal, and Qutba ibn 'Amir ibn Hadida. Among Banu Malik ibn al-Najjar: 'Abd Allah ibn 'Abd Allah ibn Ubayy. Among Banu Zurayq: Ruqad ibn Labid, Farwa ibn 'Amr, Abu 'Ayyash, and Mu'adh ibn Rif'a. Among Banu Sa'ida: Sa'd ibn 'Ubada. Ibn Abi Sabra narrated to me from Ayyub ibn 'Abd al-Rahman ibn Abi Sa'sa'a, who said: The Messenger of God, may God bless him and grant him peace, marched with his companions, with horses and foot soldiers around him. The Messenger of God, may God bless him and grant him peace, passed by a group of Banu al-Najjar at al-Suwarayn ⁷², among them Haritha ibn al-Nu'man, who had lined up in armor. He said: "Has anyone passed by you?" They said: "Yes, Dihya al-Kalbi passed by on a mule with a saddle, with a velvet cloth of brocade, and commanded us to put on our armor, so we took our weapons and lined up, and he said to us: 'This is the Messenger of God who will now come upon you.'" Haritha ibn al-Nu'man said: "We were two rows, and the Messenger of God, may God bless him and grant him peace, said to us: 'That was Gabriel!'" Haritha ibn al-Nu'man used to say: "I saw Gabriel twice in my life—on the day of al-Suwarayn and on the day of the place of funerals when we returned from Hunayn." The Messenger of God, may God bless him and grant him peace, reached Banu Qurayza and camped at a well of ours ⁷³ below the lava tract of Banu Qurayza. 'Ali, peace be upon him, had preceded him with a group of Emigrants and Helpers, among them Abu Qatada. Ibn Abi Sabra narrated to me from Usayd ibn Abi Usayd, from Abu Qatada, who said: We reached them, and when they saw us, they were certain of evil. 'Ali, peace be upon him, planted the banner at the base of the fortress. They confronted us from their strongholds, insulting the Messenger of God, may God bless him and grant him peace, and his wives. Abu Qatada said: We remained silent and said: "The sword is between us and you!" The Messenger of God, may God bless him and grant him peace, appeared, and when 'Ali, peace be upon him, saw him, he returned to the Messenger of God, may God bless him and grant him peace, and ordered me to hold the banner, so I held it, disliking that the Messenger of God, may God bless him and grant him peace, should hear their harm and insults. The Messenger of God, may God bless him and grant him peace, marched towards them, preceded by Usayd ibn Hudayr, who said: "O enemies of God, we will not leave your fortress until you die of hunger. You are like a fox in its hole." They said: "O son of Hudayr, we are your clients rather than the Khazraj!" And they cowered ⁷⁴, and he said: "There is no covenant between me and you, nor any pact ⁷⁵." The Messenger of God, may God bless him and grant him peace, drew near to them, and we shielded him. He said: "O brothers of apes and swine and worshippers of false deities, do you insult me?" He said: They began to swear by the Torah that was revealed to Moses: "We did not!" and they said: "O Abu al-Qasim, you were not ignorant!" Then the Messenger of God, may God bless him and grant him peace, brought forward the archers from among his companions.

Then Farwah ibn Zubayd narrated to me, from ‘A’ishah bint Sa‘d, from her father, who said: The Messenger of Allah (may Allah bless him and grant him peace) said to me: "O Sa‘d, advance and shoot them!" So I advanced to where my arrows could reach them, and I had over fifty arrows with me. We shot at them for a while, and our arrows were like locusts, so they retreated and none of them emerged. We feared for our arrows that they might be lost, so we shot some and held back others. Ka‘b ibn ‘Amr al-Mazini—who was an archer—said: "I shot that day with all that was in my quiver, until we ceased shooting at them after an hour of the night had passed." He said: "And they shot at us, while the Messenger of Allah (may Allah bless him and grant him peace) stood on his horse, armed, with the horsemen around him. Then the Messenger of Allah (may Allah bless him and grant him peace) commanded us, and we returned to our camp and spent the night. Our food was dates sent by Sa‘d ibn ‘Ubadah—loads of dates—and we spent the night eating from them. Indeed, the Messenger of Allah (may Allah bless him and grant him peace), Abu Bakr, and ‘Umar were seen eating from those dates, and the Messenger of Allah (may Allah bless him and grant him peace) said: 'What an excellent food are dates!'" The Muslims gathered with the Messenger of Allah (may Allah bless him and grant him peace) in the evening. Among them were those who did not pray until they reached Banu Qurayzah, and among them were those who had prayed. They mentioned this to the Messenger of Allah (may Allah bless him and grant him peace), and he did not criticize anyone who prayed, nor anyone who did not pray until they reached Banu Qurayzah. Then we advanced against them at dawn. The Messenger of Allah (may Allah bless him and grant him peace) sent the archers forward and arranged his companions, and they surrounded their fortresses from every side. The Muslims shot at them with arrows and stones, and they took turns, relieving one another. The Messenger of Allah (may Allah bless him and grant him peace) continued shooting at them until they were certain of destruction. Then al-Dahhak ibn ‘Uthman narrated to me, from Nafi‘, from Ibn ‘Umar, who said: "They shot at us from their fortresses with arrows and stones most intensely, and we stood where our arrows could reach them." Then al-Dahhak ibn ‘Uthman narrated to me, from Ja‘far ibn Mahmud, who said: Muhammad ibn Maslamah said: "We besieged them most severely. Indeed, I saw us on the day we advanced against them before dawn. We drew near the fortress and shot at them from close range, and we clung to their fortresses and did not leave them until evening. The Messenger of Allah (may Allah bless him and grant him peace) urged us to strive and be patient." Then we spent the night at their fortresses, not returning to our camp until they ceased fighting us and held back, saying: "We will speak with you." The Messenger of Allah (may Allah bless him and grant him peace) said: "Yes." So they sent down Nabbash ibn Qays, and he spoke with the Messenger of Allah (may Allah bless him and grant him peace) for a while and said: "O Muhammad, we will surrender on the same terms as Banu al-Nadir surrendered: the wealth and the weapons are yours, you spare our blood, and we leave your land with our women and children, and we keep what the camels can carry except the weapons." The Messenger of Allah (may Allah bless him and grant him peace) refused. So they said: "Then spare our blood and grant us the women and children, and we have no need for what the camels carry." The Messenger of Allah (may Allah bless him and grant him peace) said: "No, unless you surrender to my judgment." So Nabbash returned to his companions with the words of the Messenger of Allah (may Allah bless him and grant him peace). Ka‘b ibn Asad said: "O company of Banu Qurayzah, by Allah, you know that Muhammad is the Prophet of Allah. Nothing prevented us from joining him except envy of the Arabs, since a prophet was not from among the Children of Israel, but Allah placed him where He did. Indeed, I disliked breaking the covenant and the agreement, but the trial and ill omen of this assembly (Huyayy ibn Akhtab) have befallen us and his people, and his people were worse than us. Muhammad will not spare a single man except those who follow him. Do you remember what Ibn Khirash said to you when he came to you? He said: 'I left wine, leavened bread, and leadership, and I came to the waterskin, dates, and barley.' They said: 'What is that?' He said: 'A prophet will emerge from this town. If he emerges while I am alive, I will follow him and support him. If he emerges after me, beware lest you be deceived away from him. Follow him and be his supporters and allies.' And you believed in both scriptures, the first and the last." Ka‘b said: "So come, let us follow him, affirm him, and believe in him, so that we may be safe regarding our blood, our children, our women, and our wealth, and be like those with him." They said: "We will not be followers of others. We are the people of the Book and prophethood, and we become followers of others?" Ka‘b kept responding to them with advice. They said: "We will not abandon the Torah nor forsake what we have been upon from the command of Moses." He said: "Then come, let us kill our children and women, then go out with swords in our hands to Muhammad and his companions. If they kill us, we are killed and we have no concern left behind us. If we prevail, by my life, we will take women and children." Huyayy ibn Akhtab laughed and said: "What fault have these poor ones done?" The leaders of the Jews, al-Zubayr ibn Bata and his like, said: "There is no good in life after these." He said: "One opinion remains, and there is no other. If you do not accept it, then you are sons of her vulva." They said: "What is it?" He said: "Tonight is the Sabbath, and perhaps Muhammad and his companions feel secure from us on it, so we will not fight them. We will go out, and perhaps we may catch him off guard." They said: "We would desecrate our Sabbath, and you know what befell us concerning it?" Huyayy said: "I called you to this when Quraysh and Ghatafan were present, but you refused to break the Sabbath. If the Jews obey me, they will do it." The Jews cried out: "We will not break the Sabbath!" Nabbash ibn Qays said: "How can we catch them off guard when you see that their matter grows stronger every day? At first, when they besieged us, they only fought by day and returned at night. This was a saying for you: 'If only we had attacked them by night.' Now they camp by night and stay by day. What surprise can we catch from them? It is a battle and a trial decreed upon us." So they differed, and they were confounded, regretting what they had done, and they became tender toward the women and children. For when the women and children saw their own weakness, they perished, and the women and children wept, so they became tender toward them. Then Salih ibn Ja‘far narrated to me, from Muhammad ibn ‘Uqbah, from Tha‘labah ibn Abi Malik, who said: Tha‘labah and Usayd, the sons of Sa‘iyyah, and Asad ibn ‘Ubayd, their uncle, said: "O company of Banu Qurayzah, by Allah, you know that he is the Messenger of Allah and that his description is with us. Our scholars and the scholars of Banu al-Nadir narrated it to us. This is the foremost of them—meaning Huyayy ibn Akhtab—along with Jubayr ibn al-Hayyaban, the most truthful among us. He informed us of his description at his death." They said: "We will not abandon the Torah!" When these men saw their refusal, they descended on the night before the morning of which Qurayzah surrendered, and they became Muslim, so they were safe regarding themselves, their families, and their wealth. Then al-Dahhak ibn ‘Uthman narrated to me, from Muhammad ibn Yahya ibn Hibban, who said: ‘Amr ibn Su‘da—a man from among them—said: "O company of Jews, you made an alliance with Muhammad on the terms you did: that you would not support any of his enemies against him, and that you would support him against whoever attacked him. Then you broke that covenant which was between you and him. I did not enter into it nor participate in your treachery. If you refuse to enter with him, then remain upon Judaism and pay the jizyah (poll tax). By Allah, I do not know if he will accept it or not." They said: "We will not accept paying a tax to the Arabs on our necks, by which they would take us. Death is better than that!" He said: "Then I am innocent of you."

And he went out that night with Banu Sa'iya, passing by the guard of the Prophet (peace be upon him), over whom was Muhammad ibn Maslamah. Muhammad ibn Maslamah said, "Who is this?" He replied, "Amr ibn Su'da." Muhammad said, "Pass! O Allah, do not deprive me of overlooking the slips of the noble." So he let him go, and he went out until he came to the mosque of the Messenger of Allah (peace be upon him) and spent the night there until morning. When morning came, he went early and was not seen again until this day. The Messenger of Allah (peace be upon him) was asked about him and said, "That is a man whom Allah saved by his loyalty." It is said that none of them came out or hastened to fight ⁷⁶ in our narration. Ibrahim ibn Ja'far narrated from his father, who said: Amr ibn Su'da passed by the guard, and Muhammad ibn Maslamah called out, "Who is this?" He said, "Amr ibn Su'da." Muhammad said, "We have recognized you." Then Muhammad said, "O Allah, do not deprive me of overlooking the slips of the noble." Al-Thawri narrated from 'Abd al-Karim al-Jazari, from 'Ikrimah, who said: On the day of Banu Qurayzah, a Jewish man said, "Who will duel?" Al-Zubayr stood up to duel him. Safiyyah said, "O my grandfather!" The Messenger of Allah (peace be upon him) said, "Whoever overcomes his opponent will kill him." Al-Zubayr overcame him and killed him, and the Messenger of Allah (peace be upon him) gave him his spoils. Ibn Waqid said: This hadith was not heard regarding their fighting, and I think it is a mistake—this was at Khaybar. Ma'mar ibn Rashid narrated from al-Zuhri, from Ibn al-Musayyib, who said: The first thing for which the Messenger of Allah (peace be upon him) reproached Abu Lubabah ibn 'Abd al-Mundhir was that he disputed with an orphan under his care over a palm tree ⁷⁷. The Messenger of Allah (peace be upon him) judged in favor of Abu Lubabah regarding the palm tree. The orphan cried out and complained to the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) said to Abu Lubabah, "Give me the palm tree, O Abu Lubabah," so that the Messenger of Allah (peace be upon him) could return it to the orphan. But Abu Lubabah refused to give it to the Messenger of Allah (peace be upon him). He said, "O Abu Lubabah, give it to the orphan, and you will have its like in Paradise." Abu Lubabah refused to give it. Al-Zuhri said: A man from the Ansar narrated to me, saying: When he refused to give it, Ibn al-Dahdahah—a man from the Ansar—said, "Do you think, O Messenger of Allah, that if I buy this palm tree and give it to this orphan, I will have its like in Paradise?" The Messenger of Allah (peace be upon him) said, "Yes." So Ibn al-Dahdahah went until he met Abu Lubabah and said, "I will buy your palm tree with my garden"—and he had a garden of palm trees. Abu Lubabah said, "Yes." So Ibn al-Dahdahah bought the palm tree with a garden of palm trees and gave it to the orphan. Not long after, the disbelievers of Quraysh came to Uhud, and Ibn al-Dahdahah went out and was martyred. The Messenger of Allah (peace be upon him) said, "How many a hanging palm tree does Ibn al-Dahdahah have in Paradise!" They said: When the siege became severe upon them, they sent to the Messenger of Allah (peace be upon him): "Send us Abu Lubabah ibn 'Abd al-Mundhir."

1. Maghrib : The sunset prayer, the fourth of the five daily prayers in Islam.
2. Qurayza : Banu Qurayza, a Jewish tribe in Medina that was involved in conflicts with the early Muslim community.
3. pickaxe : A tool used for digging; here it refers to a weapon or tool carried by the Jewish scout.
4. shared salt : An idiom meaning having had a close relationship or covenant, as sharing salt symbolizes a bond.
5. Baqi' al-Gharqad : A cemetery in Medina, also known as Jannat al-Baqi'.
6. two horns : Refers to the two sides or edges of a well, possibly the structure supporting the pulley.
7. flooded it : They caused water to flow into the well, making it unusable or flooding the area.
8. hide : The Arabic word 'yanqami'un' means they crouched or hid themselves.
9. Ansar : The 'Helpers', the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
10. Ghatafan : A powerful Arab tribe that allied with the Quraysh against the Muslims in the Battle of the Trench.
11. guard me : The Arabic 'yahrusuni' means 'guards me', referring to guarding the gap in the trench.
12. exhausted them : The Arabic 'adhlagnahum' means we made them weary or exhausted from shooting.
13. leap across : The Arabic 'tataffaru' means horses could jump over or cross that part of the trench.
14. انصرف : Turned away or withdrew.
15. قبة النبي : The dome or tent of the Prophet Muhammad (peace be upon him).
16. شفير : Edge or brink of the trench.
17. ثاب : Returned or rallied to.
18. أصحر لك : Confronted you in the open.
19. الهيعة : Commotion, uproar, or alarm.
20. الحرجة : A state of siege or being surrounded; also a thicket.
21. وكفى الله المؤمنين القتال : Qur'anic phrase (33:25): 'And Allah sufficed the believers from fighting.'
22. إذ : Suddenly or when.
23. نشر : Dispersal or spreading out.
24. أَفْنَاءِ : Outlying or peripheral groups; here referring to tribes not part of the main Quraysh or allied confederations.
25. أَكْحَلَهُ : The median cubital vein, a major vein in the arm; hitting it causes severe bleeding.
26. الْحِجَابِ : The veil or partition; refers to the revelation of the verse of hijab (Quran 33:53) commanding the Prophet's wives to be veiled from non-mahram men.
27. رَدْعٌ خَلُوقٌ : A garment dyed with saffron or a mixture of saffron and other perfumes; a type of perfume or dye used by men.
28. الْهَيْجَا : The battle; a poetic term for war or combat.
29. حَمَلْ : A poetic exclamation meaning 'carry on' or 'bear the burden'; part of a verse.
30. مَسْعُودُ : Mas'ud ibn Rukhayla; a leader of Ghatafan.
31. مَكَانٍ : A place; here referring to a narrow or weak point in the trench.
32. قَالُوا : They said; referring to the polytheists' speculation about the trench being suggested by Salman al-Farisi.
33. التّكْبِيرَ : The phrase 'Allahu Akbar' (God is Greatest); used as a battle cry and expression of victory.
34. أَنَدُوجُ : Saddle pad; the felt or padding placed under the saddle to protect the horse's back.
35. ثُفْرَ : Pommel; the front part of a saddle, or the knob at the front of a saddle.
36. كَتَائِبِهِمْ : Their battalions; large military units or divisions.
37. Wahshi : Wahshi ibn Harb, an Ethiopian slave known for killing Hamza ibn Abd al-Muttalib at the Battle of Uhud.
38. Bilal : Bilal ibn Rabah, the first muezzin (caller to prayer) in Islam.
39. iqama : The second call to prayer, signaling the start of the congregational prayer.
40. middle prayer : Refers to the afternoon (Asr) prayer, considered the middle of the five daily prayers.
41. Ha-Mim : The Arabic letters Ha and Mim, which appear at the beginning of several Quranic chapters; used here as a battle cry.
42. al-Awali : A district in the outskirts of Medina, known for its date palms.
43. Banu Qurayza : A Jewish tribe in Medina that broke their treaty with the Muslims during the Battle of the Trench.
44. Sal' : A mountain near Medina.
45. jinn : Supernatural beings created from smokeless fire, capable of good and evil.
46. 'Ad : An ancient Arabian tribe destroyed by a violent wind as punishment for their disbelief.
47. ḥays : A mixture of dates, clarified butter, and dried curd, sometimes with other ingredients.
48. ḥijris : A derogatory term meaning 'hyena' or 'monkey', used as an insult.
49. tami'u : Literally 'they coveted'; here it implies they hoped for something from the Muslims.
50. ‘ilhiz : A mixture of blood, hair, and camel fur eaten in times of famine; also a plant.
51. ‘irmah : Bones gnawed for marrow; also refers to old, dry bones.
52. Ḥaram : The sacred sanctuary of Mecca.
53. muqim : Literally 'resident'; here it means 'remaining' or 'staying behind'.
54. rahn : A pledge or hostage given as security.
55. al-Ahzab : The Confederates; the allied tribes that besieged Medina in the Battle of the Trench.
56. Masjid al-Ahzab : The Mosque of the Confederates, a mosque on the site where the Prophet prayed during the battle.
57. izār : A waist-wrapper or loincloth, a garment worn below the waist.
58. kharīq : A ravine or watercourse.
59. qala'at : Uprooted; refers to the wind uprooting the tents of the Confederates.
60. ḥazabahu : Distressed or troubled him.
61. Khandaq : The trench dug by the Muslims to defend Medina.
62. fawwaha : Pronounced or uttered; here, called out his name.
63. qarār : A settled or stable place.
64. ma'qūl : Hobbled; a camel with its legs tied.
65. jarīda : A detachment or squadron of cavalry.
66. al-Mirāḍ : A place name; a location on the route.
67. Bi'r Ma'una : A well where a group of Muslims were killed in a raid against the Banu 'Amir tribe.
68. al-Khandaq : The Trench; the battle of the Trench (Ahzab) in 5 AH.
69. mijmara : A censer or incense burner used for fumigation.
70. rihala : A saddle or howdah for riding animals.
71. Hamra' al-Asad : A place near Medina; also the site of a later expedition.
72. al-Suwarayn : A place name, possibly meaning 'the two walls' or 'the two images'.
73. bi'r : A well.
74. kharu : They cowered or became subdued.
75. ill : A pact, covenant, or treaty.
76. yubādir : Literally 'hasten'; here it refers to rushing to fight or engage in battle.
77. ʿadhdhaq : A palm tree or a cluster of dates; in this context, a specific palm tree that was the subject of dispute.

The Second Part [1]

Rabi‘a ibn al-Harith narrated to me from ‘Abdullah ibn Muhammad ibn ‘Aqil, from al-Sa’ib ibn Abi Lubaba ibn ‘Abd al-Mundhir, from his father, who said: When Banu Qurayza sent to the Messenger of Allah ﷺ asking him to send me to them, the Messenger of Allah ﷺ called me and said: "Go to your allies, for they have sent for you specifically among the Aws." He said: I entered upon them while the siege had become severe upon them, and they welcomed me ¹ and said: "O Abu Lubaba, we are your clients above all people." Ka‘b ibn Asad stood up and said: "O Abu Bashir, you know what we did for you and your people on the day of al-Hada’iq and Bu‘ath, and every war you were in. The siege has become severe upon us and we are perishing, and Muhammad refuses to leave our fortress until we submit to his judgment. If he would only leave us, we would go to the land of Syria or Khaybar, and we would never tread on his free soil ² again, nor would we ever gather a large force against him." Abu Lubaba said: "As for this being with you, it will not prevent your destruction"—and he pointed to Huyayy ibn Akhtab. Ka‘b said: "By Allah, he brought me in but did not let me out." Huyayy said: "What should I do? I was hopeful about his affair, but when I missed it, I consoled you with myself; what befalls me befalls you." Ka‘b said: "What need have I for me and you to be killed and our children taken captive?" Huyayy said: "A battle and a trial decreed upon us." Then Ka‘b said: "What do you think? For we have chosen you over others. Muhammad insists that we submit to his judgment; should we submit ³?" He said: "Yes, submit"—and he gestured to his throat, meaning slaughter. He said: Then I regretted it and said "Inna lillahi wa inna ilayhi raji‘un." Ka‘b said to me: "What is wrong with you, O Abu Lubaba?" I said: "I have betrayed Allah and His Messenger." Then I descended, and my beard was wet with tears, while the people were waiting for my return to them. I took another path behind the fortress until I came to the mosque and tied myself up. My tying myself was at the mukhallaqah pillar ⁴ which is called the Pillar of Repentance—and it is said it was not that one, but rather he tied himself to a pillar that was opposite the minbar near the door of Umm Salama, the wife of the Prophet ﷺ, and this is the more established of the two reports. The news of my departure and what I had done reached the Messenger of Allah ﷺ, and he said: "Leave him until Allah brings about what He wills concerning him. If he had come to me, I would have asked forgiveness for him. But since he did not come to me and went away, leave him!" Abu Lubaba said: I remained in a terrible state for fifteen nights. And I recall a dream I had. Musa ibn ‘Ubayda narrated to me from Ayyub ibn Khalid, who said: Abu Lubaba said: I saw in a dream while we were besieging Banu Qurayza as if I were in a stinking mire, and I could not get out of it until I nearly died from its smell. Then I saw a flowing river, and I saw myself bathing in it until I was cleansed, and I found a pleasant fragrance. He interpreted it with Abu Bakr, who said: "You will enter into an affair that will grieve you, then relief will come to you." So I recalled the words of Abu Bakr, may Allah be pleased with him, while I was tied up, and I hoped that my repentance would be revealed. Ma‘mar narrated to me from al-Zuhri, who said: The Messenger of Allah ﷺ had appointed Abu Lubaba over their fighting, but when he did what he did, he removed him and appointed Usayd ibn Hudayr. Abu Lubaba tied himself for seven days and nights at the pillar near the door of Umm Salama in intense heat, eating and drinking nothing, and said: "I will remain like this until I leave this world or Allah accepts my repentance." He continued like that until he could not hear a sound from exhaustion, and the Messenger of Allah ﷺ looked at him morning and evening. Then Allah the Exalted accepted his repentance, and it was proclaimed: "Allah has accepted your repentance!" The Prophet ﷺ sent someone to release his bonds, but he refused to let anyone release him except the Messenger of Allah ﷺ himself. So the Messenger of Allah ﷺ came personally and released him. Al-Zuhri said: Hind bint al-Harith narrated to me from Umm Salama, the wife of the Prophet ﷺ, who said: I saw the Messenger of Allah ﷺ releasing his bonds, and the Messenger of Allah was raising his voice speaking to him and informing him of his repentance, but he could not understand much of what he said due to exhaustion and weakness. It is said he remained tied for fifteen days, and his daughter would bring him dates for his iftar, and he would chew some and leave them, saying: "By Allah, I cannot swallow them for fear that my repentance will not be accepted." She would release him at the time of each prayer; if he needed to relieve himself, he would perform ablution, otherwise she would retie the bonds. The bonds had cut into his forearms, and they were made of hair, and he treated them for a long time afterward, and the marks remained visible on his forearms after they healed. We have heard another version of his repentance. ‘Abdullah ibn Yazid ibn Qusayt narrated to us from his father, from Muhammad ibn ‘Abd al-Rahman ibn Thawban ⁵, from Umm Salama, the wife of the Prophet ﷺ, who said: The repentance of Abu Lubaba was revealed in my house. Umm Salama said: I heard the Messenger of Allah ﷺ laughing at dawn, so I said: "What makes you laugh, O Messenger of Allah? May Allah keep your teeth laughing!" He said: "Abu Lubaba has been forgiven." She said: I said: "Shall I inform him of that, O Messenger of Allah?" He said: "As you wish." She said: So I stood at the door of the chamber—and that was before the hijab was instituted—and said: "O Abu Lubaba, rejoice! Allah has accepted your repentance." The people rushed to release him, but Abu Lubaba said: "No, until the Messenger of Allah comes and releases me himself." When the Messenger of Allah ﷺ came out for the morning prayer, he released him. And concerning Abu Lubaba ibn ‘Abd al-Mundhir, the verse was revealed: "And others who acknowledged their sins; they mixed a righteous deed with another evil. Perhaps Allah will turn to them in forgiveness" ⁶. And it is said that the verse revealed was: "O you who have believed, do not betray Allah and the Messenger" ⁷. Muhammad ibn ‘Abdullah narrated to me from al-Zuhri, who said: Concerning him was revealed: "O Messenger, let not those who hasten into disbelief grieve you, [of] those who say, 'We believe' with their mouths" ⁸. The more established of that with us is the saying of Allah Almighty: "And others who acknowledged their sins; they mixed a righteous deed with another evil." Ma‘mar narrated to me from al-Zuhri, from Ibn Ka‘b ibn Malik, who said: Abu Lubaba came to the Messenger of Allah ﷺ and said: "I will abandon the house of my people in which I committed this sin, and I will give charity from my wealth to Allah and His Messenger." The Prophet ﷺ said: "One-third is sufficient for you." So he gave one-third and abandoned the house of his people. Then Allah accepted his repentance, and nothing but good appeared from him in Islam until he left this world. They said: When the siege became too much for them and they submitted to the judgment of the Messenger of Allah ﷺ, the Messenger of Allah ordered that their captives be bound and tied, and Muhammad ibn Maslama was put in charge of binding them. They were set aside in one area, and the women and children were brought out of the fortresses and placed in another area. The Messenger of Allah ﷺ appointed ‘Abdullah ibn Salam, and the Messenger of Allah ﷺ ordered the collection of their belongings and whatever was found in their fortresses of weapons, furniture, and clothing.

Ibn Abi Sabra related to me from al-Miswar ibn Rifā‘a who said: In it were found one thousand five hundred swords, three hundred coats of mail, two thousand spears, and one thousand five hundred shields and bucklers ⁹. They brought out much furniture and many vessels, and they found wine and jars of sakar ¹⁰, all of which was poured out and not tithed. They also found a number of camels used for carrying water and some cattle; all this was gathered. ‘Umar ibn Muhammad related to me from Abū Sa‘īd from Jābir ibn ‘Abd Allāh who said: I was among those who broke the jars of sakar on that day. Khārija ibn ‘Abd Allāh related to me from Dāwūd ibn al-Ḥuṣayn from Abū Sufyān from Muḥammad ibn Maslama who said: The Messenger of God (may God bless him and grant him peace) withdrew and sat down. The Aws drew near to the Messenger of God and said: O Messenger of God, our allies are not like the Khazraj, and you saw what you did yesterday with the Banū Qaynuqā‘, the allies of Ibn Ubayy, and you granted him three hundred unarmored men and four hundred armored men. Our allies regret their breach of the covenant, so grant them to us. The Messenger of God (may God bless him and grant him peace) remained silent, not speaking until they had repeated and insisted, and all the Aws spoke. Then the Messenger of God (may God bless him and grant him peace) said: Are you not content that the judgment concerning them be left to a man from among you? They said: Yes. He said: Then that is for Sa‘d ibn Mu‘ādh. Sa‘d at that time was in the mosque in the tent of Ku‘ayba ¹¹ bint Sa‘d ibn ‘Utba, who was treating the wounded, tending to the disheveled, and caring for the lost and those who had no one. She had a tent in the mosque, and the Messenger of God (may God bless him and grant him peace) had placed Sa‘d in it. When the Messenger of God (may God bless him and grant him peace) assigned the judgment to Sa‘d ibn Mu‘ādh, the Aws went out until they came to him. They carried him on a donkey with a saddlecloth ¹² of palm fiber, and on the donkey was a velvet cloth over the saddlecloth, and its halter was a rope of palm fiber. They went out around him saying: O Abū ‘Amr, the Messenger of God has entrusted you with the matter of your clients, so treat them well. You have seen Ibn Ubayy and what he did for his allies. And al-Ḍaḥḥāk ibn Khalīfa said: O Abū ‘Amr, your clients, your clients! They protected you in all situations, chose you over others, and hoped for your refuge ¹³; they have camels and equipment. Salama ibn Salāma ibn Waqsh said: O Abū ‘Amr, treat your clients and allies well; the Messenger of God (may God bless him and grant him peace) loves leniency! They supported you on the day of Bu‘āth and al-Ḥadā’iq and in other situations; do not be worse than Ibn Ubayy. Ibrāhīm ibn Ja‘far related from his father: One of them kept saying: O Abū ‘Amr, by God, we fought with them and killed, and we were strengthened by them and became mighty! They said: And Sa‘d remained silent until, when they had repeated much, Sa‘d said: It is time for Sa‘d not to be blamed by any blamer in the matter of God. Then al-Ḍaḥḥāk ibn Khalīfa said: Woe to my people! Then al-Ḍaḥḥāk returned to the Aws and announced to them the doom of the Banū Qurayẓa. Mu‘attib ibn Qushayr said: What an evil morning! Ḥāṭib ibn Umayya al-Ẓafarī said: My people are gone forever. Sa‘d approached the Messenger of God (may God bless him and grant him peace), while the people were sitting around the Messenger of God. When Sa‘d appeared, the Messenger of God (may God bless him and grant him peace) said: Stand up for your master. Some men from the Banū ‘Abd al-Ashhal used to say: We stood up for him in two rows, each of us greeting him, until he reached the Messenger of God (may God bless him and grant him peace). Some say: By his words “Stand up for your master,” the Messenger of God (may God bless him and grant him peace) meant the Anṣār, not Quraysh. The Aws who remained with the Messenger of God (may God bless him and grant him peace) said to Sa‘d: O Abū ‘Amr, the Messenger of God has entrusted you with the judgment, so treat them well and remember their service to you. Sa‘d ibn Mu‘ādh said: Do you accept my judgment concerning the Banū Qurayẓa? They said: Yes, we accept your judgment even though you were absent from us, choosing you and hoping that you would show favor to us as others did with their allies from Qaynuqā‘, and our merit with you is our merit, and today we are most in need of your recompense. Sa‘d said: I will not spare any effort for you. They said: What does he mean by this? Then he said: Do you have the covenant of God and His pledge that the judgment among you is what I judge? They said: Yes. Then Sa‘d said to the other side where the Messenger of God (may God bless him and grant him peace) was, turning away from it out of reverence for the Messenger of God: And is the same binding on those here? The Messenger of God (may God bless him and grant him peace) and those with him said: Yes. Sa‘d said: Then I judge that the men who have had the razor ¹⁴ passed over them be killed, the women and children taken captive, and the property divided. The Messenger of God (may God bless him and grant him peace) said: You have judged with the judgment of God Almighty from above seven heavens ¹⁵. On the night before the morning when Qurayẓa surrendered to the judgment of the Messenger of God (may God bless him and grant him peace), Sa‘d ibn Mu‘ādh had prayed: O God, if You have kept anything of the war with Quraysh, then keep me for it, for there is no people I would rather fight than those who denied the Messenger of God, harmed him, and expelled him! But if the war has laid down its burdens from us and them, then make it a martyrdom for me, and do not let me die until You have comforted my eyes with the Banū Qurayẓa! So God comforted his eyes with them. He ordered the captives to be driven to the house of Usāma ibn Zayd, and the women and children to the house of the daughter of al-Ḥārith ¹⁶. The Messenger of God (may God bless him and grant him peace) ordered loads of dates to be scattered over them, and they spent the night gnawing at them like donkeys, and they spent their night studying the Torah, and some of them urged others to remain steadfast in their religion and adhere to the Torah. The Messenger of God (may God bless him and grant him peace) ordered the weapons, furniture, goods, and clothes to be carried to the house of the daughter of al-Ḥārith, and he ordered the camels and sheep to be left there grazing among the trees. They said: Then the Messenger of God (may God bless him and grant him peace) went early to the market, and he ordered trenches ¹⁷ to be dug in the market between the location of the house of Abū Jahm al-‘Adawī and the stones of oil in the market. His companions were digging there, and the Messenger of God (may God bless him and grant him peace) sat with the elite of his companions. He summoned the men of the Banū Qurayẓa, and they came out group by group, and their necks were struck. They said to Ka‘b ibn Asad: What do you see Muḥammad doing with us? He said: Nothing that will harm you or benefit you. Woe to you! In any case, you do not understand! Do you not see that the caller does not stop, and that whoever of you goes does not return? By God, it is the sword. I called you to something else, but you refused! They said: This is not a time for reproach. If we had not disliked to disparage your opinion, we would not have entered into the breach of the covenant that was between us and Muḥammad. Ḥuyayy said: Leave off what you see of mutual blame, for it will not avert anything from you, and be patient with the sword. They continued to be killed before the Messenger of God (may God bless him and grant him peace), and those who undertook their killing were ‘Alī and al-Zubayr. Then Ḥuyayy ibn Akhṭab was brought with his hands bound to his neck, wearing a green striped garment ¹⁸ which he had put on for death; then he went to it and tore it a finger’s breadth so that no one would strip it from him. The Messenger of God (may God bless him and grant him peace) had said to him when he appeared: Has God not given you into my power, O enemy of God? He said:

Yes, by Allah, I do not blame myself for your enmity. I sought honor in its proper place ¹⁹, but Allah refused except to give you power over me. I have shaken every shaken thing ²⁰, but whoever Allah abandons is abandoned. Then he turned to the people and said: O people, there is no harm in Allah's decree! It is a destiny and a writing, a slaughter written upon the Children of Israel! Then he was ordered to be beheaded. Then Ghazzal ibn Samaw'al was brought and he said: Has Allah not given you power? He said: Yes, O Abu al-Qasim. So the Prophet ﷺ ordered him to be beheaded. Then Nabbash ibn Qays was brought, and he had wrestled ²¹ with the one who brought him until he fought him, and the one who brought him broke his nose and made it bleed. The Messenger of Allah ﷺ said to the one who brought him: Why did you do this to him? Was the sword not sufficient? He said: O Messenger of Allah, he wrestled me to escape. He said: He lies, by the Torah, O Abu al-Qasim; if he had left me, I would not have delayed from a place where my people were killed until I became like one of them. He said: Then the Messenger of Allah ﷺ said: Treat their captives well, give them a midday rest, and give them drink until they cool down, then kill the rest. Do not combine upon them the heat of the sun and the heat of weapons—and it was a summer day. So they gave them a midday rest, gave them drink and food. When they had cooled down, the Messenger of Allah ﷺ went in the afternoon to kill the rest. The Messenger of Allah ﷺ looked at Salma bint Qays, who was one of his maternal aunts, and she had prayed toward both qiblas and had given him allegiance. Rifa'a ibn Samaw'al had a connection to her and to her brother Salit ibn Qays and the household. When he was imprisoned, he sent to her saying: Speak to Muhammad about releasing me, for I have a bond of kinship with you, and you are one of his mothers, so that you may have a favor from me until the Day of Resurrection. The Messenger of Allah ﷺ said: What is it, O Umm al-Mundhir? She said: O Messenger of Allah, Rifa'a ibn Samaw'al used to visit us and has a bond of kinship with us, so grant him to me. The Messenger of Allah ﷺ saw him seeking refuge with her, so he said: Yes, he is yours. Then she said: O Messenger of Allah, he will pray and eat camel meat. The Prophet ﷺ smiled and said: If he prays, it is good for him; if he persists in his religion, it is evil for him. She said: So he became Muslim, and he was called the freedman of Umm al-Mundhir. That distressed him, and he avoided the house until Umm al-Mundhir heard of it and sent to him: By Allah, I am not your patroness, but I spoke to the Messenger of Allah and he granted you to me, so I saved your blood while you retain your lineage. Thereafter he visited her and returned to the house. Sa'd ibn 'Ubada and al-Hubab ibn al-Mundhir came and said: O Messenger of Allah, the Aws disliked the killing of Banu Qurayza because of their alliance. Sa'd ibn Mu'adh said: O Messenger of Allah, whoever among the Aws has any good ²² does not dislike it; as for those who dislike it, may Allah not be pleased with them! Usayd ibn Hudayr stood and said: O Messenger of Allah, do not leave any house of the Aws without distributing them among them; whoever is displeased with that, may Allah only rub his nose in the dust. Send to my house first among them. So he sent to Banu 'Abd al-Ashhal with two prisoners; Usayd ibn Hudayr struck the neck of one, and Abu Na'ila struck the other. He sent to Banu Haritha with two; Abu Burda ibn Niyar struck the neck of one, and Muhayyisa finished him off ²³, and the other was struck by Abu 'Abs ibn Jabr, and Zuhayr ibn Rafi' finished him off. He sent to Banu Zafar with two prisoners. Ya'qub ibn Muhammad narrated to me from 'Asim ibn 'Umar ibn Qatada, who said: Qatada ibn al-Nu'man killed one, and Nasr ibn al-Harith killed the other. 'Asim said: Ayyub ibn Bashir al-Mu'awi narrated to me, saying: He sent to us—Banu Mu'awiya—with two prisoners; Jabr ibn 'Atik killed one, and Nu'man ibn 'Asr, an ally of theirs from Bali, killed the other. They said: He sent to Banu 'Amr ibn 'Awf with two prisoners, 'Uqba ibn Zayd and his brother Wahb ibn Zayd; 'Uwaym ibn Sa'ida killed one, and Salim ibn 'Umayr killed the other. He sent to Banu Umayya ibn Zayd. The Messenger of Allah ﷺ was brought Ka'b ibn Asad with his hands tied to his neck; he was handsome-faced. The Messenger of Allah ﷺ said: Ka'b ibn Asad? Ka'b said: Yes, O Abu al-Qasim. He said: Did you not benefit from the advice of Ibn Khirash ²⁴, who believed in me? Did he not command you to follow me and that you should recite greetings to me from him? He said: Yes, by the Torah, O Abu al-Qasim; were it not that the Jews would reproach me for fear of the sword, I would have followed you, but I am upon the religion of the Jews. The Messenger of Allah ﷺ said: Bring him forward and strike his neck. So they brought him forward and struck his neck. 'Utba ibn Jubayra narrated to me from al-Husayn ibn 'Abd al-Rahman ibn 'Amr ibn Sa'd ibn Mu'adh, who said: When the Messenger of Allah ﷺ killed Huyayy ibn Akhtab, Nabbash ibn Qays, Ghazzal ibn Samaw'al, and Ka'b ibn Asad, and stood up, he said to Sa'd ibn Mu'adh: You take charge of the rest. So Sa'd would bring them out group by group and kill them. They said: There was a woman from Banu al-Nadir called Nubata, who was married to a man from Banu Qurayza; he loved her and she loved him. When the siege became severe upon them, she wept to him and said: You will leave me. He said: By the Torah, you will see, and you are a woman; lower this millstone upon them, for we have not killed any of them yet, and you are a woman. If Muhammad prevails over us, he does not kill women. He disliked her being taken captive, so he wanted her to be killed for her crime. She was in the fortress of al-Zubayr ibn Bata, so she lowered a millstone from above the fortress. The Muslims would sometimes sit under the fortress seeking shade in its shadow. She released the millstone, and when the people saw it, they scattered, but it struck Khallad ibn Suwayd and crushed his head. So the Muslims became wary of the base of the fortress. On the day when the Messenger of Allah ﷺ ordered them to be killed, she entered upon 'A'isha and began laughing heartily, saying: The chiefs of Banu Qurayza are being killed! Then she heard a caller saying: O Nubata. She said: I am the one called, by Allah. 'A'isha said: Why? She said: My husband killed me—and she was a sweet-spoken young woman. 'A'isha said: How did your husband kill you? She said: I was in the fortress of al-Zubayr ibn Bata; he ordered me to lower a millstone upon the companions of Muhammad, and it crushed the head of a man among them, so he died, and I am being killed for him. So the Messenger of Allah ﷺ ordered her to be killed in retaliation for Khallad ibn Suwayd. 'A'isha said: I will never forget Nubata's good spirits and her abundant laughter, even though she knew she would be killed. 'A'isha used to say: Banu Qurayza were killed on their day until they were killed at night by the light of palm fronds. Ibrahim ibn Thumama narrated to me from al-Miswar ibn Rifa'a from Muhammad ibn Ka'b al-Quradhi, who said: They were killed until the twilight disappeared, then the earth was thrown back over them in the trench. Those among them about whom there was doubt whether they had reached puberty were examined by looking at their loincloth; if he had grown pubic hair, he was killed; if he had not, he was cast among the captives. 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me from 'Abdullah ibn Abi Bakr ibn Hazm, who said: They were six hundred, except for 'Amr ibn al-Sa'da, whose remains ²⁵ and bones were found. Ibn Waqid said: His exit from the fortress is more certain.

And Musa ibn 'Ubayda ²⁶ narrated to me from Muhammad ibn al-Munkadir, who said: They were between six hundred and seven hundred. And Ibn 'Abbas, may God have mercy on him, used to say: They were seven hundred and fifty. They said: The women of Banu Qurayza, when they had moved to the house of Ramla bint al-Harith and the house of Usama, were saying: 'Perhaps Muhammad will show grace to our men or accept a ransom from them.' When morning came and they learned of the killing of their men, they screamed, tore their collars, let down their hair, and struck their faces for their men, filling Medina with their cries. He said: Al-Zubayr ibn Bata said: 'Be silent! Are you the first women of the Children of Israel to be taken captive since the world began? Captivity will not be lifted from them until we meet you ²⁷, and if there is any good in your men ²⁸, they will ransom you ²⁹. So adhere ³⁰ to the religion of the Jews, for upon it we die and upon it we live.' And 'Abd al-Hamid ibn Ja'far narrated to me from Muhammad ibn Yahya ibn Habban, and Ibn Abi Habiba narrated to me from Dawud ibn al-Husayn, and each narrated to me a portion of this hadith. They said: Al-Zubayr ibn Bata had shown favor to Thabit ibn Qays on the day of Bu'ath. So Thabit came to al-Zubayr and said: 'O Abu 'Abd al-Rahman, do you recognize me?' He said: 'Would someone like me be ignorant of someone like you?' Thabit said: 'You have a favor upon me, and I wish to repay you for it.' Al-Zubayr said: 'The noble repays the noble, and I am most in need of it today.' So Thabit went to the Messenger of God, may God bless him and grant him peace, and said: 'O Messenger of God, al-Zubayr had a favor upon me: he spared my forelock on the day of Bu'ath, saying, "Remember this blessing." I would like to repay him for it, so grant him to me.' The Messenger of God, may God bless him and grant him peace, said: 'He is yours.' So he came to him and said: 'The Messenger of God has granted you to me.' Al-Zubayr said: 'An old man, with no family, no children, and no property in Yathrib—what use is life to me?' So Thabit went to the Messenger of God, may God bless him and grant him peace, and said: 'O Messenger of God, give me his son.' So he gave him his son. He said: 'O Messenger of God, give me his property and his family.' So the Messenger of God, may God bless him and grant him peace, gave him his property, his son, and his family. He returned to al-Zubayr and said: 'The Messenger of God has given me your son, your family, and your property.' Al-Zubayr said: 'O Thabit, you have repaid me and fulfilled what was upon you. O Thabit, what happened to the one whose face was like a Chinese mirror, in which the maidens of the tribe would see themselves—Ka'b ibn Asad?' He said: 'He was killed.' He said: 'What happened to the master of the settled and the nomadic, the master of both tribes, who carried them in war and fed them in drought—Huyayy ibn Akhtab?' He said: 'He was killed.' He said: 'What happened to the first to attack in the morning when the Jews charged, and their protector when they fled—Ghazzal ibn Samaw'al?' He said: 'He was killed.' He said: 'What happened to the cunning turncoat who never led a group without dispersing it, nor a knot without untying it—Nabbash ibn Qays?' He said: 'He was killed.' He said: 'What happened to the standard-bearer of the Jews in battle—Wahb ibn Zayd?' He said: 'He was killed.' He said: 'What happened to the one in charge of the Jews' hospitality and the father of orphans and widows among the Jews—'Uqba ibn Zayd?' He said: 'He was killed.' He said: 'What happened to the two 'Amrs who used to meet to study the Torah?' He said: 'They were killed.' He said: 'O Thabit, what good is life after these! Shall I return to a home where they once dwelt and remain there after them? I have no need of that. I ask you by the favor you owe me: bring me to this executioner who is killing the nobles of Banu Qurayza, then bring me to the place where my people fell. Take my sword, for it is sharp, strike me with it a single blow and finish me. Raise your hand from the food, aim for the head, and avoid the brain, for it is better for the body that the neck remains. O Thabit, I cannot bear even the emptying of a bucket from a well until I meet my beloved ones.' Abu Bakr, hearing his words, said: 'Woe to you, O Ibn Bata! It is not the emptying of a bucket, but eternal punishment.' He said: 'O Thabit, bring me forward and kill me!' Thabit said: 'I will not kill you.' Al-Zubayr said: 'I do not care who kills me! But O Thabit, look after my wife and children, for they are distressed by death. Ask your companion to release them and return their property to them.' And he brought him near to al-Zubayr ibn al-'Awwam, who brought him forward and struck his neck. Thabit asked the Messenger of God, may God bless him and grant him peace, about his family, property, and children, and the Messenger of God, may God bless him and grant him peace, returned all of that to his children, but left his wife among the captives, and returned to them the property of palm trees, camels, and household goods except for the weapons, which he did not return to them. So they remained with the family of Thabit ibn Qays ibn Shammas. They said: Rayhana bint Zayd, from Banu al-Nadir, was married among Banu Qurayza. The Messenger of God, may God bless him and grant him peace, had taken her for himself as a special portion [safiyy], and she was beautiful. He offered her Islam, but she refused except Judaism. So the Messenger of God, may God bless him and grant him peace, set her aside and was displeased. He sent to Ibn Sa'iya and mentioned that to him. Ibn Sa'iya said: 'May my father and mother be your ransom, she will become Muslim!' He went out until he came to her and began saying to her: 'Do not follow your people; you have seen what Huyayy ibn Akhtab brought upon them. Become Muslim, and the Messenger of God, may God bless him and grant him peace, will choose you for himself.' While the Messenger of God, may God bless him and grant him peace, was with his companions, he heard the sound of two sandals and said: 'These are the sandals of Ibn Sa'iya, bringing me good news of Rayhana's Islam.' He came to him and said: 'O Messenger of God, Rayhana has become Muslim!' He was pleased at that. And 'Abd al-Malik ibn Sulayman narrated to me from Ayyub ibn 'Abd al-Rahman ibn Abi Sa'sa'a, from Ayyub ibn Bashir al-Mu'awi, who said: The Messenger of God, may God bless him and grant him peace, sent her to the house of Salma bint Qays, Umm al-Mundhir. She stayed with her until she menstruated once, then became pure from her menses. Umm al-Mundhir came and informed the Prophet, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, came to her in the house of Umm al-Mundhir and said to her: 'If you wish, I will free you and marry you; if you wish, you may remain in my possession and I will have intercourse with you as a concubine.' She said: 'O Messenger of God, it is lighter for you and for me that I be in your possession.' So she remained in the possession of the Prophet, may God bless him and grant him peace, and he had intercourse with her until she died in his care. Ibn Abi Dhi'b narrated to me, saying: I asked al-Zuhri about Rayhana, and he said: 'She was a slave-girl of the Messenger of God, may God bless him and grant him peace; he freed her and married her. She used to veil herself among her family and say, "No one shall see me after the Messenger of God, may God bless him and grant him peace." This is the more reliable of the two reports according to us.' Her husband before the Prophet, may God bless him and grant him peace, was al-Hakam. Account of the Division and Sale of the Spoils They said: When the spoils were gathered, the Messenger of God, may God bless him and grant him peace, ordered that the goods be sold to whoever wished, and the captives were sold to whoever wished, and the palm trees were divided. Banu 'Abd al-Ashhal, Zafar, Haritha, and Banu Mu'awiya—these are al-Nabit ³¹—had a share. Banu 'Amr ibn 'Awf and the rest of the Aws had a share. Banu al-Najjar, Mazin, Malik, Dhubyan, and 'Adi had a share. Salima, Zurayq, and Balharith ibn al-Khazraj had a share. The horses were thirty-six, and this was the first time that shares for horses were assigned, on the day of al-Muraysi', then among Banu...

Similarly with Qurayẓa, what was done with al-Muraysīʿ was done. Two shares were allotted for the horse and one share for its owner, and one share for the foot soldier. The Messenger of God, may God bless him and grant him peace, allotted a share for Khallād b. Suwayd, who was killed beneath the fort, and allotted a share for Abū Sinān b. Miḥṣan, who died while the Messenger of God, may God bless him and grant him peace, was besieging them, and he had been fighting with the Muslims. The Muslims were three thousand, and the horses were thirty-six, so the shares were based on three thousand and seventy-two shares: two shares for the horse and one for its owner. Ibrāhīm b. Jaʿfar related to me from his father, who said: The horses among Banū Qurayẓa were thirty-six, and the Messenger of God, may God bless him and grant him peace, led three horses but only took one share. The shares were three thousand and seventy-two shares. On that day he allotted shares for the properties, which were divided into five parts, and on one of the shares was written "For God." The shares on that day were by lot ³², so the shares were drawn, and likewise the chattels, camels, sheep, and captives. Then the four shares were distributed among the people, and he gave gifts ³³ on that day to the women who had attended the battle, and he assigned shares for two men—one killed and the other dead. The Messenger of God, may God bless him and grant him peace, gave gifts to women who witnessed (the battle of) Banū Qurayẓa but did not allot shares for them—Ṣafiyya bint ʿAbd al-Muṭṭalib, Umm ʿUmāra, Umm Salīṭ, Umm al-ʿAlāʾ, al-Sumayrāʾ bint Qays, and Umm Saʿd b. Muʿādh. Muḥammad b. ʿAbd Allāh b. Mālik b. Muḥammad b. Ibrāhīm b. Aslam b. Najra al-Sāʿidī related to me from his grandfather, who said: I attended when the Messenger of God, may God bless him and grant him peace, was selling the captives of Banū Qurayẓa. Abū al-Shaḥm the Jew bought two women, each with three male children and female slaves, for one hundred and fifty dinars, and he kept saying: "Are you not of the Jewish religion?" The two women said: "We will not abandon the religion of our people until we die upon it!" and they were weeping. Ibn Abī Sabra related to me from Yaʿqūb b. Zayd b. Ṭalḥa, from his father, who said: When Banū Qurayẓa were taken captive—the women and children—the Messenger of God, may God bless him and grant him peace, sold a portion of them to ʿUthmān b. ʿAffān and ʿAbd al-Raḥmān b. ʿAwf, sent a portion to Najd, and sent a portion to Syria with Saʿd b. ʿUbāda to sell them and buy weapons and horses with the proceeds. It is said he sold them as a sale to ʿUthmān b. ʿAffān and ʿAbd al-Raḥmān b. ʿAwf, and they divided (the captives). ʿUthmān's share came to much wealth, and ʿUthmān assigned for every one who came from their captives a full portion ³⁴. So wealth was found among the old women but not among the young ones, and ʿUthmān made a great profit—and ʿAbd al-Raḥmān also had a share. That was because the old women fell into ʿUthmān's share. It is said: When he divided, he put the young women separately and the old women separately, then ʿAbd al-Raḥmān gave ʿUthmān the choice, and ʿUthmān took the old women. ʿAbd al-Ḥamīd b. Jaʿfar related to me from his father, who said: The captives were a thousand women and boys. The Messenger of God, may God bless him and grant him peace, took out the fifth before selling the spoils. He divided the captives into five parts and took a fifth, from which he would free, give as gifts, and employ as servants whomever he wished. He did the same with what he obtained of their chattels—they were divided before being sold—and likewise the palm trees: he set aside his fifth. All of that he would allot shares for, may God bless him and grant him peace, in five parts, and write on one of the shares "For God," then draw the share, and wherever his share fell ³⁵, he took it without choosing. The fifth went to Maḥmiyya b. Jazʾ al-Zubaydī, who was the one who divided the spoils among the Muslims. ʿAbd Allāh b. Nāfiʿ related to me from his father, from Ibn ʿUmar, that the Messenger of God, may God bless him and grant him peace, would allot shares without choosing. ʿAbd al-Ḥamīd b. Jaʿfar related to me from his father, who said: The Messenger of God, may God bless him and grant him peace, forbade separating the captives of Banū Qurayẓa in division and sale—the women and children. Ibn Abī Sabra related to me from Isḥāq b. ʿAbd Allāh, that the Messenger of God, may God bless him and grant him peace, said on that day: "Do not separate a mother from her child until they reach maturity." It was asked: "O Messenger of God, what is their maturity?" He said: "The girl menstruates and the boy has a wet dream." Ibn Abī Sabra related to me from Yaʿqūb b. Zayd, from his father, who said: On that day, two sisters were separated when they reached maturity, and a mother from her daughter when she reached maturity. The mother would be sold with her young children from the polytheists among the Arabs and from the Jews of Medina, Taymāʾ, and Khaybar—they would take them out. If the child was small without his mother, he was not sold to polytheists or Jews, but only to Muslims. ʿUtba b. Jubayra related to me from Jaʿfar b. Maḥmūd, who said: Muḥammad b. Maslama said: I bought on that day three of the captives—a woman with her two sons—for forty-five dinars. That was my share and my horse's share from the captives, land, and chattels, and others were in my situation. He allotted three shares for the horseman: one for himself and two for his horse. al-Mughīra b. ʿAbd al-Raḥmān al-Ḥizāmī—who was nicknamed Quṣayy—related to me from Jaʿfar b. Khārija, who said: al-Zubayr b. al-ʿAwwām said: I witnessed (the battle of) Banū Qurayẓa as a horseman, so one share was allotted for me and one share for my horse. ʿAbd al-Malik b. Yaḥyā related to me from ʿĪsā b. Maʿmar, who said: al-Zubayr had two horses on that day, so the Prophet, may God bless him and grant him peace, allotted five shares for him. Mention of Saʿd b. Muʿādh They said: When Saʿd b. Muʿādh gave judgment concerning Banū Qurayẓa, he returned to the tent of Kuʿayba bint Saʿd al-Aslamiyya. Ḥibbān b. al-ʿAriqa—it is said Abū Usāma al-Jushamī—had shot him, severing his median vein. The Messenger of God, may God bless him and grant him peace, cauterized it with fire, but his hand swelled, so he left it and blood flowed. He cauterized it again, and his hand swelled. When he saw that, he said: "O God, Lord of the seven heavens and the seven earths, there was no people I loved to fight more than a people who denied Your Messenger and expelled him from Quraysh! I think that war between us and them has been laid down. If there remains (war) between us and them, keep me alive to fight them for Your sake! But if You have laid down war, then burst this wound and make my death in it, for I have satisfied my eyes concerning Banū Qurayẓa, due to their enmity towards You, Your Prophet, and Your allies!" So God burst it, and he was lying down in the middle of the night, unaware. The Messenger of God, may God bless him and grant him peace, entered to visit him, coming with a group of his Companions. They found him covered with a white sheet. Saʿd was a tall, fair-skinned man. The Messenger of God, may God bless him and grant him peace, sat at his head and placed his head in his lap, then said: "O God, Saʿd has striven in Your path, believed Your Messenger, and fulfilled what was required of him. So take his soul with the best with which You take the souls of creation." Saʿd opened his eyes when he heard the Prophet, may God bless him and grant him peace, and said: "Peace be upon you, O Messenger of God. I bear witness that you have conveyed His message." The Messenger of God, may God bless him and grant him peace, placed his head (back) and he died.

The head of Sa'd ³⁶ was [raised] from his lap, then he stood and departed, and he had not yet died. He returned to his home, stayed for an hour of the day or more, and died contrary to that. Gabriel ³⁷, peace be upon him, descended when Sa'd died upon the Messenger of God ³⁸, may God bless him and grant him peace, wearing a turban of brocade ³⁹, and said: 'O Muhammad, who is this righteous man who has died among you? The gates of heaven were opened for him, and the Throne of the All-Merciful ⁴⁰ shook for him.' The Messenger of God, may God bless him and grant him peace, said to Gabriel, peace be upon him: 'I was just with Sa'd ibn Mu'adh ⁴¹ while he was dying!' Then he went out in haste to the tent of Ku'ayba ⁴², dragging his garment quickly, and found that Sa'd had died. The men of Banu 'Abd al-Ashhal ⁴³ came and carried him to his home. He said: The Messenger of God, may God bless him and grant him peace, went out after him; the sandal strap of one of them broke and he did not stop for it, his cloak fell and he did not turn back for it, and no one stopped for anyone until they entered upon Sa'd. Abu 'Abd Allah ⁴⁴ said: We have heard that the Prophet attended him when he died. And Mu'adh ibn Muhammad informed me, from 'Ata' ibn Abi Muslim, from 'Ikrima, from Ibn 'Abbas ⁴⁵, who said: When Sa'd's hand burst with blood, the Messenger of God, may God bless him and grant him peace, went to him and embraced him, while the blood spurted onto the face and beard of the Messenger of God, may God bless him and grant him peace. No one wanted to shield the Messenger of God, may God bless him and grant him peace, from the blood without the Messenger of God, may God bless him and grant him peace, drawing closer to him, until he passed away. And Sulayman ibn Dawud narrated to me, from al-Husayn, from his father, from Abu Sufyan, from Salama ibn Kharish, who said: I saw the Messenger of God, may God bless him and grant him peace, while we were at the door wanting to enter after him. The Messenger of God, may God bless him and grant him peace, entered, and there was no one in the house except Sa'd, covered with a sheet. He said: I saw him stepping over [something]. When I saw him stepping over, I stopped, and he gestured to me: 'Stop!' So I stopped, and I turned back those behind me. He sat for a while, then came out. I said: 'O Messenger of God, I did not see anyone, yet I saw you stepping over!' The Messenger of God, may God bless him and grant him peace, said: 'I could not find a place to sit until an angel from the angels folded one of his wings for me, and I sat.' And the Messenger of God, may God bless him and grant him peace, was saying: 'Congratulations to you, Abu 'Amr ⁴⁶! Congratulations to you, Abu 'Amr!' Muhammad ibn Salih narrated to me, from Sa'd ibn Ibrahim, from 'Amir ibn Sa'd, from his father, who said: The Messenger of God, may God bless him and grant him peace, arrived, and Umm Sa'd ⁴⁷ was weeping and saying: 'Woe to Umm Sa'd for Sa'd, [he was] firmness and sharpness.' ⁴⁸ 'Umar ibn al-Khattab ⁴⁹, may God be pleased with him, said: 'Gently, O Umm Sa'd, do not mention Sa'd.' The Prophet, may God bless him and grant him peace, said: 'Leave her, O 'Umar, for every weeping woman exaggerates except Umm Sa'd; whatever good she said, she did not lie.' Umm Sa'd is Kabsha bint 'Ubayd ibn Mu'awiya ibn 'Ubayd ibn al-Abjar ibn 'Awf ibn al-Harith ibn al-Khazraj ⁵⁰, and her sister is al-Fari'a bint 'Ubayd ibn Mu'awiya ibn 'Ubayd, who is the mother of Sa'd ibn Zurara ⁵¹. They said: Then the Messenger of God, may God bless him and grant him peace, ordered that he be washed. Al-Harith ibn Aws ibn Mu'adh, Usayd ibn Hudayr, and Salama ibn Salama ibn Waqsh washed him, pouring water, while the Messenger of God, may God bless him and grant him peace, was present. He was washed with the first water, the second with water and sidr ⁵², and the third with water and camphor ⁵³. Then he was shrouded in three Sahari ⁵⁴ garments, and rolled up in them. A bier that belonged to the family of Sabt ⁵⁵, used for carrying the dead, was brought, and he was placed on it. The Messenger of God, may God bless him and grant him peace, was seen carrying it between the two poles of his bier from the time it was lifted from his house until he went out. And 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me, from 'Abd Allah ibn Abi Bakr ibn Hazm, from Yahya ibn 'Abd Allah ibn 'Abd al-Rahman, from 'Amra, from 'A'isha ⁵⁶, who said: I saw the Messenger of God, may God bless him and grant him peace, walking in front of the funeral procession of Sa'd ibn Mu'adh. And Sa'id ibn Abi Zayd narrated to me, from Rubayh ibn 'Abd al-Rahman ibn Abi Sa'id al-Khudri, from his father, from his grandfather, who said: We were with the Messenger of God, may God bless him and grant him peace, when news of the death of Sa'd ibn Mu'adh reached him. He went out with the people, and when he emerged into al-Baqi' ⁵⁷, he said: 'Proceed with the preparation of your companion!' Abu Sa'id ⁵⁸ said: I was among those who dug his grave, and musk ⁵⁹ wafted over us every time we dug his grave from the soil, until we reached the niche ⁶⁰. Rubayh said: Muhammad ibn al-Munkadir informed me, from Muhammad ibn Shurahbil ibn Hasana, who said: A person took a handful from the grave of Sa'd ibn Mu'adh and took it away; then he looked at it afterwards and it was musk. They said: Then he was carried, and it was said: 'O Messenger of God, you were cutting us off in your going to Sa'd!' The Messenger of God, may God bless him and grant him peace, said: 'We feared that the angels would precede us to him, just as they preceded us in washing Hanthala ⁶¹.' And they said: 'O Messenger of God, Sa'd was a heavy man, but we have never seen anyone lighter than him.' The Messenger of God, may God bless him and grant him peace, said: 'I saw the angels carrying him.' They said: 'O Messenger of God, the hypocrites ⁶² say that he was light only because he judged ⁶³ the Banu Qurayza ⁶⁴.' He said: 'They lie, but he was light because of the angels carrying him.' Abu Sa'id al-Khudri used to say: The Messenger of God, may God bless him and grant him peace, came upon us when we had finished his grave, and we had placed the bricks and water at the grave. We dug for him near the house of 'Uqayl ⁶⁵ today. The Messenger of God, may God bless him and grant him peace, came upon us, placed him at his grave, then prayed over him. I have never seen the people fill al-Baqi' as they did. Al-Waqidi ⁶⁶ said: Ibrahim ibn al-Husayn narrated to me, from Dawud ibn al-Husayn, from 'Abd al-Rahman ibn Jabir, from his father, who said: When they reached his grave, four men descended into his grave: al-Harith ibn Aws ibn Mu'adh, Usayd ibn Hudayr, Abu Na'ila ⁶⁷, and Salama ibn Salama, while the Messenger of God, may God bless him and grant him peace, stood on his feet at his grave. When he was placed in his niche, the face of the Messenger of God, may God bless him and grant him peace, changed, and he glorified God ⁶⁸ three times. The Muslims glorified God three times until al-Baqi' shook. Then the Messenger of God, may God bless him and grant him peace, said 'Allahu akbar' ⁶⁹ three times, and his companions said 'Allahu akbar' three times until al-Baqi' shook with their takbir ⁷⁰. The Messenger of God, may God bless him and grant him peace, was asked about that, and it was said: 'O Messenger of God, we saw your face change and you glorified God three times!' He said: 'Your companion's grave constricted upon him, and he was squeezed a squeeze from which if anyone were saved, Sa'd would have been saved from it. Then God relieved him.' Ibrahim ibn al-Husayn narrated to me, from al-Miswar ibn Rifa'a, who said: Umm Sa'd—she is Kabsha bint 'Ubayd—came to look at Sa'd in the niche, but the people turned her away. The Messenger of God, may God bless him and grant him peace, said: 'Let her!' So she came until she looked at him while he was in the niche before the bricks and soil were built over him. She said: 'I count you as a treasure with God ⁷¹!' The Messenger of God, may God bless him and grant him peace, consoled her at his grave, and sat aside. The Muslims began to return the soil of the grave and level it. The Messenger of God, may God bless him and grant him peace, moved aside and sat until his grave was leveled and water was sprinkled on it. Then he came and stood over it, prayed for him, and departed. Mention of those killed from the Muslims during the siege of Banu Qurayza: Khallad ibn Suwayd from Balharith ibn al-Khazraj ⁷²; a millstone was let down upon him and crushed his head. The Prophet, may God bless him and grant him peace, said: 'He has the reward of two martyrs!' And he killed her ⁷³ because of him. Abu Sinan ibn Mihsan died, and the Messenger of God, may God bless him and grant him peace, buried him there, so he is in the cemetery of Banu Qurayza today.

Al-Wāqidī narrated to us, saying: Ibrāhīm ibn Ja‘far narrated to me, from his father, who said: When Banū Qurayẓah ⁷⁴ were killed, Ḥusayl ibn Nuwayrah al-Ashja‘ī arrived at Khaybar after traveling for two days. The Jews of Banū al-Naḍīr ⁷⁵—Sallām ibn Mishkam, Kinānah ibn al-Rabī‘ ibn Abī al-Ḥuqayq—and the Jews of Khaybar were sitting in their assembly, awaiting news of Qurayẓah. They had heard that the Messenger of Allah, may Allah bless him and grant him peace, had besieged them, and they were anticipating what would happen. They said: "What news do you bring?" He said: "Evil! The fighting men of Qurayẓah have been killed in cold blood by the sword!" Kinānah said: "What happened to Ḥuyayy?" Ḥusayl said: "Ḥuyayy has perished; his neck was struck in cold blood." And he began to inform them about their leaders—Ka‘b ibn Asad, Ghazzāl ibn Samaw’al, and Nabbāsh ibn Qays—that he had witnessed them being killed before Muḥammad. Sallām ibn Mishkam said: "All this is the work of Ḥuyayy ibn Akhṭab. He brought misfortune upon us first, opposed us in opinion, drove us from our properties and honor, and killed our brothers. Worse than killing is the captivity of the offspring. No Jewish woman will ever stand in the Ḥijāz again. The Jews have no resolve or opinion." They said: The women heard and cried out, tore their collars, cut their hair, held mourning rites, and the Arab women joined them. The Jews turned to Sallām ibn Mishkam and said: "What is the opinion, O Abā ‘Amr?" (It is also said: Abā al-Ḥakam). He said: "What will you do with an opinion from which you take not a single letter?" Kinānah said: "This is not a time for reproach; the matter has come to what you see." He said: "Muḥammad has finished with the Jews of Yathrib ⁷⁶, and he is heading towards you, encamping in your courtyard, and doing to you what he did to Banū Qurayẓah." They said: "What is the opinion?" He said: "We march to him with those of the Jews of Khaybar who are with us, for they have numbers, and we enlist the Jews of Taymā’, Fadak, and Wādī al-Qurā, and we do not seek help from any of the Arabs. You have seen in the campaign of the Trench ⁷⁷ what the Arabs did to you after you stipulated for them the dates of Khaybar; they broke that and abandoned you, and sought from Muḥammad some of the dates of the Aws and the Khazraj, and they turned away from him, even though Nu‘aym ibn Mas‘ūd was the one who plotted against them with Muḥammad, and their kindness to him is their kindness! Then we march to him in the midst of his abode and fight over a fresh and old grievance." The Jews said: "This is the opinion." Kinānah said: "I have tested the Arabs and found them ⁷⁸ harsh against him, and these fortresses of ours are not like those there, and Muḥammad will never march to us because of what he knows." Sallām ibn Mishkam said: "This is a man who will not fight until he is seized by the neck." And that, by Allah, was praiseworthy! Ḥassān ibn Thābit said, eulogizing Sa‘d ibn Mu‘ādh ⁷⁹: Chapter on the matter of the expedition of ‘Abdullāh ibn Unays to Sufyān ibn Khālid ibn Nubayḥ ‘Abdullāh ibn Unays said: I left Medina on Monday, the fifth of Muḥarram, at the head of fifty-four months ⁸⁰, and I was absent for twelve nights, and I returned on Saturday, with seven nights remaining of Muḥarram. Al-Wāqidī said: Ismā‘īl ibn ‘Abdullāh ibn Jubayr narrated to us, from Mūsā ibn Jubayr, who said: It reached the Messenger of Allah, may Allah bless him and grant him peace, that Sufyān ibn Khālid ibn Nubayḥ al-Hudhalī, then al-Liḥyānī, had settled at ‘Uranah ⁸¹ and its surroundings with a group of his people and others, and had gathered forces against the Messenger of Allah, may Allah bless him and grant him peace, and many people from various tribes had joined him. So the Messenger of Allah, may Allah bless him and grant him peace, called ‘Abdullāh ibn Unays and sent him as a single-man expedition to kill him. The Messenger of Allah, may Allah bless him and grant him peace, said to him: "Claim affiliation to Khuzā‘ah." ‘Abdullāh ibn Unays said: "O Messenger of Allah, I do not know him; describe him to me." The Messenger of Allah, may Allah bless him and grant him peace, said: "When you see him, you will be awed by him and afraid of him, and you will remember Satan." I was not one to be awed by men, so I said: "O Messenger of Allah, I have never been afraid of anything." The Messenger of Allah, may Allah bless him and grant him peace, said: "Yes, a sign between you and him ⁸² is that you will find goosebumps on him when you see him." I asked the Prophet, may Allah bless him and grant him peace, for permission to speak, and he said: "Say whatever occurs to you." He said: So I took my sword, nothing else, and set out, claiming affiliation to Khuzā‘ah. I took the road until I reached Qudayd, where I found many Khuzā‘ah. They offered me mounts and companions, but I did not want that, and I set out until I came to Baṭn Sarif, then I turned until I came out at ‘Uranah. I began telling whomever I met that I wanted to go to Sufyān ibn Khālid to join him, until I was in Baṭn ‘Uranah and met him walking, with the Aḥābīsh ⁸³ and those he had recruited and who had joined him behind him. When I saw him, I was awed by him, and I recognized him by the description the Messenger of Allah, may Allah bless him and grant him peace, had given me. I saw myself trembling ⁸⁴, and I said: "Allah and His Messenger have spoken the truth!" I had entered the time of ‘Aṣr ⁸⁵ when I saw him, so I prayed while walking, nodding my head. When I approached him, he said: "Who is the man?" I said: "A man from Khuzā‘ah. I heard of your gathering against Muḥammad, so I came to be with you." He said: "Yes, I am indeed gathering against him." So I walked with him and talked with him, and he found my speech pleasant. I recited poetry to him and said: "Amazing is what Muḥammad has brought of this new religion; he has separated from the forefathers and declared their intellects foolish!" He said: "Muḥammad has not met anyone like me!" He said: He was leaning on a staff, striking the ground, until he reached his tent. His companions dispersed to nearby dwellings, surrounding him. He said: "Come, O brother of Khuzā‘ah!" So I approached him, and he said to his slave girl: "Milk!" So she milked, then handed it to me. I sipped, then gave it to him, and he drank deeply like a camel drinks until his nose disappeared in the foam ⁸⁶. Then he said: "Sit down." So I sat with him. When the people had quieted and slept, and he had quieted, I took him unawares ⁸⁷ and killed him, and took his head. Then I departed, leaving his women weeping over him. I fled until I climbed a mountain and entered a cave. The pursuers came on horses and on foot, dispersing in every direction, while I was hidden in the mountain cave. A spider spun a web over the cave. A man came with a large waterskin and his sandals in his hand—I was barefoot—and my greatest concern was thirst; I remembered Tihāmah and its heat. He placed his waterskin and sandals and sat down to urinate at the entrance of the cave. Then he said to his companions: "There is no one in the cave." So they turned back. I went out to the waterskin, drank from it, took the sandals, and put them on. I traveled by night and hid by day until I came to Medina. I found the Messenger of Allah, may Allah bless him and grant him peace, in the mosque. When he saw me, he said: "May the face prosper!" I said: "May your face prosper, O Messenger of Allah!" I placed the head before him and told him my story. He gave me a staff and said: "Lean on this ⁸⁸ in Paradise, for those who lean on staffs in Paradise are few." It remained with ‘Abdullāh ibn Unays until when death approached him, he instructed his family to wrap it in his shroud. His killing occurred in Muḥarram, at the head of fifty-four months. Expedition of al-Qurṭā’ ⁸⁹ Khālid ibn Ilyās narrated to me, from Ja‘far ibn Maḥmūd, who said: Muḥammad ibn Maslamah said: I set out on the tenth night of Muḥarram, and I was absent for nineteen nights, and I returned on the night with one night remaining of Muḥarram, at the head of fifty-five months.

Abd al-Aziz ibn Muhammad ibn Anas al-Zafari narrated to me from his father, and Abd al-Aziz ibn Sa'd narrated to us from Ja'far ibn Mahmud, one of them adding to the other in the narration. They said: The Messenger of God, may God bless him and grant him peace, sent Muhammad ibn Maslamah with thirty men, among them 'Abbad ibn Bishr, Salamah ibn Salamah ibn Waqsh, and al-Harith ibn Khazamah, to the Banu Bakr ibn Kilab. He ordered him to travel by night and conceal himself by day, and to launch a surprise attack ⁹⁰ against them. Muhammad traveled by night and concealed himself by day until, when he was at al-Sharabah ⁹¹, he encountered some women traveling. He sent one of his companions to ask who they were. The messenger went and then returned to him, saying: "A group from Muharib." They camped near him, unloaded their baggage, and let their livestock rest in the evening. He waited until they departed, then launched a surprise attack against them, killing a number of them while the rest fled. He did not pursue those who fled, and he drove off camels and sheep without harming the women. Then he set off until, when he was at a location overlooking the Banu Bakr, he sent 'Abbad ibn Bishr to them. He went up to the encampment and stayed there. When they brought their livestock back in the evening, milked them, and made them kneel at the watering place ⁹², he came to Muhammad ibn Maslamah and informed him. Muhammad ibn Maslamah went out and launched a surprise attack against them, killing ten of them, and they drove off the camels and sheep. Then they descended toward Medina, and by morning they were only at Dariyyah ⁹³, a distance of one or two nights' journey. Then we drove the camels, fearing pursuit, and we drove the sheep as hard as possible, so that they ran with us like horses until we reached al-'Adasah. The sheep slowed us down at al-Rabadhah ⁹⁴, so we left them with a group of my companions who guided them slowly, while the camels were driven and brought to Medina to the Prophet, may God bless him and grant him peace. Muhammad used to say: "I left Dariyyah and did not take a step until I arrived at Batan Nakhl ⁹⁵." The camels were brought—one hundred and fifty—and the sheep, which were three thousand. When we arrived, the Messenger of God, may God bless him and grant him peace, took a fifth ⁹⁶ of them, then distributed the remainder among his companions. They valued a camel as equal to ten sheep, and each man received his share. Expedition of Banu Lihyan Abd al-Malik ibn Wahb Abu al-Hasan al-Aslami narrated to me from 'Ata' ibn Abi Marwan, who said: The Messenger of God, may God bless him and grant him peace, set out at the new moon of Rabi' al-Awwal in the year six, and he reached Ghuran and 'Usfan ⁹⁷, and was absent for fourteen nights. Ma'mar narrated to me from al-Zuhri from Ibn Ka'b ibn Malik, and Yahya ibn Abd Allah ibn Abi Qatadah narrated to me from Abd Allah ibn Abi Bakr ibn Hazm, and others narrated to me, one of them adding to the other. They said: The Messenger of God, may God bless him and grant him peace, felt intense grief over 'Asim ibn Thabit and his companions ⁹⁸, so he set out with two hundred men, among whom were twenty horses, and camped at Madrib al-Qubbah ⁹⁹ in the area of al-Jurf. He encamped at the beginning of his day, making it appear that he intended to go to Syria. Then he set out in the afternoon, passing by Ghurabat ¹⁰⁰, then by Bin ¹⁰¹, until he came out at the small rocks of al-Thamam ¹⁰², where he met the road. Then he hastened his pace until he reached Batan Ghuran, where his companions had been killed. He invoked mercy upon them and said: "Blessed be your martyrdom!" Lihyan heard of him and fled to the mountain tops, so he could not capture any of them. He stayed for a day or two and sent out raiding parties in every direction, but they could not capture anyone. Then he set out until he came to 'Usfan. The Messenger of God, may God bless him and grant him peace, said to Abu Bakr: "The Quraysh have heard of my march and that I have reached 'Usfan, and they are afraid that I might come to them. Go out with ten horsemen." So Abu Bakr went out with them until they reached al-Ghamim, then Abu Bakr returned to the Messenger of God, may God bless him and grant him peace, without meeting anyone. The Messenger of God, may God bless him and grant him peace, said: "This will reach the Quraysh and frighten them, and they will fear that we intend to attack them." At that time, Khubayb ibn 'Adi was in their hands. The news reached the Quraysh that the Messenger of God, may God bless him and grant him peace, had reached al-Ghamim. The Quraysh said: "Muhammad has only come to al-Ghamim to rescue Khubayb." Khubayb and his two companions were bound in iron chains, and they placed fetters around their necks, saying: "Muhammad has reached Dajnan and is about to enter upon us!" Mawiyyah came to Khubayb and told him the news, saying: "Your companion has reached Dajnan, seeking you." Khubayb said: "Indeed?" She said: "Yes." Khubayb said: "God does as He wills!" She said: "By God, they are only waiting for the sacred month to end, then they will take you out and kill you, saying, 'Do you think Muhammad attacked us in the sacred month while we do not consider it lawful to kill his companion in the sacred month?'" He was a prisoner with them, and they feared that the Messenger of God, may God bless him and grant him peace, might enter upon them. The Messenger of God, may God bless him and grant him peace, returned to Medina, saying: "Returning, repenting, worshipping, praising our Lord! O God, You are the Companion on the journey and the Successor over the family! O God, I seek refuge in You from the hardship of travel, the sorrow of return, and the evil sight in family and wealth! O God, bring us to a good destination that leads to good, forgiveness from You and pleasure!" The Messenger of God, may God bless him and grant him peace, was absent from Medina for fourteen nights. He had appointed Ibn Umm Maktum over Medina. This was in the year six, in al-Muharram, and this was the first time he said this supplication, as all our companions mentioned. Expedition of al-Ghabah Abd al-Aziz ibn 'Uqbah ibn Salamah ibn al-Akwa' narrated to me from Iyas ibn Salamah from his father, who said: 'Uyaynah launched a raid on the night of Wednesday, three nights before the end of Rabi' al-Akhir in the year six. We went out with the Messenger of God, may God bless him and grant him peace, in pursuit of him on Wednesday. We were absent for five nights and returned on Monday night. The Messenger of God, may God bless him and grant him peace, appointed Ibn Umm Maktum over Medina. Musa ibn Muhammad ibn Ibrahim narrated to me from his father, and Yahya ibn Abd Allah ibn Abi Qatadah, 'Ali ibn Yazid, and others narrated to me, each narrating a portion. They said: The milch camels ¹⁰³ of the Messenger of God, may God bless him and grant him peace, were twenty in number, from various sources: some from the spoils of Dhat al-Riqa', and some that Muhammad ibn Maslamah had brought from Najd. They used to graze at al-Bayda' ¹⁰⁴ and beyond al-Bayda'. When that area became barren, they moved them closer to al-Ghabah, where they could feed on its tamarisk and tamarisk-like trees, and they would go out in the morning to the trees. Abu Abd Allah said: "Al-Ghadiyah" means camels that go out in the morning to the 'idah trees, such as umm ghaylan and others; "al-Wadi'ah" means camels that graze on khumd plants; "al-Awarik" means camels that graze on arák trees. The herdsman used to return with their milk every night at sunset. Abu Dharr had asked the Messenger of God, may God bless him and grant him peace, for permission to go to the milch camels. The Messenger of God, may God bless him and grant him peace, said: "I fear for you from these exposed areas, that they might raid you. We do not feel safe from 'Uyaynah ibn Hisn and his people; they are on one of their borders." But Abu Dharr insisted, saying: "O Messenger of God, permit me." When he insisted, the Messenger of God, may God bless him and grant him peace, said: "It is as if I see you: your son has been killed, your wife captured, and you come leaning on your staff." Abu Dharr used to say: "How amazing I am! The Messenger of God, may God bless him and grant him peace, says 'It is as if I see you,' and I insisted! By God, it happened exactly as the Messenger of God, may God bless him and grant him peace, said."

Al-Miqdad ibn 'Amr used to say: "On the night of the raid ¹⁰⁵, my horse became restless, pawing the ground and neighing without stopping. Abu Ma'bad said, 'By Allah, something is wrong with it!' We looked at its manger ¹⁰⁶, and it was full of fodder. He said, 'It is thirsty!' He offered it water, but it refused. When dawn broke, he saddled it, put on his armor, and went out to pray the morning prayer with the Messenger of Allah (peace be upon him), but he saw nothing. The Prophet entered his house, and al-Miqdad returned home, but his horse would not settle. He removed its saddle and armor and lay down, crossing one leg over the other ¹⁰⁷. Then someone came to him and said, 'The horses have been alarmed!'" Abu Dharr used to say: "By Allah, we were in our dwelling, and the milch camels ¹⁰⁸ of the Messenger of Allah had been brought back, watered, and milked at nightfall ¹⁰⁹, and we had slept. During the night, 'Uyayna ¹¹⁰ surrounded us with forty horsemen. They shouted at us while standing over our heads. My son went out to confront them, and they killed him. His wife and three others were with him and escaped. I moved away from them, and they were distracted from me by the release of the camels' hobbles ¹¹¹. Then they shouted behind them, and that was the last I saw of them. I came to the Prophet (peace be upon him) and told him, and he was smiling." Salamah ibn al-Akwa' used to say: "I set out in the morning, heading to the wooded area ¹¹² for the milch camels of the Messenger of Allah to deliver their milk, until I met a slave of 'Abd al-Rahman ibn 'Awf who was with some camels of 'Abd al-Rahman ibn 'Awf. They had missed their location and found the milch camels of the Messenger of Allah. He told me that 'Uyayna ibn Hisn had raided the milch camels of the Messenger of Allah with forty horsemen, and he told me that they had seen reinforcements later sent to 'Uyayna." Salamah said: "I brought my horse back to Medina until I reached Thaniyyat al-Wada' ¹¹³ and shouted at the top of my voice: 'O morning calamity!' three times, making it heard between the two lava fields ¹¹⁴." Musa ibn Muhammad narrated to me from 'Asim ibn 'Umar from Mahmud ibn Labid, who said: "He called out: 'To arms! To arms!' three times, then stood still on his horse until the Messenger of Allah (peace be upon him) appeared, clad in iron and wearing a helmet ¹¹⁵. He stood still. The first to come to him was al-Miqdad ibn 'Amr, wearing a coat of mail and a helmet ¹¹⁶, with his sword drawn. The Messenger of Allah tied a banner to his spear and said, 'Go until the cavalry catches up with you; we are following you.'" Al-Miqdad said: "I set out, asking Allah for martyrdom, until I caught up with the rear of the enemy. One of their horses had become exhausted ¹¹⁷, so its rider dismounted and rode behind one of his companions. I took the exhausted horse, and it was a weak ¹¹⁸, chestnut, thoroughbred that could not run fast. They had ridden it from the far end of the wooded area, and it was worn out. I tied a piece of bowstring around its neck and let it go, saying, 'If anyone passes by and takes it, I will come with my mark on it.' Then I caught up with Mas'adah and stabbed him with a spear that had the banner on it, but the spear slipped. He turned to face me and stabbed me. I grabbed the spear with my arm and broke it, but he escaped from me. I set up my banner and said, 'Let my companions see it.'" "Abu Qatadah caught up with me, marked with a yellow turban on his horse. I rode alongside him for a while, looking at the back of Mas'adah. He urged his horse forward and passed mine, showing that his horse was faster than mine until he disappeared from my sight. Then I caught up with him, and he was taking off his cloak. I shouted, 'What are you doing?' He said, 'I am doing good, just as you did with the horse.' He had killed Mas'adah and covered him with the cloak. We returned, and there was a horse in the hand of 'Ulbah ibn Zayd al-Harithi. I said, 'That is my horse, and my mark is on it!' He said, 'Come to the Prophet,' and he considered it spoils." Salamah ibn al-Akwa' set out on foot, running like a wild beast to outpace the horses. Salamah said: "I caught up with the people and began shooting them with arrows, saying as I shot: 'Take this from me, I am the son of al-Akwa'!' Some of their horsemen would turn back against me, but when they headed toward me, I would flee and outrun them. I would head to a rugged place ¹¹⁹, take a position overlooking them, and shoot arrows when I could, saying: 'Take this, I am the son of al-Akwa'! Today is the day of the suckling ¹²⁰!' I kept fighting them and saying, 'Stop a little, your masters from the Emigrants and Helpers will catch up with you.' This only increased their rage, and they would turn against me, but I would outrun them until I drove them to Dhu Qarad ¹²¹." "The Messenger of Allah (peace be upon him) caught up with us, along with the cavalry, in the evening. I said, 'O Messenger of Allah, the people are thirsty and have no water except at such-and-such a watering place ¹²². If you send me with a hundred men, I will recover the livestock they have taken and seize the people by their necks.' The Messenger of Allah said, 'You have been given authority, so be lenient ¹²³.' Then the Prophet said, 'They are being entertained in Ghatafan ¹²⁴.'" Khalid ibn Ilyas narrated to me from Abu Bakr ibn 'Abd Allah ibn Abi Jahm, who said: "The cavalry gathered, and they were eight: al-Miqdad, Abu Qatadah, Mu'adh ibn Ma'is, Sa'd ibn Zayd, Abu 'Ayyash al-Zuraqi, Muhriz ibn Nadlah, 'Ukashah ibn Mihsan, and Rabi'ah ibn Aktham." Musa ibn Muhammad narrated to me from 'Asim ibn 'Umar ibn Qatadah, who said: "From the Emigrants were three: al-Miqdad, Muhriz ibn Nadlah, and 'Ukashah ibn Mihsan. From the Helpers were: Sa'd ibn Zayd, who was their commander, Abu 'Ayyash al-Zuraqi, the horseman of Jalwa ¹²⁵, 'Abbad ibn Bishr, Usayd ibn Hudayr, and Abu Qatadah." Abu 'Ayyash said: "I showed off on my horse, and the Messenger of Allah said to me, 'If only you had given your horse to someone more skilled than you, so he could follow the cavalry!' I said, 'I am the most skilled horseman, O Messenger of Allah.' I spurred it, but it had not run fifty cubits before it threw me. Abu 'Ayyash used to say, 'How strange! The Messenger of Allah says, "If only you had given this horse of yours to someone more skilled than you," and I say, "I am the most skilled horseman!"'" They said: "The alarm went to Banu 'Amr ibn 'Awf, and reinforcements came. The horses kept coming, along with men on foot, camels, and people taking turns on camels and donkeys, until they reached the Messenger of Allah at Dhu Qarad. They recovered ten milch camels, but the people escaped with the remaining ten. Muhriz ibn Nadlah was an ally ¹²⁶ in 'Abd al-Ashhal. When the alarm called out, 'To arms! To arms!' there was a horse belonging to Muhammad ibn Maslamah called Dhu al-Limmah ¹²⁷, tied in a garden. When it heard the neighing of horses, it neighed and moved about in the garden on its tether. The women said to him, 'O Muhriz, what about this horse? It is, as you see, a stout ¹²⁸ and complete horse; ride it and catch up with the banner!' He saw the banner of the Messenger of Allah being carried by Sa'd past al-'Uqab ¹²⁹. They said: 'He set out, crossed the valley of Qanat ¹³⁰, and overtook al-Miqdad. He caught up with the people at Hayqa ¹³¹ and stopped them, and they stopped. He fought them for a while with his spear, and Mas'adah attacked him.'"

He stabbed him with the spear, breaking it in his spine, and took Muhriz's spear, while his horse bolted ¹³² until it returned to its stable. When the women and the people of the house saw him, they said, 'He has been killed.' It is said that Muhriz was on a horse that belonged to 'Ukkasha ibn Mihsan, called al-Janah, on which he fought. It is also said that the one who killed Muhriz ibn Nadla was Awthar. 'Abbad ibn Bishr came and caught up with Awthar, and they faced each other, thrusting with spears until their spears broke, then they resorted to swords. 'Abbad ibn Bishr attacked him, embraced him, then stabbed him with a dagger he had, and he died. 'Umar ibn Abi 'Atika narrated to me from Abu al-Aswad, from 'Urwa, who said: Awthar and 'Amr ibn Awthar were on a horse of theirs called al-Furut ¹³³, riding double, and 'Ukkasha ibn Mihsan killed them both. Zakariyya ibn Zayd narrated to me from 'Abdullah ibn Abi Sufyan, from his father, from Umm 'Amir bint Yazid ibn al-Sakan, who said: I was among those who urged Muhriz to join the Messenger of God, may God bless him and grant him peace. By God, we were in our fortress watching the dust cloud when Dhu al-Limma, the horse of Muhammad ibn Maslama, came until it reached its stable. I said, 'He has been struck, by God!' So we mounted a man from the tribe on the horse and said, 'Look for us to see if the Messenger of God has been harmed, then return to us quickly.' He went out swiftly ¹³⁴ until he caught up with the Messenger of God, may God bless him and grant him peace, at Hayqa among the people, then returned and informed us of the safety of the Messenger of God, may God bless him and grant him peace. So we praised God Almighty for the safety of the Messenger of God, may God bless him and grant him peace. Ibn Abi Sabra narrated to me from Salih ibn Kaysan, who said: Muhriz ibn Nadla said: A day before the two groups met, I saw the sky opened for me, and I entered the lowest heaven until I reached the seventh, and I reached the Lote Tree of the Utmost Boundary. It was said to me, 'This is your abode.' I presented this to Abu Bakr, who was one of the most insightful of people, and he said, 'Rejoice in martyrdom!' So he was killed the day after. Yahya ibn 'Abdullah ibn Abi Qatada narrated to me from his mother, from his father, who said: Abu Qatada said: I was washing my head, having washed one side, when I heard my horse Jarwa neighing and pawing the ground. I said, 'This is a battle that has come!' So I got up without washing the other side of my head, mounted, wearing my cloak. Then the Messenger of God, may God bless him and grant him peace, was shouting, 'To arms! To arms!' He said: I caught up with al-Miqdad ibn 'Amr and rode alongside him for a while, then my horse overtook him, as it was faster than his horse. Al-Miqdad—who had preceded me—had informed me of Mas'ada's killing of Muhriz. Abu Qatada said to al-Miqdad: 'O Abu Ma'bad, I will either die or kill Muhriz's killer.' So he spurred his horse and Abu Qatada caught up with them. Mas'ada stood before him, and Abu Qatada charged at him with the spear, breaking his spine, saying: 'Take it, and I am al-Khazraji!' Mas'ada fell dead. Abu Qatada dismounted and covered him with his cloak, and led his horse away, then went swiftly in pursuit of the people until they all gathered. Abu Qatada said: When the people passed by and saw Abu Qatada's cloak, they recognized it and said, 'This is Abu Qatada, killed!' One of them said, 'To God we return.' But the Messenger of God, may God bless him and grant him peace, said: 'No, but he is the slain of Abu Qatada, and he placed his cloak on him so that you would know that he is his slain.' So they left Abu Qatada with his slain and his spoils and his horse, and he took all of it. Sa'd ibn Zayd had taken his spoils, but the Prophet, may God bless him and grant him peace, said: 'No, by God! Abu Qatada killed him; give it to him.' 'Abdullah ibn Abi Qatada narrated to me from his father Abu Qatada, who said: When the Prophet, may God bless him and grant him peace, caught up with me that day and looked at me, he said: 'O God, bless him in his hair and his skin!' And he said: 'May your face prosper!' I said: 'And your face, O Messenger of God!' He said: 'Did you kill Mas'ada?' I said: 'Yes.' He said: 'What is this on your face?' I said: 'An arrow I was struck with, O Messenger of God.' He said: 'Come close to me!' So I came close to him, and he spat on it, and it never pained ¹³⁵ or festered afterwards. Abu Qatada died at the age of seventy, looking like a fifteen-year-old. He said: And he gave me that day Mas'ada's horse and weapons, and said: 'May God bless you in them!' Ibn Abi Sabra narrated to me from Sulayman ibn Suhaym, who said: Sa'd ibn Zayd al-Ash'ali said: On the day of al-Sarh, the alarm came to us. I was among Banu 'Abd al-Ashhal, putting on my armor and taking my weapons, and I mounted a horse of mine, a well-trained stallion called al-Najl ¹³⁶. I reached the Messenger of God, may God bless him and grant him peace, who was wearing armor and helmet, and I could see only his eyes. The horses were racing toward Qanat. He turned to me and said: 'O Sa'd, go; I have appointed you over the horses until I join you, God willing.' So I urged my horse for a while, then let it go, and it galloped swiftly. I passed by a worn-out horse and said, 'What is this?' I passed by Mas'ada, slain by Abu Qatada, and I passed by Muhriz, slain, which grieved me. I caught up with al-Miqdad ibn 'Amr and Mu'adh ibn Ma'is, and we galloped while looking at the dust of the people, with Abu Qatada in pursuit. I saw Ibn al-Akwa' racing ahead of the horses, shooting at them with arrows. They halted for a moment, and we caught up with them and exchanged blows for a while. I charged at Habib ibn 'Uyayna with my sword and cut off his left shoulder. He let go of the reins, and his horse bolted ¹³⁷, and he fell on his face. I attacked him and killed him, and took his horse. Our battle cry was 'Amut! Amut!' We have heard another account of the killing of Habib ibn 'Uyayna. Musa ibn Muhammad ibn Ibrahim narrated to me from his father, who said: When the Muslims and the enemy joined battle, and Muhriz ibn Nadla was killed among them, Abu Qatada went out against him and killed Mas'ada. Awthar and 'Amr ibn Awthar were killed by 'Ukkasha ibn Mihsan. Habib ibn 'Uyayna was on his horse, along with a group of Malik ibn Hudhayfa ibn Badr, and al-Miqdad ibn 'Amr killed them. They said: The people gathered at Dhu Qarad, and the Messenger of God, may God bless him and grant him peace, performed the prayer of fear. Sufyan ibn Sa'id and Ibn Abi Sabra narrated to me from Abu Bakr ibn 'Abdullah ibn Abi Jahm, from 'Ubaydullah ibn 'Utba, from Ibn 'Abbas, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, stood facing the qibla, and lined up one group behind him and another group facing the enemy. He prayed with the group behind him one rak'a and two prostrations, then they left and stood in the place of their companions, and the others came forward. The Messenger of God, may God bless him and grant him peace, prayed with them one rak'a and two prostrations. So the Messenger of God, may God bless him and grant him peace, had two rak'as, and each man from the two groups had one rak'a. Malik ibn Abi al-Rijal narrated to me from 'Abdullah ibn Abi Bakr ibn Hazm, from 'Umara ibn Ma'mar, who said: The Messenger of God, may God bless him and grant him peace, stayed at Dhu Qarad for a day and a night, awaiting news ¹³⁸, and he distributed among every hundred of his Companions a camel to slaughter. They were five hundred, and it is said they were seven hundred. They said: The Messenger of God, may God bless him and grant him peace, appointed Ibn Umm Maktum over Medina. Sa'd ibn 'Ubada remained with three hundred of his people guarding Medina for five nights until the Prophet, may God bless him and grant him peace, returned. He sent to the Prophet, may God bless him and grant him peace, loads of dates and ten camels at Dhu Qarad. Among the people was Qays ibn Sa'd on his horse called al-Ward, and it was he who brought the camels ¹³⁹ and dates to the Prophet, may God bless him and grant him peace.

The Messenger of God, may God bless him and grant him peace, said: "O Qays, your father sent you as a horseman, strengthened the mujahidin ¹⁴⁰, and guarded Medina from the enemy. O God, have mercy on Sa'd and the family of Sa'd!" Then the Messenger of God, may God bless him and grant him peace, said: "Excellent is the man Sa'd ibn 'Ubada!" The Khazraj spoke and said: "O Messenger of God, he is our house ¹⁴¹ and our master and the son of our master! They used to feed during drought, carry the burden ¹⁴², entertain the guest, give during calamity, and bear for the tribe!" The Prophet, may God bless him and grant him peace, said: "The best of people in Islam are the best of them in the pre-Islamic period, if they acquire understanding in religion." When the Messenger of God, may God bless him and grant him peace, reached the well of Hamm, they said: "O Messenger of God, will you not name the well of Hamm?" The Prophet, may God bless him and grant him peace, said: "No, but one of you should buy it and give it in charity." So Talha ibn 'Ubayd Allah bought it and gave it in charity. Musa ibn Muhammad narrated to me from his father, who said: "The commander of the horsemen was al-Miqdad until the Messenger of God, may God bless him and grant him peace, caught up with them at Dhu Qarad." Muhammad ibn al-Fadl ibn 'Ubayd Allah ibn Rafi' ibn Khadij narrated to me from al-Miswar ibn Rif'a from Tha'laba ibn Abi Malik, who said: "Sa'id ibn Zayd was the commander of the people." He said to Hassan ibn Thabit: "Do you see where you made al-Miqdad the head of the expedition while you know that the Messenger of God appointed me over the expedition, and you know that the crier called out: 'To arms!' Al-Miqdad was the first to come forward. The Messenger of God, may God bless him and grant him peace, said: 'Go until the horses catch up with you.' So he went first, then we gathered later with the Prophet, may God bless him and grant him peace, and al-Miqdad had gone before us. Then the Messenger of God appointed me over the expedition." Hassan said: "O cousin, by God, I only intended the rhyme when I said: 'On the morning of the horsemen of al-Miqdad...' ¹⁴³" So Sa'd ibn Zayd swore that he would never speak to Hassan again. The established view with us is that their commander was Sa'd ibn Zayd al-Ashhal. They said: "When the Messenger of God, may God bless him and grant him peace, reached Medina, the wife of Abu Dharr came on the she-camel of the Messenger of God, may God bless him and grant him peace, al-Qaswa' ¹⁴⁴, and she had been in the pasture. Among the camels was the camel of Abu Jahl, which the Muslims had taken as booty. She entered upon the Messenger of God, may God bless him and grant him peace, and informed him of the news of the people. Then she said: 'O Messenger of God, I vowed that if God saved me on it, I would slaughter it and eat from its liver and hump.' The Prophet, may God bless him and grant him peace, smiled and said: 'How bad is what you have repaid it: God carried you on it and saved you, then you slaughter it! There is no vow in disobedience to God nor in what you do not possess. It is only a she-camel from my camels. Return to your family with the blessing of God.'" Fa'id, the freed slave of 'Abd Allah, narrated to me from 'Abd Allah ibn 'Ali from his grandmother Salma, who said: "I saw a milch camel ¹⁴⁵ at the door of the Messenger of God, may God bless him and grant him peace, called al-Samra'. I recognized it and entered upon the Messenger of God, may God bless him and grant him peace, and said: 'This is your milch camel al-Samra' at your door.' The Messenger of God, may God bless him and grant him peace, came out rejoicing, and behold, its halter was in the hand of the nephew of 'Uyayna. When the Messenger of God, may God bless him and grant him peace, saw it, he recognized it and said: 'What is with you?' He said: 'O Messenger of God, I have gifted you this milch camel.' The Prophet, may God bless him and grant him peace, smiled and took it from him. Then he stayed a day or two, then ordered for him three uqiyas ¹⁴⁶ of silver, but he began to complain. He said: I said: 'O Messenger of God, do you reward him for a she-camel from your own camels?' The Messenger of God, may God bless him and grant him peace, said: 'Yes, and he is displeased with me!' Then the Messenger of God, may God bless him and grant him peace, prayed the noon prayer, then ascended the pulpit, praised God and extolled Him, then said: 'A man gives me a she-camel from my own camels, which I recognize as I recognize some of my family, then I reward him for it, and he remains displeased with me. I have almost resolved not to accept a gift except from a Qurayshi or an Ansari ¹⁴⁷—' Abu Hurayra used to say: 'or a Thaqafi or a Daws.'" Account of those killed among the Muslims and among the polytheists Among the Muslims, one: Muhriz ibn Nadla, killed by Mas'ada. Among the polytheists were killed: Mas'ada ibn Hakama, killed by Abu Qatada; Awthar and his son 'Amr ibn Awthar, killed by 'Ukasha ibn Mihsan; and Habib ibn 'Uyayna, killed by al-Miqdad. And Hassan ibn Thabit said... The expedition of 'Ukasha ibn Mihsan to al-Ghamr ¹⁴⁸ in the month of Rabi' al-Awwal in the year six Ibn Abi Sabra narrated to me from 'Abd Rabbih ibn Sa'id, who said: I heard a man from Banu Asad ibn Khuzayma narrating to al-Qasim ibn Muhammad, saying: "The Messenger of God, may God bless him and grant him peace, sent 'Ukasha ibn Mihsan with forty men—among them Thabit ibn Aqram, Shuja' ibn Wahb, and Yazid ibn Ruqaysh. He set out quickly, hastening the journey. The people got wind of them and fled from their water source, settling in the highlands of their land. He reached the water and found the dwellings empty. He sent scouts to seek news or see fresh tracks. Shuja' ibn Wahb returned to him and informed him that he had seen tracks of camels nearby. They moved out and went until they captured a lookout of theirs who had been watching during the night, listening for sounds. When morning came, he slept, and they took him while he was asleep. They said: 'Tell us the news of the people!' He said: 'Where are the people? They have gone to the highlands of their land!' They said: 'And the camels?' He said: 'With them.' One of them struck him with a whip in his hand. He said: 'Will you grant me safety for my blood, and I will lead you to camels belonging to their cousins, who do not know of your march against them?' They said: 'Yes.' They set off with him. He went until he went far, and they feared that he might be treacherous with them. They brought him close and said: 'By God, you must tell us the truth or we will strike your neck!' He said: 'You will see them from this thicket ¹⁴⁹.' He said: They ascended the thicket and behold, there were camels grazing. They raided them and captured them, while the Bedouins fled in every direction. 'Ukasha forbade pursuit. They drove away two hundred camels and brought them down to Medina. They released the man and arrived before the Prophet, may God bless him and grant him peace. None of them was harmed, nor did they encounter any treachery. The expedition of Muhammad ibn Maslama to Dhu al-Qassa against Banu Tha'laba and 'Uwal in Rabi' al-Akhir 'Abd Allah ibn al-Harith narrated to me from his father, who said: "The Prophet, may God bless him and grant him peace, sent Muhammad ibn Maslama with ten men. He came upon them at night. The people lay in ambush until he and his companions slept. They surrounded them, being a hundred men. The people were not aware until arrows struck them. Muhammad ibn Maslama leaped up with his bow, and shouted to his companions..."

The weapons! So they leaped and exchanged shots for a while of the night. Then the Bedouins charged with spears and killed three of them. Then Muhammad's companions withdrew to him and killed a man from the people. Then the people charged and killed those who remained. Muhammad ibn Maslamah fell wounded, struck on his heel so that he could not move. They stripped them of their clothes and departed. A man passed by the slain and said, 'To Allah we belong and to Him we return.' When Muhammad heard him, he stirred, and behold, he was a Muslim man. He offered Muhammad food and drink and carried him until he brought him to Medina. The Prophet ¹⁵⁰ sent Abu 'Ubaydah ibn al-Jarrah with forty men to their place of death, but he found no one. He drove away some camels and then returned. Abu 'Abdillah said: I mentioned this expedition to Ibrahim ibn Ja'far ibn Mahmud ibn Muhammad ibn Maslamah, and he said: My father told me that Muhammad ibn Maslamah set out with ten men: Abu Na'ilah, al-Harith ibn Aws, Abu 'Abs ibn Jabr, Nu'man ibn 'Asr, Muhayyisah ibn Mas'ud, Huwayyisah, Abu Burdah ibn Niyar, two men from Muzaynah, and a man from Ghatafan. The two Muzaynis were killed.

1. bahashū : They welcomed him warmly, showing joy and eagerness.
2. ḥurran : Free land; i.e., they would never set foot on his territory as free men (or never violate his sovereignty).
3. a-fa-nanzilu : Should we submit (to his judgment)?
4. al-mukhallaqah : The pillar that was perfumed or marked with saffron; a specific pillar in the Prophet's mosque.
5. Muhammad ibn ‘Abd al-Rahman ibn Thawban : A reliable narrator from the generation of the Followers (tabi‘un).
6. Qur’an 9:102 : Surah al-Tawbah, verse 102: 'And others who acknowledged their sins; they mixed a righteous deed with another evil. Perhaps Allah will turn to them in forgiveness.'
7. Qur’an 8:27 : Surah al-Anfal, verse 27: 'O you who have believed, do not betray Allah and the Messenger and do not betray your trusts while you know [the consequence].'
8. Qur’an 5:41 : Surah al-Ma’idah, verse 41: 'O Messenger, let not those who hasten into disbelief grieve you, [of] those who say, "We believe" with their mouths but their hearts believe not.'
9. ḥajafa : A type of shield, often made of leather or hide, used in pre-Islamic and early Islamic warfare.
10. sakar : A type of intoxicating drink, possibly made from dates or other fruits, similar to wine but distinct in preparation.
11. Ku‘ayba : A woman from the Anṣār, known for nursing the wounded during battles; her name is a diminutive form of Ka‘b.
12. shanadha : A saddlecloth or pad made of palm fiber, used under the saddle to protect the animal's back.
13. ‘iyādh : Refuge or protection; here it refers to seeking Sa‘d’s protection and favor.
14. al-mūsā : Literally 'the razor'; a metaphor for male circumcision, indicating adult Jewish males who have undergone the rite.
15. sab‘ati arqi‘a : Literally 'seven patches' or 'seven layers'; a reference to the seven heavens, emphasizing the divine origin of the judgment.
16. ibnat al-Ḥārith : The daughter of al-Ḥārith; likely a woman from the Anṣār whose house was used to hold the captives.
17. khudūd : Trenches or ditches dug in the ground; here used for the execution of the Banū Qurayẓa.
18. ḥulla shaqḥiyya : A type of garment, possibly a striped or multicolored robe, worn as a sign of honor or for special occasions.
19. مَكَانِهِ : Literally 'its place'; here referring to the proper place or source of honor, possibly meaning the Prophet or his community.
20. كُلّ مُقَلْقَلٍ : Idiom meaning 'every shaken thing' or 'every movable thing', i.e., he left no stone unturned in his efforts.
21. جَابَذَ : From the root j-b-dh, meaning to pull or wrestle; here it indicates a physical struggle.
22. مَنْ فِيهِ : Literally 'whoever has in him'; meaning whoever has any good or virtue.
23. ذَفّفَ : To finish off a wounded person, to give the death blow.
24. ابْنِ خِرَاشٍ : Ibn Khirash is identified as a person who believed in the Prophet and advised his people, the Banu Qurayza, to follow him.
25. رُمَّتُهُ : Remains, bones, or decayed body; here referring to the corpse or skeleton.
26. Mūsā b. ʿUbayda : A narrator in the chain of transmission, known for being weak in hadith.
27. ḥattā naltaqiya naḥnu wa-antunna : Literally 'until we meet you'; here it means until the Day of Judgment or a future encounter.
28. fī rijālikunna : Literally 'in your men'; meaning if your men have any merit or worth.
29. fadūkunna : They would ransom you; i.e., your men would pay to free you.
30. falzamna : Imperative feminine plural: 'adhere to' or 'hold fast to'.
31. al-Nabīt : A clan or group within the Ansar; possibly a variant of al-Nabit.
32. bawāʾ : A method of distribution by casting lots, where shares are assigned randomly.
33. aḥdhā : To give a gift or a portion without it being a formal share in the spoils.
34. mūfiyan : A full or complete portion, implying a generous allocation.
35. ḥaythu ṣāra : Literally 'wherever it fell'; refers to the outcome of the lot, which the Prophet accepted without choosing.
36. Sa'd : Sa'd ibn Mu'adh, a prominent companion of the Prophet Muhammad and chief of the Aws tribe in Medina.
37. Jibril : The angel Gabriel, the messenger angel who brought revelation to the prophets.
38. Rasul Allah : Messenger of God, referring to the Prophet Muhammad.
39. istabraq : A type of fine silk brocade, often associated with paradise.
40. 'Arsh al-Rahman : The Throne of the All-Merciful, a reference to God's throne in Islamic cosmology.
41. Sa'd ibn Mu'adh : A companion of the Prophet, known for his role in the Battle of the Trench and the judgment of Banu Qurayza.
42. Ku'ayba : A place or tent; possibly a location in Medina.
43. Banu 'Abd al-Ashhal : A clan of the Aws tribe in Medina.
44. Abu 'Abd Allah : A narrator; possibly referring to a specific scholar.
45. Ibn 'Abbas : Abdullah ibn Abbas, a cousin of the Prophet and a renowned commentator of the Quran.
46. Abu 'Amr : The kunya (patronymic) of Sa'd ibn Mu'adh.
47. Umm Sa'd : The mother of Sa'd ibn Mu'adh, named Kabsha bint Ubayd.
48. jalada wa hadda : Arabic phrase meaning firmness and sharpness, praising Sa'd's qualities.
49. 'Umar ibn al-Khattab : The second Caliph of Islam, a close companion of the Prophet.
50. al-Khazraj : One of the two main Arab tribes in Medina (the other being Aws).
51. Sa'd ibn Zurara : A companion of the Prophet from the Khazraj tribe.
52. sidr : Lote tree leaves, used in washing the deceased for their cleansing properties.
53. kafur : Camphor, a fragrant substance used in the final washing of the deceased.
54. Suhariyya : Garments from Suhar, a town in Oman known for textile production.
55. Al Sabt : A family or clan in Medina.
56. 'A'isha : The wife of the Prophet Muhammad, daughter of Abu Bakr, and a narrator of many hadiths.
57. al-Baqi' : The cemetery of Medina, where many companions are buried.
58. Abu Sa'id al-Khudri : A companion of the Prophet, known for narrating many hadiths.
59. misk : Musk, a fragrant substance often associated with paradise.
60. lahd : A niche dug into the side of the grave to place the body.
61. Hanthala : Hanthala ibn Abi 'Amir, a companion who was martyred and washed by angels.
62. munafiqun : Hypocrites, those who outwardly professed Islam but inwardly opposed it.
63. hakama : To judge; Sa'd ibn Mu'adh judged the Banu Qurayza after their surrender.
64. Banu Qurayza : A Jewish tribe in Medina that was besieged and judged after the Battle of the Trench.
65. 'Uqayl : A person or place; possibly a location in Medina.
66. al-Waqidi : Muhammad ibn 'Umar al-Waqidi, a famous early Muslim historian and biographer.
67. Abu Na'ila : A companion; possibly a kunya of one of the men.
68. sabbaha : To glorify God, saying 'Subhan Allah' (Glory be to God).
69. Allahu akbar : God is the Greatest, a phrase used in prayers and other contexts.
70. takbir : The act of saying 'Allahu akbar'.
71. ihtasibuka 'inda Allah : I count you as a treasure with God, meaning she entrusts him to God's reward.
72. Balharith ibn al-Khazraj : A sub-tribe of the Khazraj in Medina.
73. qatalaha bihi : He killed her because of him; possibly referring to the woman who dropped the millstone.
74. Banū Qurayẓah : A Jewish tribe in Medina that was besieged and punished after the Battle of the Trench.
75. Banū al-Naḍīr : A Jewish tribe in Medina that was expelled after a conspiracy against the Prophet.
76. Yathrib : The pre-Islamic name of Medina.
77. campaign of the Trench : The Battle of the Trench (al-Khandaq) in 627 CE, where the Muslims defended Medina against a confederation of tribes.
78. found them : The text has a lacuna here; the meaning is inferred.
79. Sa‘d ibn Mu‘ādh : A prominent companion of the Prophet who died shortly after the Battle of the Trench.
80. at the head of fifty-four months : Referring to the Hijri calendar; this indicates the date relative to the Hijra.
81. ‘Uranah : A valley near Mecca, close to ‘Arafat.
82. a sign between you and him : The Prophet foretold that ‘Abdullāh would feel fear when seeing Sufyān.
83. Aḥābīsh : A confederation of tribes allied with the Quraysh.
84. trembling : The Arabic 'aqṭuru' means to tremble or shake.
85. ‘Aṣr : The afternoon prayer.
86. foam : The froth on top of freshly milked milk.
87. took him unawares : The Arabic 'ightarartuhu' means to catch someone off guard.
88. Lean on this : The Arabic 'takhassar' means to lean on a staff while walking.
89. al-Qurṭā’ : A place name; the expedition is named after it.
90. al-ghārah : A sudden, swift military raid or attack, often at dawn, aimed at taking the enemy by surprise.
91. al-Sharabah : A place name; a location in Najd, possibly a watering hole or valley.
92. ʿaṭṭanū : They made their camels kneel at the watering place, a common practice for resting and watering livestock.
93. Ḍariyyah : A place name; a location in the region of Najd, near Medina.
94. al-Rabadhah : A place name; a location near Medina, known as a grazing area.
95. Baṭn Nakhl : A valley or lowland area near Medina, known for palm trees.
96. khammasahu : He took one-fifth (khums) of the spoils, as prescribed in Islamic law for the state's share.
97. Ghurān wa ʿUsfān : Two place names; Ghuran is a valley near Mecca, and 'Usfan is a location between Mecca and Medina.
98. ʿĀṣim ibn Thābit wa aṣḥābihi : Refers to the companions killed at the well of Ma'unah, a tragic event where a group of Muslims were ambushed.
99. Maḍrib al-Qubbah : A place name; literally 'the place where the dome is pitched,' possibly a campsite.
100. Ghurābāt : A place name; plural of Ghurab, meaning 'ravens,' possibly a location with dark rocks.
101. Bīn : A place name; a valley or area near Medina.
102. Ṣukhayrāt al-Thamām : A place name; 'small rocks of the panic grass,' a location with small rocks and a type of grass.
103. liqāḥ : Milch camels; female camels that are milked, often kept for their milk production.
104. al-Bayḍāʾ : A place name; 'the white one,' likely a white-colored plain or area near Medina.
105. laylat al-sarh : The night of the raid; refers to a specific night when the horses were restless before an attack.
106. āriyyahā : Manger or feeding trough for horses.
107. ja'ala iḥdā rijlayhi 'alā al-ukhrā : A posture of relaxation, crossing one leg over the other while lying down.
108. liqāḥ : Milch camels; female camels that are milked.
109. ʿatamatuhā : The time of nightfall, approximately the first third of the night.
110. ʿUyayna : ʿUyayna ibn Ḥiṣn, a chieftain of the tribe of Ghatafan, who led the raid.
111. ʿuqul al-liqāḥ : The hobbles or ropes used to tie the camels' legs to prevent them from wandering.
112. al-ghāba : A wooded area or forest near Medina where the camels were pastured.
113. Thaniyyat al-Wadāʿ : A mountain pass near Medina, known as the 'Pass of Farewell'.
114. lābatayhā : The two lava fields (black rocky terrains) surrounding Medina.
115. muqannaʿan : Wearing a helmet or a face-covering armor.
116. al-mighfar : A helmet, specifically a mail coif or head protection.
117. adhamma : Became exhausted or worn out from running.
118. ḍaraʿ : Weak, thin, or emaciated.
119. al-makān al-muʿwir : A rugged or elevated place, difficult to access.
120. yawm al-ruḍḍaʿ : The day of the suckling; a reference to the raid on the milch camels.
121. Dhī Qarad : A place near Medina, about a day's journey away.
122. aḥsāʾ : Watering places or springs, often with shallow water.
123. malakta fa-asjiḥ : A phrase meaning 'You have been given authority, so be lenient' or 'act with moderation'.
124. Ghaṭafān : A powerful tribe in Najd, often in conflict with the early Muslims.
125. Jalwa : The name of a horse; literally means 'brightness' or 'splendor'.
126. ḥalīf : An ally or confederate, often from a different tribe.
127. Dhū al-Limmah : A horse's name; literally 'the one with the mane'.
128. ṣanīʿ : Stout, strong, or well-built.
129. al-ʿUqāb : A place or mountain near Medina; also means 'eagle'.
130. Wādī Qanāt : A valley in Medina.
131. Hayqā : A place name; possibly a location near Dhu Qarad.
132. عار : Literally 'bolted' or 'ran away'; refers to a horse fleeing in panic.
133. الفرط : Name of a horse; literally 'the forerunner' or 'the one that goes ahead.'
134. محضرًا : Swiftly, at a fast pace; from the root meaning 'to hasten.'
135. ضرب : Here means 'pained' or 'hurt'; a variant reading.
136. النجل : Name of a horse; literally 'offspring' or 'noble breed.'
137. تتايع : Bolted or ran away uncontrollably; said of a horse.
138. يتحسب : Awaiting news or information; from the root meaning 'to reckon' or 'to expect.'
139. الجزر : Plural of jazur, meaning 'camels' (specifically those slaughtered for food).
140. mujāhidīn : Those who engage in jihad, spiritual or military struggle in the path of God.
141. baytunā : Literally 'our house'; here it means the noble family or household of the tribe.
142. al-kall : Burden or heavy responsibility; often refers to dependents or financial burdens.
143. al-qāfiya : The rhyme or final word of a line of poetry; here it refers to the poetic line composed by Hassan.
144. al-Qaṣwā' : The name of the Prophet's she-camel, meaning 'the one with a cut ear' or similar.
145. laqūḥ : A milch camel, one that gives milk.
146. ūqiyya : A unit of weight; approximately 40 grams of silver.
147. Anṣārī : A helper; refers to the Medinan converts who supported the Prophet after the Hijra.
148. al-Ghamr : A place name; a valley or region in Arabia.
149. al-ẓurayb : A thicket or dense vegetation; a place where one can hide.
150. al-Nabī : The Prophet Muhammad, peace be upon him.

The Second Part [1]

and al-Ghatafani. Muhammad ibn Maslamah was carried away from the battlefield among the dead. Muhammad said: When the expedition of Khaybar took place, I looked at one of the men who had struck me on the day of Dhu al-Qassah. When he saw me, he said: 'I have submitted my face to Allah!' So I said: 'You are more deserving!'

Among those who fled from them was al-Nuʿmān ibn Abī Juʿāl, along with ten men. Al-Nuʿmān was a man of the valley, possessing strength and archery. Al-Nuʿmān and Qurrah ibn Abī Aṣfar al-Ṣalʿī engaged in archery; Qurrah shot him and struck his heel, causing him to fall to the ground. Then al-Nuʿmān rose and shot him with an arrow of broad head, saying: "Take it from the youth!" The arrow lodged in his knee, crippling him, and he sat down. They recovered Diḥyah’s belongings, and he returned safely with them to Medina. Mūsā said: I heard another elder say: "It was a man from Quḍāʿah who had accompanied Diḥyah who recovered his belongings; he was the one who retrieved for him everything that had been taken from him and returned it to Diḥyah." Then Diḥyah returned to Medina and mentioned that to the Prophet (peace and blessings be upon him). The Prophet (peace and blessings be upon him) sought blood revenge for al-Hunayd and his son, and he ordered the march. So Zayd ibn Ḥārithah set out with him. Rifāʿah ibn Zayd al-Judhāmī had come to the Prophet (peace and blessings be upon him) as a delegate; the Prophet (peace and blessings be upon him) honored him, and he stayed in Medina. Then he asked the Prophet (peace and blessings be upon him) to write a document with him, so the Messenger of Allah (peace and blessings be upon him) wrote with him: "In the name of Allah, the Most Gracious, the Most Merciful. From Rifāʿah ibn Zayd to his people in general, and to those who join them, calling them to Allah and His Messenger. Whoever among them accepts is of the party of Allah and the party of His Messenger, and whoever apostatizes has a safe-conduct of two months." When Rifāʿah came to his people with the letter of the Prophet (peace and blessings be upon him), he read it to them, and they responded and hastened [to comply]. They proceeded to the site of the attack on Diḥyah al-Kalbī and found his companions had dispersed. Zayd ibn Ḥārithah arrived after them to the Messenger of Allah, so the Messenger of Allah (peace and blessings be upon him) sent him with five hundred men, and sent Diḥyah al-Kalbī back with him. Zayd traveled by night and concealed himself by day, with a guide from Banī ʿUdhrah. All of Ghatafān, Wāʾil, and those from Salāmāt and Bahrāʾ had gathered when Rifāʿah ibn Zayd came with the letter of the Prophet (peace and blessings be upon him), until they—the men and Rifāʿah—descended at Kurāʿ Ruʾayyah, unknown [to the enemy]. The ʿUdhrite guide came with Zayd ibn Ḥārithah until he led them to the attack, and they raided at dawn against al-Hunayd and his son and those in their encampment. They seized what they found and inflicted casualties among them, killing al-Hunayd and his son. They raided their livestock, camels, and women, taking a thousand camels, five thousand sheep, and a hundred women and boys as captives. The guide had brought them from the direction of al-Awlāj. When al-Ḍubayb heard of what Zayd ibn Ḥārithah had done, they mounted [to pursue]. Among those who mounted were Ḥibbān ibn Millah and his son. They approached the army and agreed that no one would speak except Ḥibbān ibn Millah. They had a sign among them: when one of them wanted to strike with his sword, he would say "Qawadī!" When they came upon the camp, they saw the multitude of captives, camels, women, and prisoners. They all advanced, and the one speaking was Ḥibbān ibn Millah, saying: "We are a Muslim people." The first to meet them was a man on a horse, brandishing his spear, who came driving them. One of them said: "Qawadī!" But Ḥibbān said: "Gently!" When they stopped before Zayd ibn Ḥārithah, Ḥibbān said to him: "We are a Muslim people." Zayd said to him: "Recite the Umm al-Kitāb!" Zayd would test each of them only by the Umm al-Kitāb, nothing more. Ḥibbān recited it, and Zayd said to him: "Proclaim among the army: 'What we have taken from them has become forbidden to us by the recitation of the Umm al-Kitāb.'" So the people returned [what they had taken], and Zayd forbade them to descend into the valley from which they had come. They spent the evening among their families, lying in wait for Zayd and his companions, listening until Zayd ibn Ḥārithah’s companions fell asleep. When they had quieted and slept, they rode to Rifāʿah ibn Zayd—among the riders that night were Abū Zayd ibn ʿAmr, Abū Asmāʾ ibn ʿAmr, Suwayd ibn Zayd and his brother, Bardhaʿ ibn Zayd, and Thaʿlabah ibn ʿAdī—until they reached Rifāʿah at Kurāʿ Ruʾayyah, at Ḥarrat Laylā. Ḥibbān said: "You sit here milking goats while the women of Judhām are captives!" He told him the news, and he joined them until they came to the Prophet (peace and blessings be upon him) in Medina—they traveled for three days. Rifāʿah initiated [the conversation] and handed to the Prophet (peace and blessings be upon him) the letter that had been written with him. When he read his letter, he questioned them, and they informed him of what Zayd ibn Ḥārithah had done. He said: "What shall I do about the slain?" Rifāʿah said: "O Messenger of Allah, you know best; do not forbid us what is lawful, nor permit us what is unlawful." Abū Zayd said: "O Messenger of Allah, release for us those who are alive; as for those who were killed, they are beneath these two feet of mine." The Prophet (peace and blessings be upon him) said: "Abū Zayd has spoken truthfully!" The people said: "Then send with us, O Messenger of Allah, a man to Zayd ibn Ḥārithah, to let us and our families and property be free." The Prophet (peace and blessings be upon him) said: "Go with them, O ʿAlī!" ʿAlī said: "O Messenger of Allah, Zayd will not obey me." The Messenger of Allah (peace and blessings be upon him) said: "Take this sword of mine." He took it and said: "I have no camel to ride." One of the people said: "Here is a camel!" So he rode one of their camels and set out with them until they met Rāfiʿ ibn Makīth, the messenger of Zayd ibn Ḥārithah, on a she-camel from the people’s camels. ʿAlī returned it to the people. Rāfiʿ ibn Makīth returned with ʿAlī (peace be upon him) as a rider behind him until they met Zayd ibn Ḥārithah at al-Faḥlatayn. ʿAlī met him and said: "The Messenger of Allah commands you to return to these people whatever you have of prisoners, captives, or property." Zayd said: "A sign from the Messenger of Allah!" ʿAlī said: "This is his sword!" Zayd recognized the sword, so he dismounted and called out to the people. They gathered, and he said: "Whoever has anything of captives or property, let him return it, for this is the messenger of the Messenger of Allah." So they returned to the people everything that had been taken from them, to the point that they would take a woman from under a man’s thigh. Usāmah ibn Zayd ibn Aslam narrated to me, from Busr ibn Miḥjan al-Daylī, from his father, who said: "I was in that expedition. Each man received seven camels and seventy sheep, and from the captives, he would receive one or two women. They had intercourse with them by right of ownership after the period of istibrāʾ, until the Messenger of Allah (peace and blessings be upon him) returned all of that to its owners, though he had already distributed and sold some of it." An expedition whose commander was ʿAbd al-Raḥmān ibn ʿAwf to Dūmat al-Jandal in Shaʿbān of the year six. Saʿīd ibn Muslim ibn Qammādīn narrated to me, from ʿAṭāʾ ibn Abī Rabāḥ, from Ibn ʿUmar, who said: "The Messenger of Allah (peace and blessings be upon him) called ʿAbd al-Raḥmān ibn ʿAwf and said: 'Prepare yourself, for I am sending you on an expedition from this very day, or tomorrow if Allah wills.'" Ibn ʿUmar said: "I heard that and said: 'I will certainly go in and pray the morning prayer with the Prophet, so that I may hear his instructions to ʿAbd al-Raḥmān ibn ʿAwf.'" He said: "So I went at dawn and prayed, and there were Abū Bakr, ʿUmar, and some of the Muhājirūn, among them ʿAbd al-Raḥmān ibn ʿAwf. The Messenger of Allah (peace and blessings be upon him) had ordered him to travel by night to Dūmat al-Jandal and call them to Islam. The Messenger of Allah (peace and blessings be upon him) said to ʿAbd al-Raḥmān:"

What kept you from your companions? Ibn 'Umar said: His companions had already departed at dawn and were encamped at al-Jurf, and they were seven hundred men. He said: I wished, O Messenger of God, that my last moment with you be like this, and I am wearing my travel clothes. He said: And 'Abd al-Rahman ibn 'Awf had a turban which he had wrapped around his head. Ibn 'Umar said: The Prophet, may God bless him and grant him peace, called him and seated him before him, then unwound his turban with his hand, then turbaned him with a black turban, and let its ends hang between his shoulders. Then he said: 'Thus turban yourself, O Ibn 'Awf!' He said: And Ibn 'Awf had his sword girded on. Then the Messenger of God, may God bless him and grant him peace, said: 'Fight in the name of God and in the way of God; fight those who disbelieve in God. Do not be treacherous, do not break faith, and do not kill a child.' Ibn 'Umar said: Then he spread his hand and said: 'O people, fear five things before they befall you: When a people cheat in measure, God afflicts them with famine and scarcity of fruits, that they might return; when a people break their covenant, God gives their enemy power over them; when a people withhold the alms-tax, God withholds rain from the sky, and were it not for the animals, they would not be watered; when immorality appears among a people, God sends plague upon them; and when a people judge by other than the verses of the Qur'an, God makes them into factions and makes them taste each other's violence.' He said: Then 'Abd al-Rahman set out until he caught up with his companions, and he marched until he arrived at Dumat al-Jandal. When he halted there, he called them to Islam, and he stayed there three days calling them to Islam. At first they refused to give him anything but the sword, but on the third day al-Asbagh ibn 'Amr al-Kalbi, who was a Christian and their chief, embraced Islam. So 'Abd al-Rahman wrote to the Prophet, may God bless him and grant him peace, informing him of that, and sent a man from Juhayna named Rafi' ibn Makith. He wrote informing the Prophet, may God bless him and grant him peace, that he wished to marry among them, so the Prophet wrote to him to marry Tumadir, the daughter of al-Asbagh. So 'Abd al-Rahman married her and consummated the marriage, then brought her back, and she is the mother of Abu Salama ibn 'Abd al-Rahman ibn 'Awf. 'Abd Allah ibn Ja'far narrated to me from Ibn Abi 'Awn, from Salih ibn Ibrahim, that the Prophet, may God bless him and grant him peace, sent 'Abd al-Rahman ibn 'Awf to Kalb, and said: 'If they respond to you, marry the daughter of their king or the daughter of their chief.' When he arrived, he called them to Islam, and they responded and agreed to pay the jizya. 'Abd al-Rahman ibn 'Awf married Tumadir bint al-Asbagh ibn 'Amr, their king, then brought her to Medina, and she is the mother of Abu Salama. The expedition of 'Ali ibn Abi Talib, peace be upon him, to Banu Sa'd at Fadak in Sha'ban of year six. 'Abd Allah ibn Ja'far narrated to me from Ya'qub ibn 'Utba, who said: The Messenger of God, may God bless him and grant him peace, sent 'Ali, peace be upon him, with one hundred men to the tribe of Sa'd at Fadak, for news had reached the Messenger of God, may God bless him and grant him peace, that they had a force intending to reinforce the Jews of Khaybar. So he traveled by night and hid by day until he reached al-Hamaj, where he captured a spy and said: 'Who are you? Do you have knowledge of what lies behind you of the gathering of Banu Sa'd?' He said: 'I have no knowledge of it.' They pressed him, and he confessed that he was a spy for them, sent to Khaybar to offer the Jews of Khaybar their support in exchange for a share of their dates, as they had given to others, and that they would come to them. They said to him: 'Where are the people?' He said: 'I left them, and two hundred men had gathered, with their leader being Wabar ibn 'Ulaym.' They said: 'Lead us to them.' He said: 'On condition that you grant me safety.' They said: 'If you lead us to them and to their livestock, we will grant you safety; otherwise, no safety for you.' He said: 'Agreed.' So he set out as their guide until they became suspicious of him, and he brought them over hills and mounds, then led them to open ground, and there were many camels and sheep. He said: 'These are their camels and sheep.' So they raided them and seized the camels and sheep. He said: 'Release me!' They said: 'No, until we are safe from pursuit.' The shepherd of the sheep and goats raised a cry, and they fled to their gathering and warned them, so they scattered and fled. The guide said: 'Why are you detaining me? The Bedouins have scattered and the shepherds have warned them.' 'Ali, peace be upon him, said: 'We have not reached their camp.' He led them to it, but they saw no one, so they released him and drove off the camels and sheep: five hundred camels and two thousand sheep. Ubayr ibn al-'Ala' narrated to me from 'Isa ibn 'Umila, from his father, from his grandfather, who said: I was in the valley of al-Hamaj near Badi', unaware, when Banu Sa'd came carrying their women, fleeing. I said: 'What has befallen them today?' I approached them and met their leader Wabar ibn 'Ulaym, and said: 'What is this journey?' He said: 'Evil. The forces of Muhammad have marched against us, and we have no power to resist them before we prepare for war. They have captured a messenger we sent to Khaybar, and he informed them of our situation and did what he did.' I said: 'Who is he?' He said: 'My nephew, and among the Arabs we considered no one more resolute than him.' I said: 'I see that Muhammad's affair has become secure and strong. He has struck Quraysh and done what he did, then struck the people of the forts in Yathrib—Qaynuqa', Banu al-Nadir, and Qurayza—and he is advancing against these people at Khaybar.' Wabar said to me: 'Do not fear that! There are men there, and strong forts, and abundant water. Muhammad will never approach them, and it is more likely that they will invade him in his own home.' I said: 'Do you think so?' He said: 'That is their opinion.' Then 'Ali, peace be upon him, stayed three days, then divided the spoils, set aside the fifth and the Prophet's choice, a milch camel called al-Hafda, which he brought. The expedition of Zayd ibn Haritha against Umm Qirfa in Ramadan of year six. Abu 'Abd Allah Muhammad ibn 'Umar al-Waqidi narrated to me, saying: 'Abd Allah ibn Ja'far narrated to us from 'Abd Allah ibn al-Hasan ibn al-Hasan ibn 'Ali ibn Abi Talib, who said: Zayd ibn Haritha set out on a trading journey to Syria, carrying goods for the companions of the Prophet, may God bless him and grant him peace. He took the testicles of a goat, tanned them, and put their goods inside them. Then he set out until he was before Wadi al-Qura, with some of his companions, when he met some people from Banu Fazarah of Banu Badr. They struck him and his companions until they thought they had killed them, and took what he had. Then Zayd recovered and came to Medina to the Prophet, may God bless him and grant him peace, who sent him on an expedition and said to them: 'Hide by day and travel by night.' So they set out with a guide, but Banu Badr were warned, and they would set a lookout for themselves at dawn on a high mountain overlooking the road from which they expected them to come. He would look as far as a day's journey and say: 'Go out to pasture, no harm will come to you tonight.' When Zayd ibn Haritha and his companions were about a night's journey away, their guide led them astray, taking them on another road until evening, and they realized their error. Then they headed straight for them by night and reached them at dawn. Zayd ibn Haritha had forbidden them, when they arrived, from pursuing. He said: Then he urged them not to separate. And he said:

When you said the takbīr (Allāhu Akbar), they said the takbīr. And they surrounded the one present. Then he said the takbīr and they said the takbīr. Then Salamah ibn al-Akwaʿ came out and sought a man from among them until he killed him, and he had gone far in seeking him. And he took Jāriyah bint Mālik ibn Ḥudhayfah ibn Badr, finding her in one of their houses, and her mother was Umm Qirfah, and Umm Qirfah was Fāṭimah bint Rabīʿah ibn Zayd. So they took spoils, and Zayd ibn Ḥārithah came, and Salamah ibn al-Akwaʿ came with the girl. He mentioned that to the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) and mentioned her beauty to him. He said: "O Salamah, what girl have you taken?" He said: "A girl, O Messenger of Allāh, whom I hoped to ransom for a woman of ours from Banū Fazārah." So the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) repeated two or three times asking him: "What girl have you taken?" until Salamah understood that he wanted her, so he gave her to him. Then the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) gave her to Ḥazn ibn Abī Wahb, and she bore him a daughter, and he had no child from her other than her. Muḥammad narrated to me, from al-Zuhrī, from ʿUrwah, from ʿĀ’ishah (raḍiya Allāhu ʿanhā), who said: "Zayd ibn Ḥārithah arrived from that expedition of his while the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) was in my house. Zayd came and knocked on the door. The Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) went to him, dragging his garment, naked—I had never seen him naked before that—until he embraced him and kissed him. Then he asked him, and he informed him of what Allāh had granted him victory over." **Mention of who killed Umm Qirfah** Qays ibn al-Muḥassir killed her with a violent killing. He tied a rope between her legs, then tied her between two camels, and she was an old, elderly woman. And he killed ʿAbd Allāh ibn Masʿadah, and he killed Qays ibn al-Nuʿmān ibn Masʿadah ibn Ḥakamah ibn Mālik ibn Badr. **Expedition whose commander was ʿAbd Allāh ibn Rawāḥah to Usayr ibn Zārim in Shawwāl, year six** Al-Wāqidī said: Mūsā ibn Yaʿqūb narrated to me, from Abū al-Aswad, who said: I heard ʿUrwah ibn al-Zubayr say: "ʿAbd Allāh ibn Rawāḥah raided Khaybar twice. The Prophet (ṣallā Allāhu ʿalayhi wa-sallam) sent him on the first expedition to Khaybar in Ramaḍān with three men to observe Khaybar, the condition of its people, what they intended, and what they were saying. He went until he came to the vicinity of Khaybar, and he began entering the gardens, and he dispersed his companions in al-Naṭāh, al-Shiqq, and al-Katībah, and they retained what they heard from Usayr and others. Then they left after a stay of three days, and he returned to the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) with a few nights remaining of Ramaḍān. He informed the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) of everything he had seen and heard. Then he went out to Usayr in Shawwāl." Ibn Abī Ḥabībah narrated to me, from Dāwūd ibn al-Ḥuṣayn, from Abū Sufyān, from Ibn ʿAbbās, who said: "Usayr was a brave man. When Abū Rāfiʿ was killed, the Jews appointed Usayr ibn Zārim as commander. He stood among the Jews and said: 'By Allāh, Muḥammad has not marched against any of the Jews except that he sent one of his companions, and he inflicted upon them what he wanted. But I will do what my companions do not do.' They said: 'And what might you do that your companions did not do?' He said: 'I will travel among Ghatafān and gather them.' So he traveled among Ghatafān and gathered them. Then he said: 'O company of Jews, let us march to Muḥammad in the heart of his abode, for no one has been attacked in his abode except that his enemy has achieved some of what he desired from him.' They said: 'Excellent is what you have decided.'" This reached the Prophet (ṣallā Allāhu ʿalayhi wa-sallam). He said: "And Khārijah ibn Ḥusayl al-Ashjaʿī came to him, and the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) asked him for news of what was behind him. He said: 'I left Usayr ibn Zārim marching against you with the battalions of the Jews.'" Ibn ʿAbbās (raḍiya Allāhu ʿanhu) said: "So the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) called upon the people, and thirty men responded to him." ʿAbd Allāh ibn Unays said: "I was among them, and the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) appointed ʿAbd Allāh ibn Rawāḥah over us." He said: "We set out until we arrived at Khaybar. We sent word to Usayr: 'We are safe until we come to you and present to you what we have come for.' He said: 'Yes, and do I have the same assurance from you?' We said: 'Yes.' So we entered upon him and said: 'The Messenger of Allāh has sent us to you to come out to him so that he may appoint you over Khaybar and treat you well.' He became desirous of that, and he consulted the Jews, but they opposed his going out and said: 'Muḥammad would never appoint a man from the Children of Israel.' He said: 'Yes, we have grown weary of war.'" He said: "So he went out with him, along with thirty men from the Jews, each man having a Muslim riding behind him." He said: "We traveled until, when we were at Qarqarat Thibār, Usayr regretted it, until we recognized the regret in him." ʿAbd Allāh ibn Unays said: "He reached his hand toward my sword, and I noticed him." He said: "So I spurred my camel and said: 'Treachery, O enemy of Allāh!' Then I pretended to sleep, and I drew near him to see what he would do. He reached for my sword, so I prodded my camel and said: 'Is there any man who will dismount and drive us?' No one dismounted, so I dismounted from my camel and drove the people until Usayr became isolated. I struck him with the sword and cut off the back of his leg, and I severed most of his thigh and shin. He fell from his camel, and in his hand was a staff of shawḥaṭ wood, so he struck me and inflicted a mā’mūmah wound on my head. We turned against his companions and killed them all except one man who escaped us by running, and none of the Muslims were struck. Then we came to the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam)." He said: "While the Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) was speaking with his companions, he said to them: 'Walk with us to the mountain pass to seek news of our companions.' So they went out with him. When they looked down upon the mountain pass, there were the foremost of our companions." He said: "The Messenger of Allāh (ṣallā Allāhu ʿalayhi wa-sallam) sat down among his companions." He said: "We reached him and told him the story. He said: 'Allāh has delivered you from the wrongdoing people!'" ʿAbd Allāh ibn Unays said: "I drew near to the Prophet (ṣallā Allāhu ʿalayhi wa-sallam), and he spat into my wound, and it did not fester after that day nor cause me pain, even though the bone had been broken. He wiped my face and prayed for me, and he cut a piece from his staff and said: 'Keep this with you as a sign between me and you on the Day of Resurrection, by which I will recognize you. For you will come on the Day of Resurrection with your hand on your waist.' When he was buried, it was placed with him, next to his body, beneath his clothes." Khārijah ibn al-Ḥārith narrated to me, from ʿAṭiyyah ibn ʿAbd Allāh ibn Unays, from his father, who said: "I was repairing my bow." He said: "I came and found that my companions had been dispatched to Usayr ibn Zārim." The Prophet (ṣallā Allāhu ʿalayhi wa-sallam) said: "I do not see Usayr ibn Zārim!" meaning "Kill him." **Expedition whose commander was Kurz ibn Jābir** When the milch camels of the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) were raided at Dhī al-Jadr in Shawwāl, year six, which is eight miles from al-Madīnah.

Kharijah ibn 'Abd Allah narrated from Yazid ibn Ruman, who said: A group of eight people from 'Uraynah came to the Prophet (peace be upon him) and embraced Islam. They found the climate of Medina disagreeable ¹, so the Prophet (peace be upon him) ordered them to go to his milch camels. The Muslims' livestock was at Dhi al-Jadr, and they stayed there until they recovered and grew fat. They had asked his permission to drink from the camels' milk and urine, and he permitted them. Then they attacked the milch camels and drove them away. The Prophet's freedman caught up with them along with some men, and he fought them. They captured him, cut off his hand and foot, pierced his tongue and eyes with thorns until he died. They took the livestock away. A woman from Banu 'Amr ibn 'Awf came riding a donkey and passed by Yasar ² under a tree. When she saw him and what had been done to him—and he was dead—she returned to her people and told them the news. They went out to Yasar and brought him dead to Quba'. The Messenger of Allah (peace be upon him) sent twenty horsemen in pursuit of them, appointing Kurz ibn Jabir al-Fihri as their commander. They set out in search of them until night overtook them, so they spent the night at al-Jurrah. In the morning they set out, not knowing which way to go. Then they came upon a woman carrying a camel's shoulder blade. They seized her and said, "What is this with you?" She said, "I passed by some people who had slaughtered a camel and gave me this." They said, "Where are they?" She said, "They are in that barren land of the lava plain; when you reach it, you will see their smoke." So they traveled until they reached them when they had finished their meal. They surrounded them and asked them to surrender, and they all surrendered; not a single one escaped. They tied them up, mounted them behind them on the horses, and brought them to Medina. They found the Messenger of Allah (peace be upon him) at al-Ghabah, so they went out to him. Kharijah said: Yazid ibn Ruman narrated to me, saying: Anas ibn Malik narrated to me, saying: I went out running after them with the boys until the Prophet (peace be upon him) met them at al-Zughabah at the confluence of the torrents. He ordered that their hands and feet be cut off, their eyes be gouged out, and they be crucified there. Anas said: I was standing there looking at them. Al-Waqidi said: Ishaq narrated to me from Salih, the freedman of al-Taw'amah, from Abu Hurayrah, who said: When the Prophet (peace be upon him) cut off the hands and feet of the owners of the milch camels and gouged out their eyes, this verse was revealed: "Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides..." ³ He said: After that, no eye was gouged out. He said: Abu Ja'far narrated to me from his father, from his grandfather, who said: After that, the Prophet (peace be upon him) never sent an expedition without forbidding them from mutilation. Ibn Bilal narrated to me from Ja'far ibn Muhammad, from his father, from his grandfather, who said: The Messenger of Allah (peace be upon him) never cut off a tongue, nor gouged out an eye, nor did more than cutting off the hand and foot. Ibn Abi Habibah narrated to me from 'Abd al-Rahman ibn 'Abd al-Rahman, who said: The commander of the expedition was Ibn Zayd al-Ash'ali. Ibn Abi Sabrah narrated to me from Marwan ibn Abi Sa'id ibn al-Mu'alla, who said: When they recovered the milch camels, they left Salamah ibn al-Akwa' in charge of them, along with Abu Ruhm al-Ghifari. The milch camels were fifteen in number, all abundant in milk. When the Messenger of Allah (peace be upon him) returned to Medina from al-Zughabah and sat in the mosque, the milch camels were at the door of the mosque. The Messenger of Allah (peace be upon him) went out and looked at them, and he missed one of his camels called al-Hinna' ⁴. He said, "O Salamah, where is al-Hinna'?" He said, "The people slaughtered it, and they slaughtered none other." Then the Messenger of Allah (peace be upon him) said, "Look for a place where you can pasture them." He said, "There is no better place than where they were at Dhi al-Jadr." He said, "So he returned them to Dhi al-Jadr." They remained there, and their milk was brought to the Messenger of Allah (peace be upon him) every night, a waterskin of milk. Ibn Abi Sabrah said: Ishaq ibn 'Abd Allah narrated to me from one of the children of Salamah ibn al-Akwa', who informed him that Salamah ibn al-Akwa' told him the names of the twenty horsemen, saying: I, Abu Ruhm al-Ghifari, Abu Dharr, Buraydah ibn al-Husayb, Rafi' ibn Makith, Jundub ibn Makith, Bilal ibn al-Harith al-Muzani, 'Abd Allah ibn 'Amr ibn 'Awf al-Muzani, Ju'al ibn Suraqah, Safwan ibn Mu'attal, Abu Raw'ah Ma'bad ibn Khalid al-Juhani, 'Abd Allah ibn Badr, Suwayd ibn Sakhr, and Abu Dubays al-Juhani. The Expedition of al-Hudaybiyyah ⁵. He said: Rabi'ah ibn 'Umayr ibn 'Abd Allah ibn al-Haram, Qudamah ibn Musa, 'Abd Allah ibn Yazid al-Hudhali, Muhammad ibn 'Abd Allah ibn Abi Sabrah, Musa ibn Muhammad, Usamah ibn Zayd al-Laythi, Abu Ma'shar, 'Abd al-Hamid ibn Ja'far, 'Abd al-Rahman ibn 'Abd al-'Aziz, Yunus ibn Muhammad, Ya'qub ibn Muhammad ibn Abi Sa'sa'ah, Mujammi' ibn Ya'qub, Sa'id ibn Abi Zayd al-Zuraqi, 'Abid ibn Yahya, and Muhammad ibn Salih from 'Asim ibn 'Umar, Muhammad ibn Yahya ibn Sahl ibn Abi Hathmah, Yahya ibn 'Abd Allah ibn Abi Qatadah, Mu'adh ibn Muhammad, 'Abd Allah ibn Ja'far, and Hizam ibn Hisham from his father—all of them narrated to me a portion of this hadith, and some of them were more comprehensive in this hadith than others. Others besides those named, trustworthy people, also narrated to me, and I wrote down everything they narrated to me. They said: The Messenger of Allah (peace be upon him) had seen in a dream that he entered the House ⁶, shaved his head, took the key of the House, and performed the 'arif ⁷ with those who perform it. So he called his companions to go for 'Umrah, and they hastened and prepared to set out. Busr ibn Sufyan al-Ka'bi came to him in the remaining nights of Shawwal in the year six, arriving as a Muslim to visit the Messenger of Allah (peace be upon him) while he was about to return to his family. The Messenger of Allah (peace be upon him) said to him, "O Busr, do not leave until you go out with us, for we are, Allah willing, going to perform 'Umrah." So Busr stayed, and the Messenger of Allah (peace be upon him) ordered Busr ibn Sufyan ⁸ to purchase sacrificial animals for him. Busr purchased the sacrificial animals and sent them to Dhi al-Jadr until the time of his departure came. He ordered them to be brought to Medina, then he ordered Najiyah ibn Jundub al-Aslami ⁹ to take them ahead to Dhi al-Hulayfah, and he appointed Najiyah ibn Jundub over his sacrificial animals. The companions of the Messenger of Allah (peace be upon him) set out with him, not doubting victory, because of the dream the Messenger of Allah (peace be upon him) had seen. They set out without weapons except swords in scabbards. Some of his companions drove sacrificial animals—people of strength: Abu Bakr, 'Abd al-Rahman ibn 'Awf, 'Uthman ibn 'Affan, and Talhah ibn 'Ubayd Allah (may Allah be pleased with them)—they drove sacrificial animals until they stopped at Dhi al-Hulayfah. Sa'd ibn 'Ubadah also drove sacrificial camels. 'Umar ibn al-Khattab (may Allah be pleased with him) said, "O Messenger of Allah, do you fear for us from Abu Sufyan ibn Harb and his companions, while we have not taken our war equipment?" The Messenger of Allah (peace be upon him) said, "I do not know, and I do not like to carry weapons while performing 'Umrah."

Sa'd ibn 'Ubada said: "O Messenger of Allah, if we carried weapons with us, and if we saw any suspicious behavior from the people, we would be prepared for them!" The Messenger of Allah, may Allah bless him and grant him peace, said: "I will not carry weapons; I have only set out for 'Umra." He appointed Ibn Umm Maktum as his deputy over Medina. The Messenger of Allah, may Allah bless him and grant him peace, set out from Medina on Monday at the beginning of Dhu al-Qa'da. He performed a full bath in his house, wore two garments woven in Suhar ¹⁰, and mounted his she-camel al-Qaswa' at his door. The Muslims set out with him. The Messenger of Allah, may Allah bless him and grant him peace, prayed Dhuhr at Dhu al-Hulayfa, then called for the sacrificial camels. They were covered with saddlecloths ¹¹, then he marked ¹² some of them himself, while they were facing the qibla, on the right side. It is also said that he called for one sacrificial camel and marked it on the right side, then ordered Najiya ibn Jundub to mark the rest. He put sandals around their necks, one pair each. There were seventy sacrificial camels, including the camel of Abu Jahl which the Messenger of Allah, may Allah bless him and grant him peace, had taken as booty at Badr, and which used to be among his milch camels at Dhu al-Jadr. The Muslims marked their sacrificial camels and put sandals around their necks. The Messenger of Allah, may Allah bless him and grant him peace, called Busr ibn Sufyan from Dhu al-Hulayfa and sent him as a scout, saying: "The Quraysh have heard that I intend 'Umra. Bring me news of them, then meet me with what they do." Busr went ahead of him. The Messenger of Allah, may Allah bless him and grant him peace, called 'Abbad ibn Bishr and sent him ahead as a vanguard with twenty horsemen from the Muslims. Among them were men from the Muhajirun and Ansar: al-Miqdad ibn 'Amr, who was a horseman; Abu 'Ayyash al-Zuraqi, who was a horseman; al-Hubab ibn al-Mundhir, who was a horseman; 'Amir ibn Rabi'a, who was a horseman; Sa'id ibn Zayd, who was a horseman; Abu Qatada, who was a horseman; Muhammad ibn Maslama, who was a horseman; and others. It is said their commander was Sa'd ibn Zayd al-Ash'ali. Then the Messenger of Allah, may Allah bless him and grant him peace, entered the mosque and prayed two rak'as, then came out and called for his mount. He mounted it at the mosque door. When it set off with him facing the qibla, he entered the state of ihram and recited the talbiya with four phrases: "Labbayka Allahumma labbayk! Labbayka la sharika laka labbayk! Inna al-hamda wa al-ni'mata laka wa al-mulk, la sharika lak!" ¹³ Most of the Muslims entered ihram with his ihram, while some did not enter ihram until al-Juhfa. He took the route of al-Bayda' ¹⁴. The Muslims who set out with him were sixteen hundred; it is also said one thousand four hundred, and it is said one thousand five hundred and twenty-five men. Among those who set out with him were one hundred men who had embraced Islam, or seventy, it is said. Four women set out with him: Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace; Umm 'Umara; Umm Mani'; and Umm 'Amir al-Ash'aliyya. The Messenger of Allah, may Allah bless him and grant him peace, passed by Bedouins between Mecca and Medina and called them to join him, but they busied themselves ¹⁵ with their wealth, children, and families—they were Banu Bakr, Muzayna, and Juhayna. They said among themselves: "Does Muhammad want to march with us against a people who are prepared and well-equipped with horses and weapons? Muhammad and his companions are merely eaters of camel meat! Muhammad and his companions will never return from this journey of theirs!" They said: "A people with no weapons or equipment, and they are going to a people who have recently suffered losses at Badr!" The Messenger of Allah, may Allah bless him and grant him peace, sent the horses ahead, then sent Najiya ibn Jundub with the sacrificial animals. With him were two young men from Aslam. The Muslims sent their sacrificial animals with the one in charge of the Messenger of Allah's sacrificial animals, Najiya ibn Jundub. The Messenger of Allah, may Allah bless him and grant him peace, set out when morning came on Tuesday at Malal. He departed from Malal and had dinner at al-Siyala, then spent the morning at al-Rawha'. There he met some groups ¹⁶ from Banu Nahd with cattle and sheep. He called them to Islam, but they did not respond and cut themselves off from Islam. They sent some milk to the Messenger of Allah, may Allah bless him and grant him peace, with a man from among them. The Messenger of Allah, may Allah bless him and grant him peace, refused to accept it from them and said: "I do not accept the gift of a polytheist." The Messenger of Allah, may Allah bless him and grant him peace, ordered that something be bought from them, so they bought from the Bedouins, and the people were pleased. They brought three live lizards ¹⁷ and offered them. Some people from the camp who were in a state of halal bought them and ate them, and offered them to those in ihram, but they refused until they asked the Messenger of Allah, may Allah bless him and grant him peace, about that. He said: "Eat. Every game that is not lawful for you in ihram you may eat, except what you hunt or what is hunted for you." They said: "O Messenger of Allah, by Allah, we did not hunt it, nor was it hunted for us. These Bedouins gave it to us as a gift, and they did not know they would meet us. They are a traveling people who spend the morning in one land and the next day in another, following the rain. They are heading for a cloud that fell from the autumn rains at Farsh ¹⁸ Malal." The Messenger of Allah, may Allah bless him and grant him peace, called a man from among them and asked him: "Where are you heading?" He said: "O Muhammad, we heard of a cloud that fell at Farsh Malal a month ago. We sent a man from among us to scout the land. He returned to us and told us that the sheep had become full, the camel walks heavily from what it has gathered from the watering place, and the pools are many and full. So we wanted to join it." 'Abd al-'Aziz ibn Muhammad narrated to me from 'Amr ibn Abi 'Amr, from al-Muttalib ibn 'Abd Allah ibn Hantab, from Abu Qatada, who said: We set out with the Messenger of Allah, may Allah bless him and grant him peace, on the 'Umra of al-Hudaybiya. Among us were those in ihram and those not. When we were at al-Abwa', and I was not in ihram, I saw a wild donkey. I saddled my horse and mounted, and said to one of them: "Hand me my whip!" He refused to hand it to me. I said: "Hand me my spear!" He refused. So I dismounted, took my whip and spear, then mounted my horse and charged at the donkey and killed it. I brought it to my companions, both those in ihram and those not. Those in ihram hesitated about eating it until we caught up with the Messenger of Allah, may Allah bless him and grant him peace, who had gone ahead a little. We caught up with him and asked him about it. He said: "Do you have any of it with you?" He said: So I gave him the foreleg, and he ate it until he finished it, while he was in ihram. It was said to Abu Qatada: "What kept you behind the Messenger of Allah, may Allah bless him and grant him peace?" He said: We cooked the donkey, and when it was done, we caught up with him. 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me from al-Zuhri, from 'Ubayd Allah ibn 'Abd Allah ibn 'Utba, from Ibn 'Abbas, from al-Sa'b ibn Jaththama, that he told him that he came to the Messenger of Allah, may Allah bless him and grant him peace, at al-Abwa' with a wild donkey and gave it to him as a gift, but the Messenger of Allah, may Allah bless him and grant him peace, returned it. Al-Sa'b said: When he saw the displeasure on my face at the return of my gift, the Messenger of Allah, may Allah bless him and grant him peace, said: "We only returned it because we are in ihram." He said: I asked the Messenger of Allah, may Allah bless him and grant him peace, that day, saying: "O Messenger of Allah, we attack the enemy at dawn and we may strike children under the bellies of horses?" The Messenger of Allah, may Allah bless him and grant him peace, said: "They are with their fathers." He said: I heard him that day say: "There is no protected pasture ¹⁹ except for Allah and His Messenger." It is said that the donkey that day was alive.

And 'Abd al-Rahman ibn al-Harith narrated to me from his grandfather, from Abu Ruhm al-Ghifari, who said: When they camped at al-Abwa', Ima' ibn Rahdah gifted some camels and a hundred sheep, and sent them with his son Khufaf ibn Ima', along with two camels carrying milk. He brought them to the Messenger of Allah, may Allah bless him and grant him peace, and said: 'My father sent me with these camels and milk to you.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'When did you settle here?' He replied: 'Recently. We had a water source that became barren, so we drove our livestock to a water source here.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'How is the land here?' He said: 'Its camels are well-fed, but as for sheep, they are not worth mentioning.' So the Messenger of Allah, may Allah bless him and grant him peace, accepted his gift, and ordered the sheep to be distributed among his companions. They drank the milk bowl by bowl ²⁰ until the milk was finished, and he said: 'May Allah bless you!' Then Abu Ja'far al-Ghifari narrated to me from Usayd ibn Abi Usayd, who said: On that day, three things were gifted to the Messenger of Allah, may Allah bless him and grant him peace, from Waddan: truffles ²¹, 'itr ²², and coloquints ²³. The Messenger of Allah, may Allah bless him and grant him peace, began eating from the coloquints and 'itr, and he liked them. He ordered that some be brought to his wife Umm Salamah. The Messenger of Allah, may Allah bless him and grant him peace, admired this gift and showed the giver that it was something novel. And Sayf ibn Sulayman narrated to me from Mujahid, from 'Abd al-Rahman ibn Abi Layla, from Ka'b ibn 'Ujrah, who said: When we were at al-Abwa', the Messenger of Allah, may Allah bless him and grant him peace, stopped by me while I was blowing under my cooking pot, and my head was shedding lice, and I was in a state of ihram ²⁴. He said: 'Are your pests bothering you, O Ka'b?' I said: 'Yes, O Messenger of Allah.' He said: 'Then shave your head.' He said: And this verse was revealed concerning him: 'Then a ransom of fasting or charity or sacrifice' ²⁵. So the Messenger of Allah, may Allah bless him and grant him peace, ordered me to slaughter a sheep, or fast three days, or feed six poor persons, each poor person two mudds ²⁶—'whichever of these you do, it will suffice you.' And it is said that Ka'b ibn 'Ujrah sacrificed a cow, which he garlanded and marked. And Najiyah ibn Jundub said: One of my sacrificial animals became lame when I looked at al-Abwa', so I came to the Messenger of Allah, may Allah bless him and grant him peace, at al-Abwa' and informed him. He said: 'Slaughter it, dye its garlands in its blood, and do not eat any of it, neither you nor anyone from your company, and leave it for the people.' When the Messenger of Allah, may Allah bless him and grant him peace, camped at al-Juhfah, he found no water there. So he sent a man with water-skins to al-Kharrar. The man went a short distance and then returned with the water-skins, saying: 'O Messenger of Allah, I cannot go a step further out of fear!' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Sit down!' And he sent another man, who went with the water-skins until, when he reached the place where the first man had been seized by fear, he returned. The Messenger of Allah, may Allah bless him and grant him peace, said to him: 'What is the matter with you?' He said: 'No, by Him who sent you with the truth, I cannot go further out of fear!' He said: 'Sit down!' Then he sent another man. When he had passed a little beyond the place where the two men had returned, he experienced the same fear and returned. So the Messenger of Allah, may Allah bless him and grant him peace, called a man from his companions and sent him with the water-skins, and the water-carrier went out with him. They had no doubt about returning, given what they had seen of the others' return. They reached al-Kharrar, drew water, and then came back with the water. Then the Messenger of Allah, may Allah bless him and grant him peace, ordered a tree to be cleared underneath, and he addressed the people, saying: 'O people, I will be your forerunner ²⁷ to the Basin, and I have left among you that which, if you hold fast to it, you will never go astray: the Book of Allah and His Sunnah ²⁸ in your hands!' And it is said: 'I have left among you the Book of Allah and the Sunnah of His Prophet.' When the polytheists learned of the Messenger of Allah's departure to Mecca, they were alarmed. They gathered together and consulted their men of opinion, saying: 'He wants to enter upon us with his armies for 'umrah ²⁹, and the Arabs will hear of it, and he has entered upon us by force while there is war between us! By Allah, this will never happen as long as an eye blinks among us! So give your opinion!' They agreed on their plan and entrusted it to a few of their men of opinion: Safwan ibn Umayyah, Sahl ibn 'Amr, and 'Ikrimah ibn Abi Jahl. Safwan said: 'We would not decide a matter without consulting you. We think we should send two hundred horsemen to Kura' al-Ghamim and appoint a tough man over them.' Quraysh said: 'What an excellent opinion!' So they placed 'Ikrimah ibn Abi Jahl—and it is said Khalid ibn al-Walid—over their horses. Quraysh mobilized those who obeyed them from the Ahabish ³⁰, and Thaqif joined them. They placed Khalid ibn al-Walid in command of the cavalry, and set up spies on the mountains until they reached a mountain called Wazar ³¹, which was rugged. Their spies were ten men, over whom al-Hakam ibn 'Abd Manaf was appointed, whispering to one another in a low voice: 'Muhammad did such and such!' until that reached Quraysh at Baldah. Quraysh went out to Baldah and set up tents and buildings there. They brought out their women and children and encamped there. Busr ibn Sufyan entered Mecca, heard their talk, and saw what he saw. Then he returned to the Messenger of Allah, may Allah bless him and grant him peace, and met him at Ghadir Dhat al-Ashtat, beyond 'Usfan. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he said: 'O Busr, what news do you bring?' He said: 'O Messenger of Allah, I left your people, Ka'b ibn Lu'ayy and 'Amir ibn Lu'ayy, having heard of your march. They were frightened and feared that you would enter upon them by force. They have mobilized the Ahabish and those who obey them against you, along with the mothers with their young children ³². They have put on the skin of leopards to bar you from the Sacred Mosque. They have gone out to Baldah and set up buildings there. I left their leaders feeding camels to their Ahabish and those who have joined them in their houses. They have sent forward the cavalry under Khalid ibn al-Walid, two hundred horses, and their horses are at al-Ghamim. They have set spies on the mountains and placed observation posts.' The Messenger of Allah, may Allah bless him and grant him peace, said to the people: 'This is Khalid ibn al-Walid at the head of the polytheists' cavalry at al-Ghamim.' Then the Messenger of Allah, may Allah bless him and grant him peace, stood among the Muslims, praised Allah as He deserves, and then said: 'Now then, O company of Muslims, what do you think about these people who have mobilized those who obey them against me to bar us from the Sacred Mosque? Do you think we should proceed to the House, and whoever bars us from it we fight, or do you think we should leave these who have been mobilized against us to their families and attack them? If they follow us, we will pursue a group that Allah will cut off, and if they stay put, they will stay grieving and vengeful!' Abu Bakr, may Allah be pleased with him, stood up and said: 'Allah and His Messenger know best. We think, O Messenger of Allah, that we should proceed to our destination, and whoever bars us from the House we fight.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'But Quraysh's cavalry, with Khalid ibn al-Walid, is at al-Ghamim.' Abu Hurayrah said: 'I never saw anyone who consulted his companions more than the Messenger of Allah, may Allah bless him and grant him peace, and his consultation with his companions was only about war.' He said: 'Then al-Miqdad ibn 'Amr stood up...'

He said: "O Messenger of Allah, we do not say as the Children of Israel said to Moses: 'Go you and your Lord and fight; we will sit here.' ³³ Rather: 'Go you and your Lord and fight; we are with you, fighting.' By Allah, O Messenger of Allah, if you were to march to Bark al-Ghimad ³⁴, we would march with you, not a man among us remaining." And Usayd ibn Hudayr spoke, saying: "O Messenger of Allah, we think we should go straight for what we set out for, and whoever blocks us, we will fight him." The Messenger of Allah, may Allah bless him and grant him peace, said: "We did not set out to fight anyone; we only set out as pilgrims." Budayl ibn Warqa' met him with a group of his companions and said: "O Muhammad, you have been emboldened by fighting your people, the gallabib ³⁵ of the Arabs. By Allah, I see no one with you of any standing, and I see you as a people without weapons!" Abu Bakr al-Siddiq, may Allah be pleased with him, said: "You have bitten the clitoris of al-Lat!" Budayl said: "By Allah, were it not for a favor you have done me, I would have answered you. By Allah, neither I nor my people are suspected of not loving that Muhammad should prevail! I have seen Quraysh ready to fight you for their children and wealth; they have gone out to Baldah and set up tents, with their pregnant and nursing camels, and they have brought in supplies ³⁶ of food, feeding camels to whoever comes to them, strengthening themselves with them for war against you. So consider your opinion!" Sa'id ibn Muslim ibn Qammadin narrated to me from 'Uthman ibn Abi Sulayman, who said: Quraysh had gathered and collected wealth, feeding with it those who joined them from the Ahabish ³⁷. They fed in four places: in Dar al-Nadwa ³⁸ for their assembly; Safwan ibn Umayya fed in his house; Suhayl ibn 'Amr fed in his house; 'Ikrimah ibn Abi Jahl fed in his house; and Huwaytib ibn 'Abd al-'Uzza fed in his house. Ibn Abi Habiba narrated to me from Dawud ibn al-Husayn, who said: Khalid ibn al-Walid approached with his cavalry until he looked at the companions of the Messenger of Allah, may Allah bless him and grant him peace. He lined up his cavalry between the Messenger of Allah, may Allah bless him and grant him peace, and the qibla ³⁹; they were two hundred horses. The Messenger of Allah, may Allah bless him and grant him peace, ordered 'Abbad ibn Bishr to advance with his cavalry, and he stood opposite him and lined up his companions. Dawud said: 'Ikrimah narrated to me from Ibn 'Abbas, may Allah be pleased with him, who said: The time for the noon prayer came, so Bilal gave the adhan ⁴⁰ and the iqama ⁴¹. The Messenger of Allah, may Allah bless him and grant him peace, faced the qibla and lined up the people behind him, bowing and prostrating with them. Then he gave the salutation ⁴², and they remained in their formation. Khalid ibn al-Walid said: "They were off guard; if we had attacked them, we would have inflicted losses on them. But soon there will be a prayer that is dearer to them than themselves and their children!" He said: Then Gabriel, peace be upon him, came down between noon and afternoon with this verse: "When you are among them and lead them in prayer, let a group of them stand with you..." ⁴³ He said: The time for the afternoon prayer came, so Bilal gave the adhan and the iqama. The Messenger of Allah, may Allah bless him and grant him peace, stood facing the qibla, with the enemy in front of him. The Messenger of Allah, may Allah bless him and grant him peace, said the takbir ⁴⁴, and both rows said the takbir together. Then he bowed, and both rows bowed together. Then he prostrated, and the row nearest him prostrated, while the others stood guarding him. When the Messenger of Allah, may Allah bless him and grant him peace, finished the prostration with the first row and they stood with him, the rear row prostrated twice. Then the row nearest him moved back, and the rear row moved forward, so they were nearest to the Messenger of Allah, may Allah bless him and grant him peace. They all stood, then the Messenger of Allah, may Allah bless him and grant him peace, bowed, and both rows bowed together. Then the Messenger of Allah, may Allah bless him and grant him peace, prostrated, and the row nearest him prostrated, while the rear row stood guarding him, facing the enemy. When the Messenger of Allah, may Allah bless him and grant him peace, raised his head from the two prostrations, the rear row prostrated the two prostrations that remained for them. Then the Messenger of Allah, may Allah bless him and grant him peace, sat up straight, recited the tashahhud ⁴⁵, and gave the salutation to them. Ibn 'Abbas, may Allah be pleased with him, used to say: This was the first prayer that the Messenger of Allah, may Allah bless him and grant him peace, prayed in fear. Sufyan ibn Sa'id narrated to me from Mansur, from Mujahid, from Ibn 'Ayyash al-Zuraqi, that he was with the Prophet, may Allah bless him and grant him peace, on that day. He mentioned that the Prophet, may Allah bless him and grant him peace, prayed thus. Abu 'Ayyash mentioned that it was the first time the Messenger of Allah, may Allah bless him and grant him peace, prayed the prayer of fear. Rab'ah ibn 'Uthman narrated to me from Wahb ibn Kaysan, from Jabir ibn 'Abd Allah, who said: The Messenger of Allah, may Allah bless him and grant him peace, prayed the first prayer of fear in the campaign of Dhat al-Riqa', then he prayed it later at 'Usfan, with four years between them. This is more established in our view. They said: When evening came, the Messenger of Allah, may Allah bless him and grant him peace, said: "Turn to the right in this 'asal ⁴⁶, for the eyes of Quraysh are at Marr al-Zahran or at Dajnan. Which of you knows the pass of Dhat al-Hanzal ⁴⁷?" Burayda ibn al-Husayb al-Aslami said: "I know it, O Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said: "Take us ahead." So Burayda led them through the 'asal towards the mountains of Surawi' before sunset. He traveled a little, but the stones hindered him and the trees caught him, and he became confused as if he had never known it at all. He said: By Allah, I used to travel it several times in a week. When the Messenger of Allah, may Allah bless him and grant him peace, saw that he was not heading correctly, he said: "Ride!" So I rode. Then he, may Allah bless him and grant him peace, said: "Is there a man who can guide us to the road of Dhat al-Hanzal?" Hamza ibn 'Amr al-Aslami dismounted and said: "I will guide you, O Messenger of Allah." He traveled a little, then fell into the thicket ⁴⁸ of trees, not knowing where to go. The Messenger of Allah, may Allah bless him and grant him peace, said: "Ride." Then he said: "Is there a man who can guide us to the road of Dhat al-Hanzal?" 'Amr ibn 'Abd Nuhm ⁴⁹ al-Aslami dismounted and said: "I will guide you, O Messenger of Allah." He said: "Go ahead of us." So 'Amr went ahead of them until the Messenger of Allah, may Allah bless him and grant him peace, saw the pass and said: "Is this the pass of Dhat al-Hanzal?" 'Amr said: "Yes, O Messenger of Allah." When he stood at its head, he descended with him. 'Amr said: By Allah, I was worried about myself and my grandfather; it was like a shoestring ⁵⁰, but it widened for me until it became clear, and it was a clear highway ⁵¹. Indeed, the group traveled that night together, turning from its width, talking, and that night was so bright that it was as if we were in moonlight. The Messenger of Allah, may Allah bless him and grant him peace, said: "By Him in whose hand is my soul, this pass tonight is like the gate that Allah said to the Children of Israel: 'Enter the gate prostrating and say: Hitta ⁵².'" Ibn Abi Habiba narrated to me from Dawud ibn al-Husayn, from al-A'raj, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The word that was presented to the Children of Israel: 'There is no god but Allah, and enter the gate prostrating.'" He said: "The gate of the House of Jerusalem. They entered on their buttocks and said: 'A grain in a barley ⁵³.'" And 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me from 'Abd Allah ibn Abi Bakr ibn Hazm, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The word that was presented to the Children of Israel was that they should say: 'We seek forgiveness from Allah and repent to Him.'" Both of these hadiths have been narrated.

They said: Then the Messenger of God, may God bless him and grant him peace, said: 'No one shall cross this mountain pass ⁵⁴ without God forgiving him.' Abu Sa'id al-Khudri said: My maternal brother Qatada ibn al-Nu'man was among the last of the people. He said: I stood at the pass and began saying to the people: 'The Messenger of God said: No one shall cross this pass without being forgiven.' So the people hurried until my brother crossed among the last of them, and I feared that dawn would come before we crossed. When he descended, the Messenger of God, may God bless him and grant him peace, said: 'Whoever has baggage ⁵⁵ with him should prepare food.' Abu Sa'id said: With him, may God bless him and grant him peace, there was baggage—baggage meaning flour—while most of our provisions were dates. We said: 'O Messenger of God, we fear that Quraysh might see us.' The Messenger of God, may God bless him and grant him peace, said: 'They will not see you; God will help you against them. So light fires, and let whoever wishes prepare food.' They lit more than five hundred fires. When morning came, the Messenger of God, may God bless him and grant him peace, prayed the morning prayer, then said: 'By Him in whose hand is my soul, God has forgiven the entire company except one rider on a red camel, whom the men of the group met but he was not one of them.' He was sought in the camp, thought to be among the companions of the Messenger of God, may God bless him and grant him peace, and behold, he was in a secluded area near the property of Sa'id ibn Zayd ibn 'Amr ibn Nufayl of Banu Damra, from the people of Sayf al-Bahr ⁵⁶. It was said to Sa'id: 'The Messenger of God, may God bless him and grant him peace, said such and such.' Sa'id said: 'Woe to you! Go to the Messenger of God, may God bless him and grant him peace, so that he may ask forgiveness for you!' He said: 'My camel, by God, is more important to me than that he should ask forgiveness for me'—and he had lost a camel and was following the camp, seeking help from them and looking for his camel—'and he is in your camp, so give me my camel.' Sa'id said: 'Get away from me, may God not keep you alive! Indeed, I see nothing near me but calamity, and I was unaware of him!' So the Bedouin went off seeking his camel after searching the camp, and while he was in the mountains of Surawi', his sandal slipped and he fell to his death, and he was not known until the beasts ate him. And Hisham ibn Sa'd narrated to me from Zayd ibn Aslam from 'Ata' ibn Yasar from Abu Sa'id al-Khudri, who said: The Messenger of God, may God bless him and grant him peace, said: 'There will come people whose deeds you will consider insignificant compared to your own.' It was said: 'O Messenger of God, Quraysh?' He said: 'No, but the people of Yemen, for they are softer in feeling and gentler in heart.' We said: 'O Messenger of God, are they better than us?' He gestured with his hand like this—and Hisham described the gesture as if to say 'equal'—'Indeed, the superiority between us and the people is not equal: those among you who spent before the Conquest ^{57 58}.' Ibn Abi Dhi'b narrated to me from al-Harith ibn 'Abd al-Rahman from Muhammad ibn Jubayr ibn Mut'im from his father that he heard the Messenger of God, may God bless him and grant him peace, say on that day: 'The people of Yemen have come to you like pieces of cloud; they are the best of those on earth.' A man from the Ansar said: 'Not even us, O Messenger of God?' The Messenger of God, may God bless him and grant him peace, remained silent three times, then on the fourth he said weakly: 'Except you.' Ma'mar and 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to me from al-Zuhri from 'Urwa from al-Miswar ibn Makhrama, who said: The Messenger of God, may God bless him and grant him peace, marched on. When he drew near al-Hudaybiya, the foreleg of his she-camel stumbled on a mountain pass that would lead him down into the lowland of the people, and his she-camel knelt down. The Muslims said: 'Halt! Halt!' But she refused to get up. They said: 'Al-Qaswa' ⁵⁹ has become stubborn ⁶⁰!' The Messenger of God, may God bless him and grant him peace, said: 'She has not become stubborn, nor is that her habit, but the One who restrained the elephant ⁶¹ has restrained her. By God, they will not ask me today for any plan that magnifies the sanctity of God without my granting it to them.' Then we urged her and she stood up, and he turned back, retracing his steps until he halted the people at a well ⁶² among the wells of al-Hudaybiya, a scanty well ⁶³ with little water, whose water was taken sparingly ⁶⁴. The people complained to the Messenger of God, may God bless him and grant him peace, about the scarcity of water. He drew an arrow from his quiver and ordered it to be planted in the well, and it gushed forth with abundant water until they departed from it ⁶⁵ with their animals watered. He said: They were scooping water with their vessels while sitting on the edge of the well. The one who descended with the arrow was Najiya ibn al-A'jam from Aslam. It has also been narrated that a girl from the Ansar said to Najiya ibn Jundub while he was in the well: 'O drawer of water, take my bucket below, Indeed I see the people praising you, They extol you with goodness and glorify you.' Najiya replied while in the well: 'The Yemeni girl knows well That I am the drawer, and my name is Najiya, And a thrust from me, a gushing wound, I thrust it beneath the chests of the high ones.' A man from the descendants of Najiya ibn al-A'jam, called 'Abd al-Malik ibn Wahb al-Aslami, recited it to me. Musa ibn 'Ubayda narrated to me from Iyas ibn Salama ibn al-Akwa' from his father, who said: The one who descended with the arrow was Najiya ibn Jundub. Al-Haytham ibn Waqid narrated to me from 'Ata' ibn Abi Marwan from his father, who said: A man from Aslam, a companion of the Prophet, may God bless him and grant him peace, narrated to me that Najiya ibn al-A'jam—and Najiya ibn al-A'jam used to narrate—said: The Messenger of God, may God bless him and grant him peace, called me when the people complained to him about the scarcity of water. He took out an arrow from his quiver, handed it to me, and called for a bucket of water from the well. I brought it to him, and he performed ablution. He said: He rinsed his mouth, then spat into the bucket, while the people were in severe heat, and it was only one well, and the polytheists had preceded them to Baldah ⁶⁶ and seized control of its waters. He said: 'Descend with the water and pour it into the well, and stir ⁶⁷ its water with the arrow.' I did so, and by Him who sent him with the truth, I could hardly get out before it nearly overwhelmed me, and it bubbled like a pot boiling until it overflowed and rose to its rim, and they scooped water from its side until the last of them had drunk. He said: At that time, there were some hypocrites at the water: al-Jadd ibn Qays, Aws, and 'Abdullah ibn Ubayy, sitting and watching the water, while the well gushed with abundance, and they were sitting on its edge. Aws ibn Khawli said: 'Woe to you, O Abu Hubab ⁶⁸! Is it not time for you to see what you are upon? Is there anything after this? We came to a well whose water was taken sparingly—meaning it yielded only a sip of water in a cup—then the Messenger of God, may God bless him and grant him peace, performed ablution in the bucket and rinsed his mouth in the bucket, then emptied the bucket into it and descended with the arrow and stirred it ⁶⁹, and it gushed with abundance.' He said: Ibn Ubayy said: 'I have seen something like this.' Aws said: 'May God curse you and curse your opinion!' Then Ibn Ubayy approached, intending to go to the Messenger of God, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, said: 'O Abu Hubab, where have you seen the like of what you have seen today?' He said: 'I have never seen its like.' The Messenger of God, may God bless him and grant him peace, said: 'Then why did you say what you said?' Ibn Ubayy said: 'I seek forgiveness from God!' His son said: 'O Messenger of God, ask forgiveness for him!' So the Messenger of God, may God bless him and grant him peace, asked forgiveness for him. 'Abd al-Rahman ibn al-Harith ibn 'Ubayd narrated to me from his grandfather 'Ubayd ibn Abi 'Ubayd, who said: I heard Khalid ibn 'Abbad al-Ghifari say: I descended with the arrow into the well that day. Sufyan ibn Sa'id narrated to me from Abu Ishaq al-Hamdani, who said: I heard al-Bara' ibn 'Azib say: I descended with the arrow. They said: The Messenger of God, may God bless him and grant him peace, was rained upon at al-Hudaybiya repeatedly, and the waters became abundant.

Sufyan ibn Sa'id narrated to me, from Khalid al-Hadhdha', from Abu al-Malih al-Hudhali, from his father, who said: We were rained upon at al-Hudaybiyya with a rain such that the lower parts of our sandals were not wet. Then the herald of the Messenger of God, may God bless him and grant him peace, called out: "Prayer is in the dwellings." Malik ibn Anas narrated to me, from Salih ibn Kaysan, from 'Ubayd Allah ibn 'Utba, from Zayd ibn Khalid al-Juhani, who said: The Messenger of God, may God bless him and grant him peace, led us in the morning prayer at al-Hudaybiyya after a rain that had fallen during the night. When he finished, he turned to the people and said: "Do you know what your Lord said?" They said: "God and His Messenger know best!" He said: "Among My servants, some have become believers in Me and some disbelievers ⁷⁰. As for the one who says, 'We have been given rain by God's bounty and mercy,' that one is a believer in Me, a disbeliever in the stars. As for the one who says, 'We have been given rain by such-and-such a star,' that one is a disbeliever in Me, a believer in the stars." Ibn Abi Sabra narrated to me, from Ishaq ibn 'Abd Allah, from Abu Salama al-Hadrami, who said: I heard Abu Qatada say, I heard Ibn Ubayy say—while we were at al-Hudaybiyya and it rained upon us—Ibn Ubayy said: "This is the autumn star; we have been given rain by Sirius!" And Muhammad ibn al-Hijazi narrated to me, from Usayd ibn Abi Usayd, from Abu Qatada, who said: When we camped at al-Hudaybiyya, and water was scarce, I heard al-Jadd ibn Qays say: "Our going out against these people is nothing! We will die of thirst, every last one of us!" So I said: "Do not say this, O Abu 'Abd Allah! Why did you go out?" He said: "I went out with my people." I said: "Did you not go out for 'umra?" He said: "No, by God, I did not assume ihram." Abu Qatada said: "And did you not intend 'umra?" He said: "No!" Then when the Messenger of God, may God bless him and grant him peace, called the man and he shot an arrow, and the Messenger of God, may God bless him and grant him peace, performed wudu in the bucket and rinsed his mouth into it, then poured it back into the well, the well gushed forth with abundant water. Abu Qatada said: I saw al-Jadd stretching his legs on the edge of the well in the water, so I said: "O Abu 'Abd Allah! What about what you said?" He said: "I was only joking with you; do not mention anything of what I said to Muhammad." Abu Qatada said: I had mentioned it before that to the Prophet, may God bless him and grant him peace. He said: Then al-Jadd became angry and said: "We are left with boys from our people who do not recognize our honor or age; the belly of the earth today is better than its back!" Abu Qatada said: I had mentioned his words to the Prophet, may God bless him and grant him peace, and the Messenger of God, may God bless him and grant him peace, said: "His son is better than him!" Abu Qatada said: Then some men from my people met me and began to rebuke and blame me for having reported his statement to the Messenger of God, may God bless him and grant him peace. I said to them: "What evil people you are! Woe to you! Are you defending al-Jadd ibn Qays?" They said: "Yes, our elder and our chief." I said: "By God, the Messenger of God, may God bless him and grant him peace, has removed his chieftainship from Banu Salama and appointed over us Bishr ibn al-Bara' ibn Ma'rur ⁷¹, and we have demolished the sleeping quarters that were at the door of al-Jadd and built them at the door of Bishr ibn al-Bara', so he is our chief until the Day of Resurrection." Abu Qatada said: When the Messenger of God, may God bless him and grant him peace, called for the pledge of allegiance, al-Jadd ibn Qays fled and hid under the belly of a camel. I ran out, took the hand of a man who was speaking to me, and we pulled him out from under the camel's belly. I said: "Woe to you! What made you enter here? Fleeing from what the Holy Spirit has brought down?" He said: "No, but I was terrified and heard the clamor ⁷²." The man said: "I will never defend you ⁷³; there is no good in you." When al-Jadd ibn Qays fell ill and death approached, Abu Qatada stayed in his house and did not go out until he died and was buried. He was asked about that and said: "By God, I would not pray over him, for I heard him say such-and-such on the day of al-Hudaybiyya, and such-and-such in the expedition of Tabuk, and I was ashamed before my people to be seen going out and not attending his funeral." It is said: Abu Qatada went out to his property in al-Wadiyayn and stayed there until he was buried, and al-Jadd died during the caliphate of 'Uthman. And they said: When the Messenger of God, may God bless him and grant him peace, camped at al-Hudaybiyya, 'Amr ibn Salim and Busr ibn Sufyan al-Khuza'i gave him gifts of sheep and camels, and 'Amr ibn Salim gave Sa'd ibn 'Ubada camels, for he was his friend. Sa'd brought the sheep to the Messenger of God, may God bless him and grant him peace, and informed him that 'Amr had given them to him. The Messenger of God, may God bless him and grant him peace, said: "And 'Amr has given us what you see; may God bless 'Amr!" Then the Messenger of God, may God bless him and grant him peace, ordered the camels to be slaughtered and distributed among his companions, and he distributed the sheep among his companions to the last one. Umm Salama, the wife of the Prophet, may God bless him and grant him peace, who was with him, said: "We received from the meat of the camels similar to what any man of the people received, and we shared in a sheep, receiving some of it." The one who brought the gift was a young boy from among them. The Messenger of God, may God bless him and grant him peace, seated him before him, and the boy was wearing a worn-out cloak ⁷⁴. He said: "O boy, where did you leave your family?" He said: "I left them near Dajnan and its surroundings." He said: "How did you leave the land?" The boy said: "I left it flourishing; its acacia trees have become leafy ⁷⁵, its lemon grass has produced fruit ⁷⁶, its panic grass has grown leaves ⁷⁷, its saltbush has sprouted ⁷⁸, the earth has become moist, so their sheep are satiated until night, and their camels are satiated until night from what they gathered of leaves and ground herbs ⁷⁹ and plants. I left their waters abundant, with livestock drinking from them, and the livestock's need for water is little due to the moisture of the earth." His speech pleased the Messenger of God, may God bless him and grant him peace, and his companions, so the Messenger of God, may God bless him and grant him peace, ordered a garment for him, and the boy was clothed. The boy said: "I want to touch your hand, seeking blessing thereby." The Messenger of God, may God bless him and grant him peace, said: "Come close!" So he came close, took the hand of the Messenger of God, may God bless him and grant him peace, and kissed it. The Messenger of God, may God bless him and grant him peace, wiped his head and said: "May God bless you!" He lived to an old age, and he had virtue and status among his people until he died in the time of al-Walid ibn 'Abd al-Malik. They said: When the Messenger of God, may God bless him and grant him peace, settled at al-Hudaybiyya, Budayl ibn Warqa' and a group from Khuza'a came to him—they were the confidants ⁸⁰ of the Messenger of God, may God bless him and grant him peace, in Tihama, among them Muslims and those who had made peace, hiding nothing from him in Tihama. They made their mounts kneel near the Messenger of God, may God bless him and grant him peace, then came and greeted him. Budayl said: "We have come to you from your people, Ka'b ibn Lu'ayy and 'Amir ibn Lu'ayy. They have mobilized against you the Ahabish and those who obey them, with them the pregnant camels—women and children—swearing by God that they will not let you enter the House until their greenness perishes ⁸¹." The Messenger of God, may God bless him and grant him peace, said: "We have not come to fight anyone; we have only come to circumambulate this House. Whoever prevents us from it, we will fight him. Quraysh are a people worn out by war and exhausted. If they wish, I will grant them a truce during which they will be secure, and they will leave between us and the people. The people are more numerous than them. If my affair prevails over the people, they will be between entering what the people have entered or fighting, even if they have gathered! By God, I will strive for this affair of mine until my neck is severed ⁸² or God fulfills His command."

Budayl retained his words and mounted, then they rode to Quraysh. Among the riders was 'Amr ibn Salim, who kept saying: "By Allah, you will never be aided against one who proposes this, ever!" until they descended upon the disbelievers of Quraysh. Some of them said: "This is Budayl and his companions; they have only come to seek information from you, so do not ask them a single thing!" When Budayl and his companions saw that they would not ask them, Budayl said: "We have come from Muhammad; would you like us to inform you?" 'Ikrimah ibn Abi Jahl and al-Hakam ibn Abi al-'As said: "No, by Allah, we have no need for you to inform us about him! Rather, inform him about us: that he will never enter it [Mecca] against us this year, ever, until not a man of us remains." 'Urwah ibn Mas'ud said: "By Allah, I have never seen a more astonishing opinion than today! Why do you dislike hearing from Budayl and his companions? If you like something, accept it; if you dislike something, leave it. A people who do this will never succeed!" Some men of sound opinion and nobility, such as Safwan ibn Umayyah and al-Harith ibn Hisham, said: "Inform us of what you have seen and heard." So they informed them of the Prophet's ⁸³ statement and what he had offered Quraysh regarding the truce. 'Urwah said: "O assembly of Quraysh, do you suspect me? Am I not the father and I the son? I summoned the people of 'Ukaz to your aid, and when they were stubborn with me ⁸⁴, I came to you with myself, my children, and those who obeyed me!" They said: "You have done so!" He said: "I am a sincere advisor and compassionate toward you; I withhold no sincere advice from you. Budayl has brought you a plan of guidance that no one will ever reject without taking something worse. Accept it from him and send me so that I may bring you confirmation of it from him, and see those with him, and be an eye for you, bringing you news of him." So Quraysh sent him to the Messenger of Allah ⁸³, and 'Urwah ibn Mas'ud approached until he made his camel kneel near the Messenger of Allah ⁸³, then he came to him and said: "O Muhammad, I have left your people, Ka'b ibn Lu'ayy and 'Amir ibn Lu'ayy, at the watering places of al-Hudaybiyyah ⁸⁵ with the mothers and their young children ⁸⁶; they have summoned against you their allies ⁸⁷ and those who obey them, and they swear by Allah that they will not let you and the House ⁸⁸ be until you exterminate them. You are between two options regarding fighting them: either you exterminate your people—and we have not heard of any man before you who exterminated his own roots—or they will abandon you, those we see with you. For I see with you only a rabble ⁸⁹ of people whose faces and lineages I do not recognize." Abu Bakr al-Siddiq ⁹⁰ became angry and said: "Suck the clitoris of al-Lat ⁹¹! Are we going to abandon him?" 'Urwah said: "By Allah, were it not for your favor upon me, for which I have not yet repaid you, I would have answered you!" 'Urwah ibn Mas'ud had sought help in paying blood money, and the man helped him with two or three camels, and Abu Bakr helped him with ten camels; this was Abu Bakr's favor upon 'Urwah ibn Mas'ud. While 'Urwah was speaking to the Messenger of Allah ⁸³, he began to touch his beard—and al-Mughirah was standing at the head of the Messenger of Allah ⁸³ with a sword, wearing a helmet on his face. Whenever 'Urwah touched the beard of the Messenger of Allah ⁸³, al-Mughirah would strike his hand and say: "Withdraw your hand from touching the beard of the Messenger of Allah before it is cut off!" When he did this repeatedly, 'Urwah became angry and said: "Woe to you, O Muhammad! Who is this that I see among your companions?" The Messenger of Allah ⁸³ said: "This is your cousin al-Mughirah ibn Shu'bah." He said: "And you are that, O traitor? By Allah, you have not washed off your treachery except with 'Ulabit ⁹² yesterday! You have bequeathed us enmity from Thaqif until the end of time! O Muhammad, do you know what this one did? He went out with a group of his people, and when they were between us and fell asleep, he attacked them, killed them, took their spoils, and fled from them." Al-Mughirah had gone out with a group from Banu Malik ibn Hutayt ibn Jusham ibn Qasi—and al-Mughirah was one of the allies ⁹³—and with al-Mughirah were two allies of his, one called Dammun—a man from Kindah—and the other al-Sharid; his name was 'Amr, but when al-Mughirah did what he did to his companions, he fled, so he was called al-Sharid. They went out to al-Muqawqis ⁹⁴, the ruler of Alexandria, who favored Banu Malik over al-Mughirah. They returned, and when they were at Baysan ⁹⁵, they drank wine. Al-Mughirah refrained from some of the drink and restrained himself, while Banu Malik drank until they became intoxicated. Then al-Mughirah attacked them and killed them; they were thirteen men. When he killed them, Dammun saw them and hid from them, thinking that al-Mughirah had been driven to kill them by intoxication. Al-Mughirah began calling for Dammun and shouting to him, but he did not come; he turned over the slain but did not see him, so he wept. When Dammun saw that, he came out to him. Al-Mughirah said: "What kept you?" He said: "I feared you would kill me as you killed the people." Al-Mughirah said: "I only killed Banu Malik because of what al-Muqawqis did to them." He took their belongings and wealth and joined the Prophet ⁸³. The Prophet ⁸³ said: "I will not take a fifth of it; this is treachery!" That was when the Prophet ⁸³ was informed of their story. Al-Mughirah became Muslim, and al-Sharid came and entered Mecca, informing Abu Sufyan ibn Harb of what al-Mughirah had done to Banu Malik. Abu Sufyan sent Mu'awiyah ibn Abi Sufyan to 'Urwah ibn Mas'ud to inform him of the news—and he was al-Mughirah ibn Shu'bah ibn Abi 'Amir ibn Mas'ud ibn Mu'attib. Mu'awiyah said: "I set out until, when I was at Na'man ⁹⁶, I said to myself: 'Which way should I take? If I take Dhu Ghifar, it is farther and easier; if I take Dhu al-'Alaq ⁹⁷, it is rougher and closer.' So I took Dhu Ghifar and came to 'Urwah ibn Mas'ud ibn 'Amr al-Maliki at night. By Allah, I had not spoken to him for ten years, and that night I spoke to him." He said: "We went out to Mas'ud, and 'Urwah called out: 'Who is this?' He said: 'Urwah.' Mas'ud came to us, saying: 'Have you come at night with a calamity ⁹⁸ or with a disaster? Rather, you have come with a disaster! Did their riders kill our riders, or did our riders kill their riders? If our riders had killed their riders, 'Urwah ibn Mas'ud would not have come to me at night!' 'Urwah said: 'You are right; my riders killed your riders, O Mas'ud. See what you will do!' Mas'ud said: 'I know the fierceness of Banu Malik and their swiftness to war; consider me silent.' He said: 'We left him. When morning came, Mas'ud went early and said: 'O Banu Malik, concerning the matter of al-Mughirah ibn Shu'bah, he killed your brothers, Banu Malik. Obey me and take the blood money; accept it from your cousins and your people.' They said: 'That will never be; by Allah, the allies ⁹³ will never let you stay when you accept it.' He said: 'Obey me and accept what I say to you. By Allah, it is as if I see Kinanah ibn 'Abd Yalil coming, his armor striking his calves ⁹⁹; he does not embrace a man without throwing him down. By Allah, it is as if I see Jundub ibn 'Amr coming like a master, biting on a notched arrow with another; he does not aim his arrow at anyone without placing it where he intends!' When they overpowered him, he prepared for battle, and they lined up. Kinanah ibn 'Abd Yalil came, his armor striking his calves, saying: 'Who will wrestle?' Then Jundub ibn 'Amr came, biting on a notched arrow with another. Mas'ud said: 'O Banu Malik, obey me!' They said: 'The matter is up to you!'"

Then Mas'ud ibn 'Amr came forward and said: "O 'Urwa ibn Mas'ud, come out to me!" So he came out to him, and when they met between the two ranks, he said: "You are liable for thirteen blood-wits, for al-Mughira has killed thirteen men, so bear their blood-wits." 'Urwa said: "I have borne them; they are upon me!" So the people reconciled. Al-A'sha, the brother of Banu Bakr ibn Wa'il, said: 'Urwa bore the blood-wits of the allied tribes ¹⁰⁰ when ... he saw a matter that constricted the breasts, Three hundred full-grown camels and a thousand ... thus does the patient and enduring one act. Al-Waqidi said: When 'Urwa ibn Mas'ud finished speaking with the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, responded to him as he had responded to Budayl ibn Warqa' and his companions, and as he had offered them the truce, 'Urwa ibn Mas'ud rode until he came to Quraysh and said: "O my people, I have visited kings: Chosroes, Heraclius, and the Negus, but by Allah, I have never seen a king more obeyed among his companions than Muhammad among his companions. By Allah, they do not stare at him, they do not raise their voices in his presence, and it suffices him only to point to a matter and it is done. He does not spit or expectorate without it falling into the hand of a man among them who wipes it on his skin. He does not perform ablution without them crowding around him to see who can obtain some of it. I have estimated the people, and know that if you desire war, they will offer it to you. I have seen a people who care not what happens to them if they protect their companion. By Allah, I saw..."

1. istawba'u : They found the climate disagreeable; they became ill due to the change of environment.
2. Yasar : The name of the Prophet's freedman who was killed by the 'Uraynah raiders.
3. ayah : Qur'an 5:33, which prescribes punishments for those who wage war against Allah and His Messenger.
4. al-Hinna' : The name of one of the Prophet's milch camels.
5. Ghazwat al-Hudaybiyyah : The Expedition of al-Hudaybiyyah, a pivotal event in 6 AH where the Prophet and his companions set out for 'Umrah but were stopped by the Quraysh, leading to the Treaty of al-Hudaybiyyah.
6. al-Bayt : The Ka'bah in Mecca.
7. 'arrafa ma'a al-mu'arrafin : To perform the standing at 'Arafat during Hajj; here it indicates performing the rituals of Hajj or 'Umrah.
8. Busr ibn Sufyan : A companion who had recently embraced Islam and was asked to purchase sacrificial animals.
9. Najiyah ibn Jundub al-Aslami : A companion appointed by the Prophet to lead the sacrificial animals.
10. Suhar : A place in Oman known for weaving fine garments.
11. jullilat : Covered with a saddlecloth or a covering to mark them as sacrificial animals.
12. ash'ara : To mark a sacrificial camel by cutting a small slit in its hump or side to indicate it is for sacrifice.
13. talbiya : The proclamation recited by pilgrims during Hajj and 'Umra, affirming their intention and devotion to Allah.
14. al-Bayda' : A place near Dhu al-Hulayfa, known for its white terrain.
15. yatashaghalun : They occupied themselves with excuses or distractions to avoid joining.
16. asram : Groups or companies of people, often used for Bedouin clans.
17. adubb : A type of lizard, specifically the dabb lizard (Uromastyx), considered edible by some.
18. Farsh : A low-lying area or plain where water collects.
19. hima : A protected area or reserve for grazing, traditionally set aside for the public good or for the leader's use.
20. ʿussan ʿussan : Literally 'bowl by bowl'; refers to drinking milk in small portions, each person taking a bowl.
21. muʿayshan : A type of truffle or fungus found in the desert, considered a delicacy.
22. ʿitran : A type of plant, possibly a fragrant herb or a kind of truffle; exact identification uncertain.
23. ḍaghābīs : Coloquints; a type of bitter gourd or wild cucumber, sometimes eaten after preparation.
24. iḥrām : The sacred state of consecration during Hajj or 'Umrah, during which certain actions are prohibited, including shaving or cutting hair.
25. fidyatun min ṣiyāmin aw ṣadaqatin aw nusukin : Qur'an 2:196; refers to the ransom required for breaking the state of ihram due to illness or necessity, consisting of fasting, charity, or sacrifice.
26. mudd : A unit of volume; approximately 0.5-0.6 liters, used for measuring food grains.
27. faraṭan : One who goes ahead to prepare a watering place; here, metaphorically, the Prophet as a forerunner to the Heavenly Basin (al-Hawḍ) on the Day of Judgment.
28. Sunnah : The established practices and teachings of the Prophet Muhammad, considered a model for Muslims.
29. ʿumrah : The lesser pilgrimage to Mecca, which can be performed at any time of the year, unlike Hajj.
30. al-Aḥābīsh : Various allied tribes or mercenaries from the outskirts of Mecca who supported Quraysh.
31. Wazar : A mountain near Mecca; the name may also be read as 'Waz' or 'Waza'.
32. al-ʿūdh al-maṭāfīl : Literally 'the she-camels with their young'; metaphorically refers to women and children brought along to incite the men to fight.
33. Sūrat al-Mā'idah 5:24 : Quranic verse where the Israelites refuse to fight with Moses.
34. Bark al-Ghimād : A distant place in Yemen, symbolizing a far journey.
35. jalābīb : Plural of jilbāb, meaning cloaks or outer garments; here used metaphorically for the leaders or prominent figures.
36. rādifū : They brought supplies or reinforcements; from radafa, to follow or bring in succession.
37. al-Aḥābīsh : Various tribes allied with Quraysh, often mercenaries.
38. Dār al-Nadwa : The assembly house of Quraysh in Mecca.
39. qibla : Direction of prayer towards Mecca.
40. adhān : The call to prayer.
41. iqāma : The second call to prayer, signaling the start of the prayer.
42. taslīm : The concluding salutation of the prayer: 'Peace be upon you and the mercy of Allah.'
43. Sūrat al-Nisā' 4:102 : Verse about the prayer of fear (ṣalāt al-khawf).
44. takbīr : Saying 'Allahu Akbar' (Allah is the Greatest).
45. tashahhud : The testimony of faith recited while sitting in prayer.
46. al-ʿaṣal : A rugged, rocky terrain or a mountain path.
47. Thanīyat Dhāt al-Ḥanẓal : A mountain pass named after the colocynth plant (ḥanẓal).
48. khamar : Thick, dense vegetation or thicket.
49. ʿAmr ibn ʿAbd Nuhm : A companion from the Aslam tribe.
50. shirāk : A shoestring or narrow strap; metaphor for a narrow path.
51. maḥajja lāḥiba : A clear, well-trodden road.
52. Ḥiṭṭa : An Arabic word meaning 'relief' or 'forgiveness'; the Israelites were commanded to say it upon entering Jerusalem.
53. ḥabba fī shaʿīra : A grain in a barley; a distortion of the original command, mocking it.
54. ثَنِيَّة : A mountain pass or defile; a narrow path through a mountain.
55. ثَقَل : Baggage or heavy load; here specifically refers to flour or food provisions.
56. سَيْفِ الْبَحْر : Sayf al-Bahr: literally 'sword of the sea,' a coastal region or a place name.
57. الْفَتْح : Al-Fath: The Conquest, referring to the Conquest of Mecca in 8 AH.
58. مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ : Those who spent before the Conquest: refers to those who contributed financially before the Conquest of Mecca, considered a higher merit.
59. الْقَصْوَاء : Al-Qaswa': the name of the Prophet's she-camel.
60. خَلَأَتْ : Khal'at: she became stubborn or refused to move; a term used for a camel that balks.
61. حَابِسُ الْفِيل : The One who restrained the elephant: reference to God's protection of the Kaaba from the Abyssinian army led by Abraha with elephants (Year of the Elephant).
62. ثَمَد : Thamad: a well or water source with little water; a small spring or pool.
63. ظَنُون : Zanun: a well whose water is uncertain or scanty; unreliable in yielding water.
64. يَتَبَرَّضُ مَاؤُهُ تَبَرُّضًا : Yatabarradu ma'uhu tabarruḍan: its water is taken sparingly, little by little, like sipping.
65. صَدَرُوا عَنْهُ : Sadaru 'anhu: they departed from it after watering their animals; 'sadar' means to return from water.
66. بَلْدَح : Baldah: a place near Mecca, possibly a valley or water source.
67. أَثِرْ : Athir: stir or agitate; here, to stir the water with the arrow to cause it to flow.
68. أَبَا الْحُبَاب : Abu Hubab: a nickname for 'Abdullah ibn Ubayy ibn Salul, the leader of the hypocrites in Medina.
69. حَثْحَثَهَا : Hathhathaha: he stirred it vigorously; to agitate or move something back and forth.
70. kāfir : A term meaning 'disbeliever' or 'unbeliever'; one who rejects faith in God.
71. Bishr ibn al-Barā' ibn Ma'rūr : A companion of the Prophet from the Ansar; the Prophet appointed him as chief over Banu Salama.
72. al-hay'a : A clamor or loud noise, possibly referring to the call for the pledge of allegiance.
73. lā naḍaḥtu 'anka : An expression meaning 'I will never defend you' or 'I will not intercede for you.'
74. baliyya : A worn-out or tattered garment.
75. amshara 'iḍāhuhā : The acacia trees have become leafy or have produced leaves.
76. a'dhaqa idhkhiruhā : The lemon grass has produced fruit or has become ripe.
77. aslaba thumāmuhā : The panic grass has grown leaves or has become lush.
78. abqala ḥamḍuhā : The saltbush has sprouted or produced new growth.
79. khowṣ wa ḍamd al-arḍ : Leaves and ground herbs; vegetation gathered from the earth.
80. ʿaybat nuṣḥ : Literally 'the basket of sincere advice'; meaning confidants or trusted advisors.
81. ḥattā tabīda khaḍrā'uhum : An idiom meaning 'until they perish' or 'until their strength is exhausted'; literally 'until their greenness perishes.'
82. ḥattā tanfarida sālfatī : An idiom meaning 'until my neck is severed' or 'until I die'; literally 'until my side of the neck becomes isolated.'
83. صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : An honorific phrase meaning 'peace be upon him', used after mentioning the Prophet Muhammad.
84. بَلّحُوا : They were stubborn or refused to comply.
85. الْحُدَيْبِيَةِ : Al-Hudaybiyyah: a location near Mecca where the Treaty of Hudaybiyyah was signed.
86. الْعُوذُ الْمَطَافِيلُ : Mothers with their young children, indicating that the Quraysh brought their families to show their determination to fight.
87. أَحَابِيشَهُمْ : Allies or confederates, specifically the tribes allied with Quraysh.
88. الْبَيْتِ : The Kaaba in Mecca.
89. أَوْبَاشًا : A rabble or mixed multitude of people, often used derogatorily.
90. أَبُو بَكْرٍ الصّدّيقُ رَضِيَ اللهُ عَنْهُ : Abu Bakr al-Siddiq, the first Caliph and close companion of the Prophet; 'may Allah be pleased with him'.
91. اللّاتِ : Al-Lat: a pre-Islamic Arabian goddess.
92. عُلَابِطَ : A place name; the exact location is uncertain.
93. الْأَحْلَامِ : Allies or confederates; those who have entered into a pact of mutual support.
94. الْمُقَوْقَسِ : Al-Muqawqis: the title of the Byzantine governor of Egypt at the time.
95. بَيْسَانَ : Baysan: a town in the Jordan Valley.
96. نَعْمَانَ : Na'man: a valley or place near Mecca.
97. ذَا الْعَلَقِ : Dhu al-'Alaq: a location; literally 'possessor of the leech', possibly a place name.
98. عَرَاهِيَةً : A calamity or disaster; the exact meaning is uncertain.
99. رَوْحَتَيْ رِجْلَيْهِ : His calves; literally 'the two soft parts of his legs'.
100. al-ahlaf : The allied tribes; refers to the confederate tribes allied with Quraysh, particularly those who had entered into a pact (hilf) with them.

The Second Part [1]

"Women who forget (nusayyāt) with him—if they were, they would never hand him over under any circumstance. So give your opinion, and beware of suppressing opinion (īḍāʿ al-ra'y). He has presented a plan to you, so meet him halfway! O my people, accept what he has presented, for I am a sincere advisor to you, although I fear you will not be granted victory over him! A man has come to this House (al-bayt) venerating it, with the sacrificial animals (al-hady) to slaughter them and then depart!" Quraysh said: "Do not speak thus, O Abā Yaʿfūr! If someone other than you had spoken thus, we would have blamed him. But we will turn him away from the House this year, and he can return next year." They said: Then Mikraz ibn Ḥafṣ ibn al-Akhyaf came. When he appeared and the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) saw him, he said: "This is a treacherous man!" When he reached the Prophet (ṣallā Allāhu ʿalayhi wa-sallam), he spoke to him similarly to what his companions had spoken. When he returned to Quraysh, he informed them of what had been said to him. So they sent al-Ḥulays ibn ʿAlqamah—who was at that time the chief of the Aḥābīsh. When al-Ḥulays appeared, the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said: "This is from a people who venerate the sacrificial animals (al-hady) and are devout (yata'allahu). Send the sacrificial animals out in his direction so that he may see them." So they sent the sacrificial animals. When he saw the sacrificial animals flowing (yasīl) through the valley with their garlands (al-qalā'id), their wool (awbārah) having been eaten (by age), making a lowing sound (al-ḥanīn), and the people came out to meet him, reciting the talbiyah (yulabbūn), having stayed half a month, their perfume faded (tafalū) and their hair disheveled (shaʿithū), he returned without reaching the Prophet (ṣallā Allāhu ʿalayhi wa-sallam), out of reverence for what he saw, until he returned to Quraysh and said: "I have seen what it is not lawful to prevent. I saw the sacrificial animals with their garlands, their wool eaten, held back (maʿkūfan) from their place of sacrifice, and the men with faded perfume and lice, wanting to circumambulate this House! By God, it was not on this that we allied with you, nor did we covenant with you to turn away from the House of God (Bayt Allāh) those who come venerating its sanctity (ḥurmatih) and fulfilling its due, driving the sacrificial animals held back from reaching their place of sacrifice. By Him in Whose hand is my soul, you will either let him and what he has brought pass, or I will surely march out with the Aḥābīsh as one man!" They said: "All that you have seen is merely a ruse (makīdah) from Muḥammad and his companions. So refrain from us until we obtain for ourselves something we are satisfied with." The first person the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) sent to Quraysh was Khirāsh ibn Umayyah al-Kaʿbī, on a camel of the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) called al-Thaʿlab, to convey to their nobles from the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) what he had come for, and to say: "We have only come for ʿumrah, with us are the sacrificial animals held back, so we may circumambulate the House, then shave (wa-nuḥill) and depart." But they hamstrung the Prophet's camel—the one who did the hamstringing was ʿIkrimah ibn Abī Jahl—and intended to kill him, but those of his tribe who were there prevented him until they let Khirāsh go. He returned to the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) barely (wa-lam yakad), and informed the Prophet (ṣallā Allāhu ʿalayhi wa-sallam) of what he had encountered. He said: "O Messenger of God, send a man more protected than I!" So the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) called ʿUmar ibn al-Khaṭṭāb to send him to Quraysh. He said: "O Messenger of God, I fear Quraysh for myself. Quraysh know my enmity towards them, and there is none of Banī ʿAdī to protect me. But if you wish, O Messenger of God, I will enter among them." The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said nothing. ʿUmar said: "But I will guide you, O Messenger of God, to a man more honored in Mecca than I, with more numerous and protective kinsmen: ʿUthmān ibn ʿAffān." So the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) called ʿUthmān (raḍiya Allāhu ʿanhu) and said: "Go to Quraysh and inform them that we have not come to fight anyone, but have only come as visitors (zuwāran) to this House, venerating its sanctity, with us are the sacrificial animals to slaughter and then depart." So ʿUthmān set out until he reached Baldah, where he found Quraysh. They said: "Where are you heading?" He said: "The Messenger of God has sent me to you, calling you to God and to Islam, to enter the religion completely. For God will manifest His religion and honor His Prophet! And another matter: you desist, and others will handle this from Him. If they prevail over Muḥammad, that is what you wanted; and if Muḥammad prevails, you have the choice to enter what the people have entered or to fight while you are numerous and fresh. War has exhausted you and taken away your best! And another matter: the Messenger of God informs you that he has not come to fight anyone, but has only come for ʿumrah, with him are the sacrificial animals with their garlands, to slaughter and depart." ʿUthmān (raḍiya Allāhu ʿanhu) continued speaking to them, bringing them what they did not want, and they said: "We have heard what you say, but this will never happen, nor will he enter it against our will. So return to your companion and inform him that he will not reach us." Then Abān ibn Saʿīd ibn al-ʿĀṣ stood up, welcomed him, granted him safe passage, and said: "Do not fail in your need!" Then he dismounted from a horse he was riding, mounted ʿUthmān on the saddle, and seated him behind him. So ʿUthmān entered Mecca and went to their nobles one by one: Abū Sufyān ibn Ḥarb, Ṣafwān ibn Umayyah, and others. Some he met at Baldah, and some he met in Mecca. They kept replying to him: "Muḥammad will never enter it against us!" ʿUthmān (raḍiya Allāhu ʿanhu) said: "Then I would enter upon believing men and women who were oppressed (mustaḍʿafīn) and say: 'The Messenger of God gives you glad tidings of victory (al-fatḥ) and says: "I will overshadow you until faith (al-īmān) is no longer hidden in Mecca."' I would see a man or woman among them sobbing until I thought they would die of joy at what I told them. They would ask about the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam), concealing the question, and it was hard upon them. They would say: 'Convey the greeting of peace (al-salām) from us to the Messenger of God. Indeed, He who brought him to al-Ḥudaybiyah is able to bring him into the heart of Mecca!'" The Muslims said: "O Messenger of God, ʿUthmān has reached the House and circumambulated!" The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said: "I do not think ʿUthmān would circumambulate the House while we are besieged (maḥṣūrūn)." They said: "O Messenger of God, what prevents him when he has reached the House?" The Prophet (ṣallā Allāhu ʿalayhi wa-sallam) said: "My opinion of him is that he will not circumambulate until we circumambulate." When ʿUthmān (raḍiya Allāhu ʿanhu) returned to the Prophet (ṣallā Allāhu ʿalayhi wa-sallam), they said: "Did you satisfy yourself with the House, O ʿAbd Allāh?" ʿUthmān said: "How evil is what you thought of me! If I had stayed there a year while the Prophet remained at al-Ḥudaybiyah, I would not have circumambulated. Quraysh invited me to circumambulate, but I refused them." The Muslims said: "The Messenger of God was the most knowledgeable among us of God Most High and the best in opinion."

The Messenger of Allah, may Allah bless him and grant him peace, used to order his Companions at al-Hudaybiyya to keep watch at night. A man from among his Companions would spend the night on guard duty until morning, circling the camp. Three of his Companions took turns guarding: Aws ibn Khawli, 'Abbad ibn Bishr, and Muhammad ibn Maslama. One night, Muhammad ibn Maslama was on the Prophet's horse, may Allah bless him and grant him peace, while 'Uthman was still in Mecca. The Quraysh had sent fifty men at night under the command of Mikraz ibn Hafs, ordering them to circle the Prophet, may Allah bless him and grant him peace, hoping to catch someone off guard or find an opportunity. Muhammad ibn Maslama and his companions captured them and brought them to the Messenger of Allah, may Allah bless him and grant him peace. 'Uthman had stayed in Mecca for three days calling the Quraysh [to Islam], and some Muslims had entered Mecca with the permission of the Messenger of Allah, may Allah bless him and grant him peace, to visit their families. News reached the Messenger of Allah, may Allah bless him and grant him peace, that 'Uthman and his companions had been killed, and that was when he called for the pledge ¹. The Quraysh learned of the detention of their men, so a group from Quraysh came to the Prophet, may Allah bless him and grant him peace, and his Companions, and they exchanged arrows and stones. At that time, they also took some prisoners from the polytheists. Then the Quraysh sent Suhayl ibn 'Amr, Huwaytib ibn 'Abd al-'Uzza, and Mikraz ibn Hafs. The Messenger of Allah, may Allah bless him and grant him peace, came that day to the dwellings of the Banu Mazin ibn al-Najjar, and they had all camped in a part of al-Hudaybiyya. Umm 'Umara said: "Messengers were going back and forth between the Messenger of Allah, may Allah bless him and grant him peace, and the Quraysh. One day, the Messenger of Allah, may Allah bless him and grant him peace, passed by us in our dwelling." She said: "I thought he needed something, but then news reached him that 'Uthman ibn 'Affan, may Allah be pleased with him, had been killed. He sat down in our camp and said: 'Allah has commanded me to take the pledge.'" She said: "The people came forward to give him the pledge in our camp until they crowded around, and there was no piece of our belongings left that was not trampled!" Her husband was Ghaziyya ibn 'Amr. She said: "The Messenger of Allah, may Allah bless him and grant him peace, took the pledge from the people that day." She said: "It is as if I can see the Muslims putting on their weapons, though we had few; we had only set out as pilgrims ². I saw Ghaziyya ibn 'Amr with his sword slung over his shoulder. I went to a tent pole we were using for shade, took it in my hand, and had a knife tied around my waist. I said: 'If anyone comes near me, I hope to kill him.' The Messenger of Allah, may Allah bless him and grant him peace, was taking the pledge from the people that day, and 'Umar ibn al-Khattab, may Allah be pleased with him, was holding his hand. He took their pledge that they would not flee. Some said: 'He took their pledge to die.' It is said that the first person to give the pledge was Sinan ibn Abi Sinan ibn Mihsan, who said: 'O Messenger of Allah, I pledge to you on what is in your heart.' The Messenger of Allah, may Allah bless him and grant him peace, took the pledge from the people based on the pledge of Sinan ibn Abi Sinan. The Muslims who had entered [Mecca] to visit their families were ten emigrants ³: Kurz ibn Jabir al-Fihri, 'Abdullah ibn Suhayl ibn 'Amr, 'Ayyash ibn Abi Rabi'a, Hisham ibn al-'As ibn Wa'il, Hatib ibn Abi Balta'a, Hatib ibn 'Amr ibn 'Abd Shams, 'Abdullah ibn Hudhafa, Abu al-Rum ibn 'Umayr, 'Umayr ibn Wahb al-Jumahi, and 'Abdullah ibn Abi Umayya ibn Wahb, an ally of Suhayl among the Banu Asad ibn 'Abd al-'Uzza. When Suhayl ibn 'Amr came, the Prophet, may Allah bless him and grant him peace, said: "Sahl ⁴ has made their matter easy!" Suhayl said: "Whoever fought you was not of the opinion of our men of judgment nor of our men of forbearance; rather, we disliked it when we heard of it and did not know about it, and it was from our foolish ones! Send us our companions whom you captured the first time and those you captured the last time!" The Messenger of Allah, may Allah bless him and grant him peace, said: "I will not send them until you send my companions." Suhayl said: "You have been fair to us!" So Suhayl ibn 'Amr, Huwaytib ibn 'Abd al-'Uzza, and Mikraz ibn Hafs sent to the Quraysh: "You have detained some men from Muhammad's companions who are your relatives; you did not kill them, and we disliked that. Muhammad has refused to send those captured from your people until you send his companions, and he has been fair to us. You know that Muhammad will release your companions." So they sent to him those who were with them, eleven men, and the Messenger of Allah, may Allah bless him and grant him peace, sent their companions who had been captured the first and last time. Among those captured the first time was 'Amr ibn Abi Sufyan. The Messenger of Allah, may Allah bless him and grant him peace, was taking the pledge from the people that day under a green tree. Among the things Allah did for the Muslims was that the Messenger of Allah, may Allah bless him and grant him peace, ordered his crier to call out: "The Holy Spirit ⁵ has descended upon the Messenger and commanded the pledge, so come out in the name of Allah and give the pledge." Ibn 'Umar said: "I went out with my father while he was calling for the pledge. When he finished the call, my father sent me to the Prophet, may Allah bless him and grant him peace, to inform him that I had called the people." 'Abdullah said: "I returned and found the Messenger of Allah, may Allah bless him and grant him peace, taking the pledge from the people, so I gave him the pledge a second time." 'Abdullah said to 'Umar that he should return to the Prophet, may Allah bless him and grant him peace, and he gave him permission, so he returned and was holding the hand of the Prophet, may Allah bless him and grant him peace, while he was taking the pledge. When the Quraysh—Suhayl ibn 'Amr, Huwaytib ibn 'Abd al-'Uzza, and those with them, and the spies of Quraysh—saw the speed of the people in giving the pledge and their readiness for war, their terror and fear intensified, and they hastened to settle the matter. When 'Uthman, may Allah be pleased with him, returned, the Messenger of Allah, may Allah bless him and grant him peace, brought him to the tree and took his pledge. Before that, when the people had given the pledge, he said: "'Uthman has gone on an errand for Allah and His Messenger, so I pledge on his behalf!" And he struck his right hand on his left. Al-Waqidi said: Jabir ibn Sulaym narrated to me from Safwan ibn 'Uthman, who said: "The Quraysh had sent to 'Abdullah ibn Ubayy: 'If you wish to enter and circumambulate the House ⁶, do so.' His son was sitting with him and said: 'Father, I remind you of Allah, lest you disgrace us in every situation—you circumambulate the House while the Messenger of Allah has not?' Ibn Ubayy refused and said: 'I will not circumambulate until the Messenger of Allah circumambulates.' This statement reached the Messenger of Allah, may Allah bless him and grant him peace, and he was pleased with it. Huwaytib ibn 'Abd al-'Uzza, Suhayl ibn 'Amr, and Mikraz ibn Hafs returned to the Quraysh and informed them of what they had seen of the speed of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, in giving the pledge and what they had prepared. The men of opinion among them said: 'There is nothing better than to make peace with Muhammad on the condition that he leave us this year and return next year, stay for three days, sacrifice his sacrificial animals, and depart, staying in our land without entering upon us.' They agreed on that. When the Quraysh agreed on peace and truce, they sent Suhayl ibn 'Amr, along with Huwaytib ibn 'Abd al-'Uzza and Mikraz ibn Hafs, and said: 'Go to Muhammad and make peace with him, and let your peace include that he does not enter this year. By Allah, let not the Arabs say that you entered upon us by force.' So Suhayl came to the Prophet, may Allah bless him and grant him peace. When the Prophet, may Allah bless him and grant him peace, saw him approaching, he said: 'The people want peace.' Suhayl spoke with the Messenger of Allah, may Allah bless him and grant him peace, at length, and they exchanged words, voices rising and falling."

Ya'qub ibn Muhammad narrated to me from 'Abd al-Rahman ibn 'Abd Allah, from al-Harith ibn 'Abd Allah ibn Ka'b, who said: I heard Umm 'Amara say: I was looking at the Messenger of God, may God bless him and grant him peace, sitting that day cross-legged, while 'Abbad ibn Bishr and Salama ibn Aslam ibn Harish were clad in iron, standing ⁷ at the head of the Prophet, may God bless him and grant him peace, when Suhayl ibn 'Amr raised his voice. They said: Lower your voice in the presence of the Messenger of God! Suhayl was kneeling, raising his voice as if I could see a mark ⁸ on his lip and his canine teeth, and the Muslims were sitting around the Messenger of God, may God bless him and grant him peace. They said: When they had made peace and nothing remained but the document, 'Umar went to the Messenger of God, may God bless him and grant him peace, and said: O Messenger of God, are we not Muslims? The Messenger of God, may God bless him and grant him peace, said: Yes! He said: Then why do we give a humiliating concession in our religion? The Messenger of God, may God bless him and grant him peace, said: I am the servant of God and His Messenger, and I will not disobey His command, and He will not let me perish. So 'Umar went to Abu Bakr, may God be pleased with him, and said: O Abu Bakr, are we not Muslims? He said: Yes! 'Umar said: Then why do we give a humiliating concession in our religion? Abu Bakr said: Stick to his saddle-strap ⁹! For I bear witness that he is the Messenger of God, and that the truth is what he commands, and we will not disobey God's command, and God will not let him perish! 'Umar experienced great distress over the matter, and he kept arguing with the Messenger of God, may God bless him and grant him peace, saying: Why do we give a humiliating concession in our religion? The Messenger of God, may God bless him and grant him peace, kept saying: I am the Messenger of God, and He will not let me perish! He said: He kept arguing with the Prophet, may God bless him and grant him peace. He said: Abu 'Ubayda ibn al-Jarrah said: Will you not listen, O son of al-Khattab, to the Messenger of God saying what he says? Seek refuge with God from Satan and suspect your own opinion! 'Umar, may God be pleased with him, said: I began seeking refuge with God from the accursed Satan out of shame, and nothing ever afflicted me like that day. I continued fasting and giving charity because of what I did, fearing my words that I spoke that day. Ibn 'Abbas, may God be pleased with him, used to say: 'Umar said to me during his caliphate, mentioning the matter: I felt a doubt such as I had not felt since I embraced Islam except on that day. If I had found on that day a faction to secede from them out of aversion to the matter, I would have seceded. Then God, blessed and exalted, made its outcome good and right, and the Messenger of God, may God bless him and grant him peace, knew best. Abu Sa'id al-Khudri said: I sat with 'Umar ibn al-Khattab, may God be pleased with him, one day, and he mentioned the matter and said: On that day such doubt entered me, and I argued with the Prophet, may God bless him and grant him peace, that day with an argument the like of which I had never used before. I freed slaves because of what entered me that day, and I fasted for a long time. I remember what I did when alone, and it becomes my greatest concern. Then God made the outcome of the matter good. So it is fitting for servants to suspect their own opinion. By God, on that day such doubt entered me that I said to myself: If there were a hundred men of my opinion, we would never have entered into it! When the matter occurred, more people embraced Islam during the truce than had embraced Islam from the day the Messenger of God, may God bless him and grant him peace, called until the day of al-Hudaybiyya. There was no greater conquest in Islam than al-Hudaybiyya. The companions of the Messenger of God, may God bless him and grant him peace, disliked the peace because they had set out with no doubt of victory, due to the dream of the Messenger of God, may God bless him and grant him peace, that he had shaved his head and entered the House, and taken the key of the Ka'ba, and he was recognized with those who recognize! When they saw the peace, a great matter entered the people until they almost perished. While the people were in that state, having made peace and the document not yet written, Abu Jandal ibn Suhayl came, having escaped in chains, with a sword wrapped around him, from the lower part of Mecca. He came out from its lower part until he reached the Messenger of God, may God bless him and grant him peace, who was writing with Suhayl. Suhayl raised his head and saw his son Abu Jandal. Suhayl stood up, struck his face with a thorny branch, grabbed him by the collar, and Abu Jandal cried out at the top of his voice: O company of Muslims, am I to be returned to the polytheists to be tempted in my religion? That increased the Muslims' distress beyond what they already had, and they began to weep at Abu Jandal's words. He said: Huwaytib ibn 'Abd al-'Uzza said to Mikraz ibn Hafs: I have never seen a people more loving of those who entered with them than the companions of Muhammad are for Muhammad and for each other! But I tell you, you will never get justice from Muhammad after this day until he enters it by force! Mikraz said: I see that too. Suhayl said: This is the first thing I have made a condition with you: return him! The Messenger of God, may God bless him and grant him peace, said: We have not yet concluded the document. Suhayl said: By God, I will not write anything with you until you return him to me. So the Messenger of God, may God bless him and grant him peace, returned him. The Messenger of God, may God bless him and grant him peace, spoke to Suhayl to let him go, but Suhayl refused. Mikraz ibn Hafs and Huwaytib said: O Muhammad, we grant him protection for you. So they brought him into a tent and granted him protection, and his father refrained from him. Then the Messenger of God, may God bless him and grant him peace, raised his voice and said: O Abu Jandal, be patient and seek reward, for God will make for you and those with you relief and a way out! We have made a peace treaty between us and the people, and we have given them and they have given us a covenant on that, and we do not break faith! 'Umar returned to the Messenger of God, may God bless him and grant him peace, and said: O Messenger of God, are you not the Messenger of God? He said: Yes. He said: Are we not upon the truth? He said: Yes. He said: Is our enemy not upon falsehood? He said: Yes. He said: Then why do we give a humiliating concession in our religion? The Messenger of God, may God bless him and grant him peace, said: I am the Messenger of God, and I will not disobey Him, and He will not let me perish. So 'Umar went until he came to Abu Bakr and said to him the same as he had said to the Prophet, may God bless him and grant him peace. Abu Bakr said: He is the Messenger of God, and he will not disobey Him, and He will not let him perish. Leave aside what you see, O 'Umar! 'Umar said: I went to Abu Jandal, walking beside him. Suhayl ibn 'Amr was pushing him, and 'Umar was saying: Be patient, O Abu Jandal, for they are only polytheists, and the blood of one of them is like the blood of a dog. It is only a man and you are a man, and you have a sword! I hoped that he would take the sword and strike his father, but the man spared his father. 'Umar said: O Abu Jandal, a man kills his father for God. By God, if we had caught our fathers, we would have killed them for God. So a man for a man! He said: Abu Jandal turned to 'Umar and said: Why don't you kill him yourself? 'Umar said: The Messenger of God, may God bless him and grant him peace, forbade me from killing him or anyone else. Abu Jandal said: You are not more entitled to obey the Messenger of God than I am! 'Umar and some men from the companions of the Prophet, may God bless him and grant him peace, said: O Messenger of God, did you not tell us that you would enter the Sacred Mosque, take the key of the Ka'ba, and be recognized with those who recognize? But our sacrificial animals have not reached the House, nor have we! The Messenger of God, may God bless him and grant him peace, said: Did I tell you that in this journey of yours? 'Umar said: No. The Messenger of God, may God bless him and grant him peace, said: Indeed, you will enter it, and I will take the key of the Ka'ba, and shave my head and your heads in the valley of Mecca, and be recognized with those who recognize! Then he turned to 'Umar and said: Have you forgotten the day of Uhud when you were fleeing without looking back at anyone while I was calling you from behind? Have you forgotten the day of the Confederates when they came upon you from above you and from below you, and when eyesight was confounded and hearts reached the throats?

Have you forgotten such-and-such a day? And the Messenger of Allah, may Allah bless him and grant him peace, kept reminding them of matters—'Have you forgotten such-and-such a day?' So the Muslims said: 'Allah and His Messenger have spoken the truth, O Prophet of Allah. We did not think about what you thought about. You are more knowledgeable about Allah and His command than we are!' When the Messenger of Allah, may Allah bless him and grant him peace, entered in the year of the Treaty ¹⁰ and shaved his head, he said: 'This is what I promised you.' On the day of the Conquest ¹¹, he took the key and said: 'Call for me 'Umar ibn al-Khattab!' Then he said: 'This is what I told you.' When he was at 'Arafah during the Farewell Pilgrimage ¹², he said: 'O 'Umar, this is what I told you!' He said: 'O Messenger of Allah, no conquest in Islam was greater than the Treaty of al-Hudaybiyyah!' Abu Bakr al-Siddiq, may Allah be pleased with him, used to say: 'No conquest in Islam was greater than the conquest of al-Hudaybiyyah, but the people at that time had limited understanding of what was between Muhammad and his Lord. The servants are hasty, while Allah, Blessed and Exalted, is not hasty like the haste of servants, until matters reach what Allah wills. I saw Suhayl ibn 'Amr during his Hajj standing at the place of sacrifice, bringing his sacrificial animals near to the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, was sacrificing them with his own hand. He called the barber and he shaved his head, and I saw Suhayl picking up his hair and placing it on his eyes. I remembered his refusal to agree on the day of al-Hudaybiyyah to write 'In the name of Allah, the Most Gracious, the Most Merciful,' and his refusal to write that Muhammad is the Messenger of Allah. So I praised Allah who guided him to Islam. May the blessings and peace of Allah be upon the Prophet of Mercy, through whom He guided us and saved us from destruction!' When the inkpot and parchment were brought after lengthy discussion and back-and-forth between the Messenger of Allah, may Allah bless him and grant him peace, and Suhayl ibn 'Amr, and when the matter was settled and close, the Messenger of Allah, may Allah bless him and grant him peace, called a man to write the document between them. He called Aws ibn Khawli to write, but Suhayl said: 'Only one of the two men should write: your cousin 'Ali or 'Uthman ibn 'Affan!' So the Prophet, may Allah bless him and grant him peace, ordered 'Ali to write. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Write: In the name of Allah, the Most Gracious, the Most Merciful.' Suhayl said: 'I do not know al-Rahman ¹³. Write as we write: In Your name, O Allah.' The Muslims were distressed by that and said: 'He is al-Rahman.' They said: 'Do not write except al-Rahman.' Suhayl said: 'Then I will not make a treaty with him on anything.' So the Messenger of Allah, may Allah bless him and grant him peace, said: 'Write: In Your name, O Allah. This is what the Messenger of Allah has agreed upon.' Suhayl said: 'If I knew that you are the Messenger of Allah, I would not oppose you and would follow you. Do you dislike your name and the name of your father, Muhammad ibn 'Abdillah?' The Muslims raised an outcry, more severe than the first, until voices rose, and some men from the Companions of the Messenger of Allah, may Allah bless him and grant him peace, stood up saying: 'We will not write except: Muhammad, the Messenger of Allah!' Ibn Abi Sabrah narrated to me from Ishaq ibn 'Abdillah, from Abu Farwah, from Waqid ibn 'Amr, who said: 'Someone who saw Usayd ibn Hudayr and Sa'd ibn 'Ubadah told me that they took the hand of the scribe and stopped him, saying ¹⁴: 'We will not write except: Muhammad, the Messenger of Allah; otherwise, the sword is between us! Why should we accept this humiliation in our religion?' The Messenger of Allah, may Allah bless him and grant him peace, kept calming them and gesturing with his hand to them: 'Be quiet!' Huwaytib was amazed at what they were doing and turned to Mikraz ibn Hafs saying: 'I have never seen a people more protective of their religion than these people!' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Write: In Your name, O Allah.' Then this verse was revealed concerning Suhayl when he refused to acknowledge al-Rahman: 'Say: Call upon Allah or call upon al-Rahman; whichever you call, to Him belong the Most Beautiful Names' ¹⁵. The Messenger of Allah, may Allah bless him and grant him peace, said: 'I am Muhammad ibn 'Abdillah, so write!' So he wrote: 'In Your name, O Allah. This is what Muhammad ibn 'Abdillah and Suhayl ibn 'Amr have agreed upon. They have agreed to lay down war for ten years, during which people will be secure and refrain from each other, on condition that there be no secret theft or open treachery ¹⁶, and that between us there is a sealed chest ¹⁷, and that whoever wishes to enter into the covenant and pact of Muhammad may do so, and whoever wishes to enter into the covenant and pact of Quraysh may do so, and that whoever comes to Muhammad from them without the permission of his guardian will be returned to him, and that whoever comes to Quraysh from the Companions of Muhammad will not be returned, and that Muhammad will depart from us this year with his Companions, and will enter upon us next year with his Companions and stay for three days, not entering upon us with weapons except the weapons of a traveler: swords in sheaths. Witnessed by Abu Bakr ibn Abi Quhafah, 'Umar ibn al-Khattab, 'Abd al-Rahman ibn 'Awf, Sa'd ibn Abi Waqqas, 'Uthman ibn 'Affan, Abu 'Ubaydah ibn al-Jarrah, Muhammad ibn Maslamah, Huwaytib ibn 'Abd al-'Uzza, and Mikraz ibn Hafs ibn al-Akhyaf. And that was written at the beginning of this document.' When the document was written, Suhayl said: 'Let it be with me!' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Rather, with me!' They disagreed, so he wrote a copy for him. The Messenger of Allah, may Allah bless him and grant him peace, took the first document, and Suhayl took his copy, and it was with him. Then Khuza'ah ¹⁸ jumped up and said: 'We enter into the covenant and pact of Muhammad, and we are on behalf of those of our people who are behind us.' Banu Bakr ¹⁹ jumped up and said: 'We enter with Quraysh into their covenant and pact, and we are on behalf of those of our people who are behind us.' Huwaytib said to Suhayl: 'Your maternal uncles ²⁰ have initiated hostility against us, whereas they used to hide from us. They have entered into the covenant and pact of Muhammad!' Suhayl said: 'They are no different from others. These are our relatives and our flesh; they have entered with Muhammad. They are a people who have chosen a matter for themselves; what can we do with them?' Huwaytib said: 'We can do with them by supporting our allies Banu Bakr against them.' Suhayl said: 'Beware that Banu Bakr hear this from you! For they are people of ill omen; they might attack Khuza'ah, and Muhammad would become angry for his allies, and he would break the treaty between us and him.' Huwaytib said: 'By Allah, you have favored your maternal uncles in every way!' Suhayl said: 'Do you think my maternal uncles are dearer to me than Banu Bakr? But by Allah, Quraysh will not do anything except that I will do it. If they support Banu Bakr against Khuza'ah, then I am just a man from Quraysh, and Banu Bakr are closer to me in lineage, even though these have maternal kinship. Banu Bakr are as you know; we have had encounters with them, all of which were not good, including the day of 'Ukaz ²¹.' They said: When the Messenger of Allah, may Allah bless him and grant him peace, finished the document and Suhayl ibn 'Amr and his companions departed, the Messenger of Allah, may Allah bless him and grant him peace, said to his Companions: 'Arise, sacrifice and shave!' But not a single man responded to that. The Messenger of Allah, may Allah bless him and grant him peace, said it three times, each time commanding them, but none of them did it. So the Messenger of Allah, may Allah bless him and grant him peace, left until he entered upon Umm Salamah, his wife, extremely angry. She was with him on that journey. He lay down, and she said: 'What is the matter with you, O Messenger of Allah?' Repeatedly he did not answer her ²². Then he said: 'Amazing, O Umm Salamah! I told the people to sacrifice, shave, and become halal ²³ repeatedly, but no one responded to that, though they hear my words and look at my face!' She said: 'I said: O Messenger of Allah, go out to your sacrificial animal and sacrifice it; then they will follow you.' She said:

The Messenger of God, may God bless him and grant him peace, placed his garment under his right arm and over his left shoulder ²⁴, then went out and took a short spear ²⁵ to sacrifice his offering. Umm Salama said: It is as if I see him when he thrusts the short spear into the camel, raising his voice: 'In the name of God, and God is greatest!' She said: No sooner did they see him sacrifice than they rushed to the offering and crowded around it until I feared that some of them would suffocate others. Ya'qub ibn Muhammad narrated to me from 'Abd al-Rahman ibn 'Abd Allah from al-Harith ibn 'Abd Allah ibn Ka'b from Umm 'Umara, who said: It is as if I see the Messenger of God, may God bless him and grant him peace, with his garment placed under his right arm and over his left shoulder, holding the short spear in his hands to sacrifice with it. Malik ibn Anas narrated to me from Abu al-Zubayr from Jabir, who said: The Messenger of God, may God bless him and grant him peace, made his companions partners in the sacrificial animals, so he sacrificed a camel for seven people. The sacrificial animals were seventy camels. The camel of Abu Jahl had been taken as booty by the Messenger of God, may God bless him and grant him peace, on the day of Badr, and the Muslims used to ride it on military expeditions. It had been included among the milch camels of the Messenger of God, may God bless him and grant him peace, which 'Uyayna ibn Hisn had driven away, and among his milch camels that were at Dhu al-Jadr, which the 'Uranis had driven away. The camel of Abu Jahl was a noble Mahri ²⁶ camel; it used to graze with the sacrificial animals. It ran away before the treaty and did not stop until it reached the house of Abu Jahl, and they recognized it. 'Amr ibn 'Anama ²⁷ al-Sulami went after it, but some foolish people of Mecca refused to give it to him. Suhayl ibn 'Amr said: Give it to him. So they gave a hundred she-camels for it. The Messenger of God, may God bless him and grant him peace, said: Were it not that we had designated it as a sacrificial animal, we would have done so. He sacrificed the camel for seven people, among them Abu Bakr and 'Umar ibn al-Khattab. Ibn al-Musayyab used to say: The sacrificial animals were seventy, and the people were seven hundred, each camel for ten people. The first statement is more established with us: that it was sixteen hundred. He said: Talha ibn 'Ubayd Allah stood to sacrifice his own camels that he had brought from Medina, as did 'Abd al-Rahman and 'Uthman ibn 'Affan. The Messenger of God, may God bless him and grant him peace, was in the state of placing his garment under his right arm and over his left shoulder ²⁸ in the non-sacred territory, and he used to pray in the sacred territory. On that day, there were people who asked for some of the meat of the sacrificial camels as a gift ²⁹, not many, and the Messenger of God, may God bless him and grant him peace, gave them from the meat and hides of the sacrificial camels. Umm Kurz al-Ka'biyya said: I came to ask the Messenger of God, may God bless him and grant him peace, for some of the meat of the sacrificial animals when he sacrificed at al-Hudaybiyya, and I heard him say: 'For a boy, two equivalent sheep ³⁰; for a girl, one sheep.' The Muslims ate from their sacrificial animals that they had sacrificed that day and fed the poor who were present. The Messenger of God, may God bless him and grant him peace, had sent twenty sacrificial camels to be sacrificed at al-Marwa with a man from Aslam, and he sacrificed them at al-Marwa and distributed their meat. Ya'qub ibn Muhammad narrated to me from 'Abd al-Rahman ibn 'Abd Allah ibn Abi Sa'sa'a from al-Harith ibn 'Abd Allah from Umm 'Umara, who said: I was watching the Messenger of God, may God bless him and grant him peace, when he finished sacrificing the camels and entered a tent of red leather for himself, where the barber was. He shaved his head, and I saw him put his head out of his tent saying: 'May God have mercy on those who shave!' It was said: O Messenger of God, and those who shorten? He said: 'May God have mercy on those who shave'—three times. Then he said: 'And those who shorten.' Ibrahim ibn Yazid narrated to me from Abu al-Zubayr from Jabir, who said: I was watching him when he shaved his head and threw his hair onto a tree beside him, a green acacia tree. Umm 'Umara said: The people began taking the hair from the tree and vying for it ³¹, and I pushed through until I took some strands of hair. She kept them until she died, using them to wash the sick. He said: On that day, some people shaved and others shortened. Umm Salama, the wife of the Prophet, may God bless him and grant him peace, said: I shortened the ends of my hair that day. Umm 'Umara used to say: I shortened the hair that day with a pair of scissors I had, and I did not shave. Khirash ibn Hunayd narrated to me from his father, who said: The one who shaved him was Khirash ibn Umayya. They said: The Messenger of God, may God bless him and grant him peace, stayed at al-Hudaybiyya for about ten days, and it is said twenty nights. When the Messenger of God, may God bless him and grant him peace, departed from al-Hudaybiyya, he camped at Marr al-Zahran, then camped at 'Usfan. They ran out of provisions ³², and the people complained to the Messenger of God, may God bless him and grant him peace, that they had reached extreme hunger—and among the people were riding camels—[and they said]: Shall we sacrifice and use their fat for oil, and make sandals from their hides? The Messenger of God, may God bless him and grant him peace, permitted them. When 'Umar ibn al-Khattab, may God be pleased with him, was informed of that, he came to the Messenger of God, may God bless him and grant him peace, and said: O Messenger of God, do not do that. If there is any remaining riding camel among the people, it would be better. But call them with their provisions, then supplicate God over them. So the Messenger of God, may God bless him and grant him peace, ordered that leather mats be spread, then his crier called: Whoever has any remaining provisions, let him scatter them on the leather mats. Abu Shurayh al-Ka'bi said: I saw some bringing a single date, and most of them brought nothing; some brought a handful of flour, a handful of sawiq ³³; all of that was little. When their provisions had gathered and their supplies were exhausted, the Messenger of God, may God bless him and grant him peace, walked to them and supplicated for blessing over them, then said: Bring your containers! So they brought their containers. Abu Shurayh said: I was present, and a man would come and take as much provision as he wished, until a man would take what he could not carry. Then the Messenger of God, may God bless him and grant him peace, gave permission to depart. When they departed, they were rained upon as much as they wished, while it was summer. The Messenger of God, may God bless him and grant him peace, camped and they camped with him, and they drank from the water. Then the Messenger of God, may God bless him and grant him peace, stood and addressed them. Three men came; two sat with the Prophet, may God bless him and grant him peace, and one went away turning aside. He felt ashamed, so God felt ashamed for him; the other repented, so God accepted his repentance; the third turned away, so God turned away from him. Mu'adh ibn Muhammad narrated to me, saying: I heard Shu'ba, the freed slave of Ibn 'Abbas, say: I heard Ibn 'Abbas say: 'Umar ibn al-Khattab, may God be pleased with him, said: I was traveling with the Messenger of God, may God bless him and grant him peace, on his return from al-Hudaybiyya. I asked the Messenger of God, may God bless him and grant him peace, but he did not answer me. Then I asked him, but he did not answer me. Then I asked him, but he did not answer me. 'Umar said: I said: May your mother lose you, O 'Umar! You have importuned the Messenger of God three times, and each time he does not answer me! He said: So I urged my camel until I went ahead of the people, and I feared that a Qur'anic revelation had come down concerning me. I was seized with anxiety about everything near and far, especially since I had disputed with the Messenger of God, may God bless him and grant him peace, at al-Hudaybiyya and disliked the treaty. I was traveling, worried, ahead of the people, when suddenly a caller ³⁴ called out: O 'Umar ibn al-Khattab! I felt something, God knows best what. Then I went until I reached the Messenger of God, may God bless him and grant him peace, and greeted him. He returned the greeting, joyful, then said: 'A sura has been revealed to me that is more beloved to me than everything on which the sun rises.' Then he recited: 'Indeed, We have granted you a clear conquest' ³⁵. He gave him glad tidings of His forgiveness, completion of His favor, His victory, the obedience of those who obey God Almighty, and the hypocrisy of those who are hypocrites. God revealed ten verses on that. Mujammi' ibn Ya'qub narrated to me from his father from Mujammi' ibn Jariya, who said:

When we were at Ḍajnān, returning from al-Ḥudaybiyah, I saw the people rushing, and they were saying: "A [portion of the] Qur’an has been revealed to the Messenger of Allah, may Allah bless him and grant him peace." So I rushed with the people until we came upon the Messenger of Allah, may Allah bless him and grant him peace, and he was reciting: *Innā fataḥnā laka fatḥan mubīnā* (Verily, We have granted you a manifest victory) [ (28) ]. When Gabriel, peace be upon him, descended with it, he said: "Congratulations to you, O Messenger of Allah!" When Gabriel congratulated him, the Muslims congratulated him. Among what was revealed concerning al-Ḥudaybiyah was: *Innā fataḥnā laka fatḥan mubīnā*. He said: "We decreed for you a manifest decree." The "victory" (*al-fatḥ*) is Quraysh and their truce, and it is the greatest victory. *Liyaghfira laka Allāhu mā taqaddama min dhanbika* (That Allah may forgive you your past sin) [ (30) ]. He said: "What was before prophethood and what was later." He said: "What was before death until he, may Allah bless him and grant him peace, passed away." *Wa yutimma ni‘matahu ‘alayka* (And complete His favor upon you), through the treaty with Quraysh, *wa yahdiyaka ṣirāṭan mustaqīman* (and guide you to a straight path). He said: "The truth." *Wa yanṣuraka Allāhu naṣran ‘azīzan* (And Allah will grant you a mighty victory) [ (31) ] until you prevail and there is no polytheism. *Huwa alladhī anzala al-sakīnata fī qulūbi al-mu’minīn* (It is He who sent down tranquility into the hearts of the believers) [ (32) ]. He said: "Reassurance." *Liyazdādū īmānan ma‘a īmānihim* (That they might increase in faith along with their faith). He said: "Certainty and affirmation." *Wa lillāhi junūdu al-samāwāti wa al-arḍ* (And to Allah belong the hosts of the heavens and the earth). Allah, Mighty and Majestic, said: *Liyudkhila al-mu’minīna wa al-mu’mināti jannātin tajrī min taḥtihā al-anhāru khālidīna fīhā wa yukaffira ‘anhum sayyi’ātihim* (That He may admit the believing men and believing women to gardens beneath which rivers flow, abiding therein, and may expiate for them their evil deeds) [ (33) ]. He said: "What they have committed." *Wa kāna dhālika ‘inda Allāhi fawzan ‘aẓīman* (And that is, with Allah, a great attainment). He says: "An attainment for them that He forgives their evil deeds." *Wa yu‘adhdhiba al-munāfiqīna wa al-munāfiqāti wa al-mushrikīna wa al-mushrikāti al-ẓānnīna bi-Allāhi ẓanna al-saw’i ‘alayhim dā’iratu al-saw’i* (And [that] He may punish the hypocritical men and hypocritical women, and the polytheistic men and polytheistic women, who think about Allah an evil thought. Upon them is the evil turn of fortune) [ (34) ]. He means those whom he passed between Mecca and Medina, from Muzaynah, Juhaynah, and Banī Bakr, and he called them to [go to] al-Ḥudaybiyah, but they excused themselves and occupied themselves with their families and wealth. He says: "Upon them is what they wished and thought." That is because they said: "Muhammad has only gone out with a handful of people (fī akalati ra’s) [ (35) ], heading to a people who are vengeful." So they refused to set out with him. *Innā arsalnāka shāhidan wa mubashshiran* (Indeed, We have sent you as a witness and a bringer of good tidings) [ (36) ]. He said: "A witness over them, and a bringer of good tidings to them of Paradise, and a warner to them of the Fire." *Wa tu‘azzirūhu* (And that you support him) [ (37) ]. He said: "You aid him, honor him, and magnify him." *Wa tusabbiḥūhu bukratan wa aṣīlan* (And exalt Him morning and afternoon). He said: "You pray to Allah morning and evening." *Inna alladhīna yubāyi‘ūnaka innamā yubāyi‘ūna Allāha yadu Allāhi fawqa aydīhim* (Indeed, those who pledge allegiance to you [O Muhammad] are only pledging allegiance to Allah. The hand of Allah is above their hands) [ (38) ] when the Messenger of Allah, may Allah bless him and grant him peace, called to the Pledge of Good Pleasure (Bay‘at al-Riḍwān) under the tree. So they pledged allegiance to him that day on the condition that they would not flee, and it is said: on the condition of death. *Faman nakatha fa-innamā yankuthu ‘alā nafsihi* (So whoever breaks his word only breaks it to the detriment of himself). He says: "Whoever changes or alters what he pledged to the Messenger of Allah, may Allah bless him and grant him peace, then that is only against himself." *Wa man awfā fa-inna lahu al-jannah* (And whoever fulfills what he has promised Allah – He will give him a great reward). *Sayaqūlu laka al-mukhallafūna mina al-a‘rābi shaghalatnā amwālunā wa ahlūnā fa-staghfir lanā yaqūlūna bi-alsinatihim mā laysa fī qulūbihim* (Those who remained behind of the Bedouins will say to you, "Our wealth and our families occupied us, so ask forgiveness for us." They say with their tongues what is not in their hearts) [ (39) ]. He said: "They are those whom the Messenger of Allah, may Allah bless him and grant him peace, passed by and called upon and sought their help at the beginning of his journey, but they occupied themselves with their families and wealth. When the Messenger of Allah, may Allah bless him and grant him peace, returned safely and came to Medina, they came to him saying, 'Ask forgiveness for us for our refusal to march with you.'" Allah, Mighty and Majestic, says: *Yaqūlūna bi-alsinatihim mā laysa fī qulūbihim* (They say with their tongues what is not in their hearts). He says: "It is the same for them whether you ask forgiveness for them or do not ask forgiveness for them." *Bal ẓanantum an lan yanqaliba al-rasūlu wa al-mu’minūna ilā ahlīhim abadan* (But you thought that the Messenger and the believers would never return to their families) [ (40) ], up to His saying, Mighty and Majestic: *Wa kuntum qawman būran* (And you were a people ruined). He said: "Their saying when the Messenger of Allah, may Allah bless him and grant him peace, passed by them: 'Muhammad is [only] with a handful of people (fī akalati ra’s), going out to a vengeful, prepared people, and Muhammad has no weapon or equipment with him.' So they refused to set out, and that was made to seem attractive in your hearts." He said: "It was certainty in their hearts." And His saying, Mighty and Majestic: *Wa kuntum qawman būran* (And you were a people ruined). He says: "Destroyed." And His saying: *Sayaqūlu al-mukhallafūna idhā inṭalaqtum ilā maghānima li-ta’khudhūhā* (Those who remained behind will say when you set out toward war booty to take it) [ (41) ] to the end of the verse. He said: "They are those who remained behind him and refused to set out with him. These are the Arabs from Muzaynah, Juhaynah, and Bakr. When the Messenger of Allah, may Allah bless him and grant him peace, intended to head to Khaybar, they said, 'We will follow you.'" Allah, Mighty and Majestic, says: *Yurīdūna an yubaddilū kalāma Allāh* (They wish to change the words of Allah). He said: "That which Allah decreed. He decreed that you would not follow us." And it is the speech of Allah; it is said: "His decree." He says: *Qul li-l-mukhallafīna mina al-a‘rābi* (Say to those who remained behind of the Bedouins), meaning these who remained behind you during the ‘Umrah of al-Ḥudaybiyah. *Satud‘awna ilā qawmin ulī ba’sin shadīdin* (You will be called to a people of great might) [ (42) ]. He said: "They are Persia and Rome." And it is said: "Hawāzin." And it is said: "Banī Ḥanīfah on the Day of al-Yamāmah." *Tuqātilūnahum aw yuslimūn* (You will fight them or they will submit). *Fa-in tuṭī‘ū yu’tikum Allāhu ajran ḥasanan* (So if you obey, Allah will give you a good reward). *Wa-in tatawallaw kamā tawallaytum min qablu yu‘adhdhibkum ‘adhāban alīman* (But if you turn away as you turned away before, He will punish you with a painful punishment). He said: "If you refuse to fight, just as you refused to go out with the Messenger of Allah, may Allah bless him and grant him peace, to the expedition of [al-Ḥudaybiyah]." *Laysa ‘alā al-a‘mā ḥarajun wa lā ‘alā al-a‘raji ḥarajun wa lā ‘alā al-marīḍi ḥarajun* (There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt) [ (43) ]. He said: "When the three times of privacy were revealed: *Liyasta’dhnakumu alladhīna malakat aymānukum* (Let those whom your right hands possess ask permission of you) [ (44) ], they brought out the blind, the sick, and the lame from their houses. So Allah, Mighty and Majestic, revealed: *Laysa ‘alā al-a‘mā ḥarajun* (There is not upon the blind any guilt)." And it is said: "This concerns warfare." And Muḥammad and Ma‘mar narrated to me, from al-Zuhrī, who said: I heard Sa‘īd ibn al-Musayyab say: "This verse was revealed concerning a group of Muslims who, when they set out for battle, would leave the keys of their houses with the chronically ill among them. So Allah, Mighty and Majestic, revealed a concession for them regarding permission in every case." *Laqad raḍiya Allāhu ‘ani al-mu’minīna idh yubāyi‘ūnaka taḥta al-shajarati* (Certainly was Allah pleased with the believers when they pledged allegiance to you under the tree) [ (45) ]. He said: "It was a green acacia tree." *Fa‘alima mā fī qulūbihim* (And He knew what was in their hearts). He said: "The sincerity of their intentions." *Fa-anzala al-sakīnata ‘alayhim* (So He sent down tranquility upon them), meaning reassurance. And it is the Pledge of Good Pleasure (Bay‘at al-Riḍwān). *Fatan qarīban* (And a near victory). He said: "The treaty with Quraysh." *Wa maghānima kathīratan ta’khudhūnahā* (And much booty which you will take) [ (46) ] until the Day of Resurrection. And regarding His saying, Mighty and Majestic: *Fa-‘ajjala lakum hādhihi* (And He hastened for you this) [ (47) ], He said: "The conquest of Khaybar." *Wa kaffa aydiya al-nāsi ‘ankum* (And withheld the hands of people from you). He said: "Those polytheists who had circled around the Prophet, may Allah bless him and grant him peace, hoping to catch the Muslims off guard, but the companions of the Messenger of Allah, may Allah bless him and grant him peace, took them captive." *Wa litakūna āyatan li-l-mu’minīn* (And that it might be a sign for the believers). He said: "A lesson [ (48) ]: the treaty with Quraysh and a judgment in which there was no sword." And it was.

a great victory. And other [victories] which you were not able to achieve ^{36 37}, he said: Persia and Byzantium, and it is said: Mecca. And if those who disbelieve had fought you, they would have turned their backs, then they would not find any protector or helper ³⁸. He says: If Quraysh had fought you, they would have been defeated, then they would have had no protector from Allah, meaning a guardian, and no helper from the Arabs. [This is] the established way of Allah which has passed before, and you will never find any change in the way of Allah ³⁹. He said: The decree of Allah which He decreed, and there is no change, that His messengers prevail and triumph. And He it is Who withheld their hands from you and your hands from them in the valley of Mecca after He had given you victory over them ⁴⁰. He said: The companions of the Messenger of Allah, may Allah bless him and grant him peace, had taken some prisoners from the polytheists at al-Hudaybiyya, so Allah withheld the hands of the Muslims from killing them, and their hands from you, those who were detained in Mecca, and that was the victory. They are the ones who disbelieved and prevented you from the Sacred Mosque and the sacrificial animals, detained, from reaching their place of sacrifice ⁴¹. He says: Where they did not reach the House and were detained at al-Hudaybiyya. And if not for believing men and believing women whom you did not know, lest you trample them and thus incur guilt from them unknowingly, that Allah may admit into His mercy whom He wills. If they had been separated, We would have punished those who disbelieved among them with a painful punishment. He says: If not for weak men and women in Mecca, lest you trample them, he says: lest you kill them without recognizing them, and thus a great calamity would befall you, because you would have killed Muslims unknowingly. If they had been separated, he says: If they had left their midst, We would have punished those who disbelieved, he says: We would have given you authority over them by the sword. When those who disbelieved placed in their hearts zeal, the zeal of ignorance ⁴², when Suhayl ibn 'Amr refused to write 'Muhammad is the Messenger of Allah' and when he refused to write 'In the name of Allah, the Most Gracious, the Most Merciful.' So Allah sent down His tranquility upon His Messenger and upon the believers, he says: among them, and made them adhere to the word of piety, and they were most deserving of it and its people. He says: 'There is no god but Allah,' they are more deserving of it and more worthy than the polytheists. Indeed, Allah has fulfilled the vision for His Messenger in truth: you will surely enter the Sacred Mosque ⁴³ until His saying: then He made before that a near victory. And the near victory is the treaty of al-Hudaybiyya. And the Messenger of Allah, may Allah bless him and grant him peace, entered in the 'Umra of fulfillment, and he shaved his head, and some people shaved with him, and some shortened their hair, and he entered in his Hajj with his companions, secure, fearing none but Allah, Mighty and Majestic. Muhammad is the Messenger of Allah, and those who are with him are severe against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and pleasure ⁴⁴. He said: By that bowing and prostrating they seek bounty from Allah and pleasure. Their mark is on their faces from the trace of prostration. He said: The trace of humility and submission. Their description in the Torah and their description in the Gospel is like a seed that sends forth its shoot, then strengthens it, then becomes thick, then stands firm on its stem, delighting the sowers. This is in the Gospel, meaning the companions of the Messenger of Allah, may Allah bless him and grant him peace, were few, then they increased, then they became many, then they became strong. And He said: And those who believe in Allah and His messengers, they are the truthful ones ⁴⁵. He said: It is separate, that they believed in Allah and His messengers, affirming them. He said afterwards: And the martyrs are with their Lord ⁴. And in the saying of Allah, Mighty and Majestic: And those who disbelieve will not cease to be afflicted by a calamity for what they have done ⁴⁶, meaning nothing greater in Islam was opened than the opening of al-Hudaybiyya. War had separated people and speech had ceased, and fighting only occurred where they met. When the truce came, war laid down its burdens, and people felt secure with one another. No one who understood anything spoke of Islam except that he entered Islam, until during that truce, even the leaders of the polytheists who upheld polytheism and war entered—'Amr ibn al-'As, Khalid ibn al-Walid, and others like them. The truce lasted until they broke the covenant after twenty-two months, during which as many or more entered Islam as before, and Islam spread in every direction among the Arabs. When the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina from al-Hudaybiyya, Abu Basir—'Utba ibn Usayd ibn Jariya ⁴⁷, an ally of Banu Zuhra—came to him as a Muslim, having escaped from his people, walking on his feet. So al-Akhnas ibn Shariq and Azhar ibn 'Abd 'Awf al-Zuhri wrote a letter to the Messenger of Allah, may Allah bless him and grant him peace, and sent a man from Banu 'Amir ibn Lu'ayy, whom they hired with a young camel—he was Khunays ibn Jabir—and a freedman of his called Kawthar went with the 'Amiri. They mounted Khunays ibn Jabir on a camel, and they wrote mentioning the peace between them and that he should return Abu Basir to them. When they came to the Messenger of Allah, may Allah bless him and grant him peace, they arrived three days after Abu Basir. Khunays said: O Muhammad, this is a letter! So the Messenger of Allah, may Allah bless him and grant him peace, called Ubayy ibn Ka'b, and he read the letter to him. In it was: 'You know what we agreed with you, and we made witnesses between us and you, regarding the return of anyone who comes to you from our companions. So send our companion to us.' So the Messenger of Allah, may Allah bless him and grant him peace, ordered Abu Basir to return with them and handed him over to them. Abu Basir said: O Messenger of Allah, will you return me to the polytheists so that they may tempt me from my religion? The Messenger of Allah, may Allah bless him and grant him peace, said: O Abu Basir, we have given these people what you know, and treachery is not proper for us in our religion. Allah will make for you and for the Muslims with you a relief and a way out. Abu Basir said: O Messenger of Allah, will you return me to the polytheists? The Messenger of Allah, may Allah bless him and grant him peace, said: Go, O Abu Basir, for Allah will make for you a way out. So the Messenger of Allah, may Allah bless him and grant him peace, handed him over to the 'Amiri and his companion, and they left with them. The Muslims secretly said to Abu Basir: O Abu Basir, rejoice! For Allah will make for you a way out, and a man may be better than a thousand men. Do such and such! They commanded him regarding those with him. So they set out until they reached Dhu al-Hulayfa—they arrived there at the time of the noon prayer. Abu Basir entered the mosque of Dhu al-Hulayfa and prayed two rak'as, the prayer of a traveler, and he had provisions of dates with him. He leaned against the base of the mosque wall, put down his provisions, and began to eat lunch. He said to his two companions: Come near and eat! They said: We have no need of your food. He said: But if you had invited me to your food, I would have accepted and eaten with you. So they felt shy, came near, and put their hands in the dates with him, and they brought out a cloth with some bread, and they all ate together. He made them feel at ease. The 'Amiri hung his sword on a stone in the wall. Abu Basir said to the 'Amiri: O brother of Banu 'Amir, what is your name? He said: Khunays. He said: Son of whom? He said: Son of Jabir. He said: O Abu Jabir, is this sword of yours sharp? He said: Yes. He said: Hand it to me so I may look at it, if you wish. So the 'Amiri handed it to him—he was closer to the sword than Abu Basir—and he took it.

Abu Basir ⁴⁸ was standing with the sword drawn, while al-'Amiri ⁴⁹ was holding the scabbard. He struck him with it until he died, and Kawthar ⁵⁰ fled, running towards Medina. Abu Basir followed him, but could not catch him before he reached the Messenger of Allah, may Allah bless him and grant him peace. Abu Basir said, 'By Allah, if I had caught him, I would have made him follow the path of his companion!' While the Messenger of Allah, may Allah bless him and grant him peace, was sitting with his Companions after the afternoon prayer, the client ⁵¹ came running. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he said, 'This man has seen terror!' He came until he stood before the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Woe to you! What is the matter with you?' He said, 'Your companion killed my companion, and I barely escaped from him!' What had detained Abu Basir was carrying their spoils on their camel. He did not move from his place, standing, until Abu Basir appeared. He made the camel kneel at the gate of the mosque and entered, wearing the sword—the sword of al-'Amiri—and stood before the Messenger of Allah, may Allah bless him and grant him peace. He said to the Messenger of Allah, 'Your covenant is fulfilled, and Allah has discharged you. You handed me over to the enemy, but I protected my religion from being tested, and you sought to make me deny the truth.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Woe to his mother! He is a firebrand of war ⁵² if only he had men!' Abu Basir brought the spoils of al-'Amiri, Khunays ibn Jabir, his saddle and his sword, and said, 'Take the fifth ⁵³, O Messenger of Allah.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'If I take the fifth, they will see that I have not fulfilled the covenant I made with them. But take care of your companion's spoils.' The Messenger of Allah, may Allah bless him and grant him peace, said to Kawthar, 'Return with him to your companions.' He said, 'O Muhammad, I am concerned about myself. I have no strength or power against him!' The Messenger of Allah, may Allah bless him and grant him peace, said to Abu Basir, 'Go wherever you wish.' So Abu Basir left until he came to al-'Is ⁵⁴, and settled in a part of it on the seashore, on the route of the Quraysh caravans to Syria. Abu Basir said, 'I left with no provision except a handful of dates, which I ate over three days. I would go to the shore and find fish that the sea had cast up, and eat them.' The Muslims who were detained in Mecca and wanted to join the Messenger of Allah, may Allah bless him and grant him peace, heard the Prophet's saying to Abu Basir, 'Woe to his mother! He is a firebrand of war if only he had men!' So they began to slip away to Abu Basir. The one who wrote what the Messenger of Allah, may Allah bless him and grant him peace, said to the Muslims was 'Umar ibn al-Khattab, may Allah be pleased with him. When 'Umar's letter came to them, informing them that he was on the coast on the route of the Quraysh caravans, they began to slip away one by one until they reached Abu Basir, and about seventy men gathered with him. They put pressure on Quraysh: they would not capture any of them without killing him, and no caravan passed without them seizing it, until they burned Quraysh. Indeed, a riding party of thirty camels heading for Syria passed, and this was the last thing they seized. Each man among them got something worth thirty dinars. Some of them said, 'Send the fifth to the Messenger of Allah.' Abu Basir said, 'The Messenger of Allah will not accept it. I brought the spoils of al-'Amiri, and he refused to accept it, saying, "If I do this, I will not have fulfilled my covenant with them."' They had appointed Abu Basir as their leader, and he led them in prayer, assigned their stipends ⁵⁵, and gathered them for Friday prayer, and they listened to him and obeyed him. When Suhayl ibn 'Amr heard of the killing of al-'Amiri by Abu Basir, it distressed him greatly, and he said, 'By Allah, we did not make peace with Muhammad on this.' Quraysh said, 'Muhammad is free of him. He gave your man the opportunity, and he killed him on the road. So what blame is on Muhammad in this?' Suhayl said, 'By Allah, I know that Muhammad has fulfilled his covenant. We have only been harmed by the two messengers.' He leaned his back against the Ka'ba and said, 'By Allah, I will not move my back until this man's blood money is paid.' Abu Sufyan said, 'This is foolishness! By Allah, it will not be paid!' three times. 'And how can Quraysh pay it when Banu Zuhra ⁵⁶ sent him?' Suhayl said, 'By Allah, you have spoken the truth. His blood money is only upon Banu Zuhra, for they sent him, and no one else should pay it exclusively ⁵⁷, because the killer is from them, so they are most entitled to pay his blood money.' Al-Akhnas ⁵⁸ said, 'By Allah, we will not pay it. We did not kill him nor order his killing. A man who opposes our religion and follows Muhammad killed him, so send to Muhammad to pay it.' Abu Sufyan said, 'No, Muhammad is not liable for blood money or compensation. Muhammad is free of it. There is nothing more on Muhammad than what he did. He gave the two messengers the opportunity.' Al-Akhnas said, 'If all of Quraysh pay it, then Zuhra is a clan ⁵⁹ of Quraysh and will pay it with them. But if Quraysh does not pay it, we will never pay it.' So no blood money was paid until the Messenger of Allah, may Allah bless him and grant him peace, came in the year of the Conquest. Mawhab ibn Riyad said, regarding what Suhayl said about Banu Zuhra and his desire to impose the blood money on them: 'News came to me from Suhayl, a scattering of speech, to wake me, though I was not asleep. If you seek reproach from me, there is no distance between me and you. If you test my spear, you will not find me weak in opinion in severe hardships. I vie with the noble ones through the might of a people who are the foremost head among the servants.' 'Abdullah ibn Abi 'Ubayda recited it to me, and I heard them confirming it. When Abu Basir had caused such anger to Quraysh, Quraysh sent a man and wrote a letter to the Messenger of Allah, may Allah bless him and grant him peace, asking him by their kinship: 'Do not admit Abu Basir and his companions, for we have no need of them.' The Messenger of Allah, may Allah bless him and grant him peace, wrote to Abu Basir to come with his companions. The letter came to him while he was dying. He began to read it while dying, and he died with it in his hands. His companions buried him there and prayed over him, and built a mosque over his grave. His companions came to Medina, seventy men, among them al-Walid ibn al-Walid ibn al-Mughira. When he entered al-Harra ⁶⁰, he stumbled and his finger was cut off. He bandaged it, saying, 'You are nothing but a finger that has bled, and in the path of Allah is what I have met.' He entered Medina and died there. Umm Salama said, 'O Messenger of Allah, permit me to weep for al-Walid.' He said, 'Weep for him!' She gathered the women and prepared food for them. Among her weeping was: 'O eye, weep for al-Walid ibn al-Walid ibn al-Mughira. Like al-Walid ibn al-Walid, father of al-Walid, sufficient for the clan.' Ibn Abi al-Zinad narrated to me from his father, who said: When the Messenger of Allah, may Allah bless him and grant him peace, heard al-Walid's repetition, he said, 'They only took al-Walid out of tenderness.' They said: We do not know any Qurayshi woman who left between her parents as a Muslim emigrant to Allah except Umm Kulthum bint 'Uqba ibn Abi Mu'ayt. She used to narrate, saying: I would go out to a desert area where my family had property, and stay with them for three or four days—it was in the direction of al-Tan'im ⁶¹—or she said at al-Hishash ⁶²—then return to my family, and they would not disapprove of my going, until I resolved to travel. So I left Mecca one day as if I intended to go to the desert where I used to stay. When those who were following me returned, I left until I reached the road. There was a man from Khuza'a ⁶³ who said...

Where do you want to go? I said: My need. He said: What is your question and who are you? He said: A man from Khuza'a. When he mentioned Khuza'a, I felt reassured because of Khuza'a's entering into the covenant and treaty of the Messenger of Allah, may Allah bless him and grant him peace. I said: I am a woman from Quraysh who wants to join the Messenger of Allah, and I do not know the way. He said: The people of the night and the day ⁶⁴, I am your companion until I bring you to Medina. Then he brought me a camel and I rode it, and he led the camel by me. By Allah, he did not speak a word to me until, when he made the camel kneel, he moved away from me. When I dismounted, he came to the camel, hobbled it in a tree, and moved away from me ⁶⁵ into the trees until, when it was time to depart, the camel stirred ⁶⁶, and he brought it near and turned away from me. When I mounted, he took its head and did not look back until we dismounted. He continued like that until we arrived at Medina. May Allah reward him well as a companion! She used to say: Excellent tribe, Khuza'a! She said: I entered upon Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, while I was veiled, and she did not recognize me until I identified myself and removed the veil. She embraced me and said: Have you emigrated to Allah and His Messenger? I said: Yes, but I fear that the Messenger of Allah, may Allah bless him and grant him peace, will send me back to the polytheists as he sent back other men, Abu Jandal ibn Suhayl and Abu Basir, and the situation of men, O Umm Salama, is not like that of women. The people will come to me in the morning; my absence from them has been long today, eight days since I left them. They search as much as I used to be absent, then they seek me. If they do not find me, they will travel to me and journey for three days. The Messenger of Allah, may Allah bless him and grant him peace, entered upon Umm Salama, and Umm Salama told him the story of Umm Kulthum. The Messenger of Allah, may Allah bless him and grant him peace, welcomed her. Umm Kulthum said: O Messenger of Allah, I have fled with my religion to you, so protect me and do not send me back to them lest they tempt me and torture me, for I have no patience for torture. I am only a woman, and the weakness of women is as you know. You have sent back two men to the polytheists until one of them resisted, and I am a woman! The Messenger of Allah, may Allah bless him and grant him peace, said: Allah has broken the covenant concerning women. And Allah revealed concerning them 'al-Mumtahana' ⁶⁷ and decreed a judgment with which all of them were pleased. The Messenger of Allah, may Allah bless him and grant him peace, used to send back those who came from the men, but he did not send back those who came from the women. The next day, her two brothers, al-Walid and 'Umara, sons of 'Uqba ibn Abi Mu'ayt, came and said: O Muhammad, fulfill our condition and what you covenanted with us. He said: Allah has broken it! So they left. Muhammad ibn 'Abd Allah narrated to me from al-Zuhri, who said: I entered upon 'Urwa ibn al-Zubayr while he was writing to Hunayd, the companion of al-Walid ibn 'Abd al-Malik, who had written asking him about the saying of Allah, Mighty and Majestic: 'O you who believe, when believing women come to you as emigrants, examine them' ⁶⁷. He wrote to him: The Messenger of Allah, may Allah bless him and grant him peace, made a treaty with Quraysh on the day of al-Hudaybiyya that he would send back to them anyone who came without the permission of his guardian. So he used to send back the men. When the women emigrated, Allah refused that he should send them back when they were examined with the test of Islam, and she claimed that she had come desiring it. He commanded him to return their dowers ⁶⁸ to them if they were detained from them ⁶⁹, and that they should give them the like of what they gave them ⁷⁰ if they did so. He said: 'And ask for what you have spent' ⁷¹. The next morning her two brothers came to her ⁷² and sought her, but the Messenger of Allah, may Allah bless him and grant him peace, refused to send her back to them. So they returned to Mecca and informed Quraysh, and they did not send anyone concerning that, and they were pleased that the women be detained. 'And ask for what you have spent. That is the judgment of Allah; He judges between you. And Allah is Knowing, Wise. And if you have missed any of your wives from the disbelievers, and you have retaliated, then give those whose wives have gone the like of what they spent' ⁷³. He said: If any of them loses his wife to the disbelievers, and a woman from them comes to you and you gain, then compensate them from what you gain with the dowry of the woman who came to you. As for the believers, they accepted the judgment of Allah, but the polytheists refused to accept that. And what was owed ⁷⁴ to the polytheists from the Muslims of the dowry of those who emigrated from the wives of the polytheists, then give those whose wives have gone from the property of the polytheists in your hands. We do not know of any Muslim woman who left her husband to join the polytheists after her faith, but it is a judgment that Allah decreed for a matter that occurred. And Allah is Knowing, Wise. 'And do not hold to the marriage bonds of disbelieving women' ⁷⁵, meaning those not of the People of the Book. So 'Umar ibn al-Khattab, may Allah be pleased with him, divorced Zaynab bint Abi Umayya, and Mu'awiya ibn Abi Sufyan married her. 'Umar also divorced the daughter of Jarwal al-Khuza'i, and Abu Jahm ibn Hudhayfa married her. 'Iyad ibn Ghanm al-Fihri divorced Umm al-Hakam bint Abi Sufyan at that time, and 'Abd Allah ibn 'Uthman al-Thaqafi married her, and she bore him 'Abd al-Rahman ibn Umm al-Hakam. Expedition of Khaybar ⁷⁶ Abu 'Umar Muhammad ibn al-'Abbas ibn Muhammad ibn Zakariyya ibn Hayyawayh narrated to us orally in the year 377 AH, saying: Abu al-Qasim 'Abd al-Wahhab ibn 'Isa ibn Abi Hayya informed us, saying: Abu 'Abd Allah Muhammad ibn Shuja' al-Thalji narrated to us, saying: Abu 'Abd Allah Muhammad ibn 'Umar ibn Waqid al-Waqidi narrated to us, saying: Muhammad ibn 'Abd Allah, and Musa ibn Muhammad ibn Ibrahim ibn al-Harith al-Taymi, and 'Abd Allah ibn Ja'far, and Ibn Abi Sabra, and Ibn Abi Habiba, and 'Abd al-Rahman ibn 'Abd al-'Aziz, and Muhammad ibn Salih, and Muhammad ibn Yahya ibn Sahl, and 'A'idh ibn Yahya, and 'Abd al-Hamid ibn Ja'far, and Yahya ibn 'Abd Allah ibn Abi Qatada, and Usama ibn Zayd al-Laythi, and Abu Ma'shar, and Mu'adh ibn Muhammad, and Ibrahim ibn Ja'far, and Yunus and Ya'qub, the two sons of Muhammad al-Zafari, and Ya'qub ibn Muhammad ibn Abi Sa'sa'a, and Sa'id ibn Abi Zayd ibn al-Mu'alla al-Zuraqi, and Rabi'a ibn 'Uthman, and Muhammad ibn Ya'qub, and 'Abd Allah ibn Yazid, and 'Abd al-Malik and 'Abd al-Rahman, the two sons of Muhammad ibn Abi Bakr, and Ma'mar ibn Rashid, and Isma'il ibn Ibrahim ibn 'Uqba—all of them narrated to me a portion of the hadith of Khaybar, some more comprehensive than others, and others besides those named narrated to me from the hadith of Khaybar, so I wrote down what they narrated to me. They said: The Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina from al-Hudaybiyya in Dhu al-Hijja at the end of year six ⁷⁷. He stayed in Medina for the remainder of Dhu al-Hijja and al-Muharram, and set out in Safar of year seven—and it is said he set out at the beginning of Rabi' al-Awwal—for Khaybar. The Messenger of Allah, may Allah bless him and grant him peace, ordered his companions to prepare for the expedition, and they were diligent. Those around him gathered to go with him. Those who had stayed behind came to him, wanting to go out with him hoping for booty. They said: We will go out with you! They had stayed behind from him in the expedition of al-Hudaybiyya and spread rumors about the Prophet, may Allah bless him and grant him peace, and the Muslims. They said: We will go out with you to Khaybar; it is the fertile land of the Hijaz in food and fat ⁷⁸ and wealth. The Messenger of Allah, may Allah bless him and grant him peace, said: Do not go out with me except those desiring jihad; as for booty, no. He sent a crier who proclaimed: Let no one go out with us except those desiring jihad; as for booty, no!

When the people prepared to go to Khaybar, this distressed the Jews of Medina who had a truce with the Messenger of God, may God bless him and grant him peace, and they knew that if they entered Khaybar, God would destroy Khaybar as He had destroyed Banu Qaynuqa‘, al-Nadir, and Qurayza. He said: When we prepared, no Jew of Medina who had a claim against any Muslim remained without pressing it. Abu al-Shahm the Jew had a claim of five dirhams for barley that ‘Abdullah ibn Abi Hadrad al-Aslami had taken for his family, so he pressed him. He said: Grant me a delay, for I hope to come to you and pay you your due, God willing. God Almighty has promised His Prophet Khaybar that He would grant it to him as spoils. ‘Abdullah ibn Abi Hadrad was among those who had been present at al-Hudaybiyya, so he said: O Abu al-Shahm, we are going to the fertile land of the Hijaz for food and wealth. Abu al-Shahm said out of envy and transgression: Do you think that fighting at Khaybar is like what you encounter from the Bedouins? By the Torah, it has ten thousand fighters! Ibn Abi Hadrad said: O enemy of God! Do you frighten us with our enemy while you are under our protection and covenant? By God, I will take you to the Messenger of God! I said: O Messenger of God, do you not hear what this Jew says? And I informed him of what Abu al-Shahm had said. The Messenger of God, may God bless him and grant him peace, remained silent and did not respond to him, except that I saw the Messenger of God, may God bless him and grant him peace, move his lips with something I did not hear. The Jew said: O Abu al-Qasim, this man has wronged me and detained me from my right and taken my food! The Messenger of God, may God bless him and grant him peace, said: Give him his due. ‘Abdullah said: So I went out and sold one of my two garments for three dirhams, and sought the remainder of his due and paid it, and I wore my other garment, and I had a turban which I used for warmth ⁷⁹. And Salama ibn Aslam gave me another garment, so I went out in two garments with the Muslims, and God granted me good fortune, and I gained as spoils a woman who had kinship with Abu al-Shahm, and I sold her to him for property. Abu ‘Abs ibn Jabr came and said: O Messenger of God, I have no provisions, no supplies, and no garment to go out in. So the Messenger of God, may God bless him and grant him peace, gave him a cloak of sunbulani fabric ⁸⁰. He sold it for eight dirhams, bought dates for two dirhams for his provisions, left two dirhams for his family’s expenses, and bought a cloak for four dirhams. While the Messenger of God, may God bless him and grant him peace, was on the road to Khaybar on a moonlit night, he saw a man riding ahead of him, wearing something that glistened in the moonlight as if in the sun, and he had a helmet on. The Messenger of God, may God bless him and grant him peace, said: Who is this? It was said: Abu ‘Abs ibn Jabr. The Messenger of God, may God bless him and grant him peace, said: Catch him! [He said:] So they caught me and detained me, and I was seized with anxiety about what had passed and what was to come, and I thought that some matter had come down from heaven concerning me. I began to recall what I had done until the Messenger of God, may God bless him and grant him peace, caught up with me and said: What is the matter with you that you go ahead of the people and do not travel with them? I said: O Messenger of God, my she-camel is swift. He said: Where is the cloak I gave you? I said: I sold it for eight dirhams, bought dates for two dirhams for provisions, left two dirhams for my family’s expenses, and bought a cloak for four dirhams. The Messenger of God, may God bless him and grant him peace, laughed and then said: By God, O Abu ‘Abs, you and your companions are among the poor! By Him in whose hand is my soul, if you are safe and live a little, your provisions will increase greatly, what you leave for your families will increase greatly, and your dirhams and slaves will increase greatly, but that will not be good for you! Abu ‘Abs said: By God, it happened as the Messenger of God, may God bless him and grant him peace, said. The Messenger of God, may God bless him and grant him peace, appointed Siba‘ ibn ‘Urfuta al-Ghifari as his deputy over Medina. Abu Hurayra, may God be pleased with him, said: We came to Medina, eighty households of Daws, and someone said: The Messenger of God is at Khaybar and will come to you. I said: I never hear of him alighting anywhere without coming to him. So we set out until we came to him at Khaybar, and we found that he had conquered al-Natat and was besieging the people of al-Katiba. So we stayed until God granted us victory. We had come to Medina and prayed the dawn prayer behind Siba‘ ibn ‘Urfuta in Medina. He recited in the first rak‘a Sura Maryam and in the last: "Woe to the defrauders" ⁸¹. When he recited "Those who, when they take a measure from people, take in full" ⁸², I said: I left my uncle in al-Sara with two measures, a measure with which he defrauds and a measure with which he cheats ⁸³. It is said that the Messenger of God, may God bless him and grant him peace, appointed Abu Dharr, but the confirmed report with us is Siba‘ ibn ‘Urfuta. The Jews of Khaybar did not think that the Messenger of God, may God bless him and grant him peace, would attack them because of their fortifications, weapons, and numbers. They would go out every day with ten thousand fighters in ranks and then say: Muhammad attack us? Far fetched! Far fetched! And the Jews who were in Medina would say when the Prophet, may God bless him and grant him peace, prepared for Khaybar: By God, Khaybar is more defensible against you! If you saw Khaybar, its fortresses, and its men, you would turn back before you could reach them. Fortresses towering on the mountain peaks, with water flowing continuously ⁸⁴. Khaybar has a thousand armored men. Even Asad and Ghatafan could not defend themselves against all the Arabs except through them. Do you think you can overcome Khaybar? They kept whispering this to the companions of the Prophet, may God bless him and grant him peace, but the companions of the Prophet, may God bless him and grant him peace, would say: God has promised His Prophet that He would grant it to him as spoils. So the Messenger of God, may God bless him and grant him peace, set out against them, and God concealed his departure from them except by conjecture until the Messenger of God, may God bless him and grant him peace, camped in their courtyards at night. They had disagreed among themselves when they sensed the march of the Messenger of God, may God bless him and grant him peace. Al-Harith Abu Zaynab the Jew advised them to encamp outside their fortresses and confront him, saying: I have seen those who marched against him from the fortresses; they had no survival after he besieged them until they surrendered to his judgment, some being taken captive and some killed in cold blood. The Jews said: These fortresses of ours are not like those; these are impregnable fortresses on the mountain peaks. So they opposed him and remained in their fortresses. When the Messenger of God, may God bless him and grant him peace, came upon them at dawn and they saw him, they were certain of destruction. The Messenger of God, may God bless him and grant him peace, left Medina and took the path of Thaniyyat al-Wada‘, then he went via al-Zaghaba, then via Naqma, then he took al-Mustanakh, then he attacked al-Watih ⁸⁵, with two guides from Ashja‘, one called Husayl ibn Kharija and the other ‘Abdullah ibn Nu‘aym. He set out in the afternoon ⁸⁶ and there is a mosque there, then via al-Sahba’ ⁸⁷. When the Messenger of God, may God bless him and grant him peace, was on his journey, he said to ‘Amir ibn Sinan: Dismount, O Ibn al-Akwa‘, and take for us from your melodies ⁸⁸. So ‘Amir dismounted from his mount and then recited rajaz poetry for the Messenger of God, may God bless him and grant him peace, saying: O God, without You we would not have been guided ⁸⁹ ... nor given charity nor prayed So send down tranquility ⁹⁰ upon us ... and make firm our feet if we meet [the enemy] Indeed, when we are called, we come ... and with the call they rely on us The Messenger of God, may God bless him and grant him peace, said: May God have mercy on you! ‘Umar ibn al-Khattab, may God be pleased with him, said: By God, it is decreed, O Messenger of God! A man from the people said: Would that we could enjoy him longer, O Messenger of God! Then ‘Amir was martyred on the day of Khaybar. Salama ibn

Al-Akwaʿ said: When we were before Khaybar, I saw a gazelle crouching in the shade of a tree. I singled it out with an arrow and shot it, but my arrow did nothing, and the gazelle was startled. Then ʿĀmir caught up with me, nocked an arrow for it, and placed the arrow in the gazelle’s flank. The bowstring broke, and its sinew (riṣāfuhu) clung to its side, and he could not extract it except with difficulty. That day, a sense of ill omen (ṭīrah) fell upon my heart, and I hoped for martyrdom for him. Then I saw a man from the Jews who struck himself and died. The Messenger of God, may God bless him and grant him peace, said to ʿAbdullāh ibn Rawāḥah: “Will you not stir the riding beast for us?” So ʿAbdullāh dismounted from his mount and said: “By God, without You we would not have been guided, Nor given charity, nor prayed. So send down tranquility upon us, And make firm our feet if we meet [the enemy], For the polytheists have transgressed against us.” The Messenger of God, may God bless him and grant him peace, said: “O God, have mercy on him!” ʿUmar, may God be pleased with him, said: “It is decreed, O Messenger of God.” Al-Wāqidī said: He was killed as a martyr on the day of Mu’tah. They said: The Messenger of God, may God bless him and grant him peace, reached aṣ-Ṣahbāʾ and prayed the afternoon prayer (ʿaṣr) there. Then he called for food, but only sawīq (barley porridge) and dates were brought. The Messenger of God, may God bless him and grant him peace, ate, and they ate with him. Then he stood for the sunset prayer (maghrib) and prayed with the people without performing ablution. Then he prayed the night prayer (ʿishāʾ) with the people. Then he called for the guides, and Ḥusayl ibn Khārijah al-Ashjaʿī and ʿAbdullāh ibn Nuʿaym al-Ashjaʿī came. He said: The Messenger of God, may God bless him and grant him peace, said to Ḥusayl: “Go ahead of us until the heads of the valleys take us, so that we may come to Khaybar from between it and Syria, and I may interpose between them and Syria and between their allies from Ghatafān.” Ḥusayl said: “I will lead you.” He led him to a place with paths, and said to him: “O Messenger of God, it has paths from which all can be approached.” The Messenger of God, may God bless him and grant him peace, said: “Name them for me!” The Messenger of God, may God bless him and grant him peace, loved good omens (al-faʾl al-ḥasan) and good names, and disliked ill omens (aṭ-ṭīrah) and ugly names. The guide said: “It has a path called Ḥazan.” He said: “Do not take it!” He said: “It has a path called Shāsh.” He said: “Do not take it!” He said: “It has a path called Ḥāṭib.” He said: “Do not take it!” ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, said: “I have never seen, like tonight, uglier names! Name [the paths] for the Messenger of God!” He said: “There is one path left, no other remains.” ʿUmar said: “Name it.” He said: “Its name is Marḥab.” The Messenger of God, may God bless him and grant him peace, said: “Yes, take it!” ʿUmar said: “Why did you not name this path the first time!” The Messenger of God, may God bless him and grant him peace, sent ʿAbbād ibn Bishr with horsemen as an advance guard. He captured a spy for the Jews from Ashjaʿ and said: “Who are you?” He said: “A seeker, I seek some camels that have strayed from me; I am on their trail.” ʿAbbād said to him: “Do you have knowledge of Khaybar?” He said: “My acquaintance with it is recent. What do you ask me about?” He said: “About the Jews.” He said: “Yes. Kinānah ibn Abī al-Ḥuqayq and Hawdhah ibn Qays set out with their allies from Ghatafān, and they mobilized them, giving them the dates of Khaybar for a year. So they came prepared and reinforced with horses and weapons, led by ʿUtbah ibn Badr, and they entered with them into their fortresses. In them are ten thousand fighters, and they are the people of the fortresses that cannot be assailed, with abundant weapons and food that would suffice them if they were besieged for years, and a constant water supply from which they drink in their fortresses. I do not think anyone has the power to overcome them.” ʿAbbād ibn Bishr raised his whip and struck him several times, saying: “You are nothing but a spy for them! Tell me the truth, or I will strike your neck!” The Bedouin said: “Will you grant me safety if I tell you the truth?” ʿAbbād said: “Yes.” The Bedouin said: “The people are terrified of you, fearful and apprehensive because of what you have done to the Jews who were in Yathrib. Indeed, the Jews of Yathrib sent a cousin of mine—they found him in Medina, having come with goods to sell—and they sent him to Kinānah ibn Abī al-Ḥuqayq, informing him of your small numbers, your few horses, and your scant weapons. [They said to him]: ‘Fight them vigorously so they will turn away from you, for they have never encountered a people who know how to fight!’ Quraysh and the Arabs have set out with his march toward you because they know of your resources, your great numbers, your weapons, and the excellence of your fortresses! Quraysh and others who incline toward Muḥammad’s inclination have followed one another. Quraysh says: ‘Khaybar will prevail!’ Others say: ‘Muḥammad will prevail.’ If Muḥammad triumphs, it will be the humiliation of the age!” The Bedouin said: “I heard all of this. Kinānah said to me: ‘Go, intercepting the road, for they will not find your presence strange. Estimate them for us, and approach them as if asking them for what you need to strengthen yourself. Then inform them of our great numbers and resources, for they will not cease questioning you. And hasten back to us with news of them.’” ʿAbbād brought him to the Prophet, may God bless him and grant him peace, and informed him of the news. ʿUmar ibn al-Khaṭṭāb said: “Strike his neck.” ʿAbbād said: “I granted him safety.” The Messenger of God, may God bless him and grant him peace, said: “Keep him with you, O ʿAbbād, and tie him securely.” When the Messenger of God, may God bless him and grant him peace, entered Khaybar, he presented Islam to him. The Messenger of God, may God bless him and grant him peace, said: “I will call you three times. If you do not submit, the rope will not leave your neck except upward!” So the Bedouin embraced Islam. The guide set out, traveling with the Messenger of God, may God bless him and grant him peace, until he brought him to [the place]. He took a path between Ḥiyāḍ and as-Sarīr, following the heads of the valleys until he descended with him to al-Kharaṣah. Then he ascended with him until he took a path between ash-Shiqq and an-Naṭāh. When the Messenger of God, may God bless him and grant him peace, overlooked Khaybar, he said to his companions: “Stop!” Then he said: “Say: ‘O God, Lord of the seven heavens and what they overshadow, Lord of the seven earths and what they carry, Lord of the winds and what they scatter, we ask You for the good of this town, the good of its people, and the good of what is in it, and we seek refuge in You from its evil and the evil of what is in it.’” Then he said: “Enter with the blessing of God!” He traveled until he reached the encampment and halted there for a portion of the night. The Jews used to rise every night before dawn, don their weapons, and draw up the battalions—they were ten thousand fighters. Kinānah ibn Abī al-Ḥuqayq had set out with a group to Ghatafān, calling them to support them, with half of the dates of Khaybar for a year, because they had heard that the Messenger of God, may God bless him and grant him peace, was marching against them. A man from Banū Fazārah, an ally of theirs, had come to Medina with goods, sold them, then returned and came to them, saying: “I left Muḥammad preparing his companions [to march] against you.” So they sent [to] their allies from Ghatafān, and Kinānah ibn Abī al-Ḥuqayq set out with fourteen men from the Jews, calling them to support them, with half of the dates of Khaybar for a year. When the Messenger of God, may God bless him and grant him peace, encamped in their courtyard, they did not stir that night, and no rooster crowed for them until the sun rose. They awoke with their hearts pounding, and they opened their fortresses, carrying with them hoes, spades, and baskets. When they saw the Messenger of God, may God bless him and grant him peace, encamped in their courtyard, they said: “Muḥammad and the army (al-khamīs)!” They turned and fled until they returned [to their fortresses].

to their fortresses. The Messenger of God, may God bless him and grant him peace, began to say: "God is greatest! Khaybar is ruined! When we descend upon a people's courtyard, evil is the morning of those who are warned." When the Messenger of God, may God bless him and grant him peace, reached the camping place, he made a mosque and prayed a supererogatory prayer there at the end of the night. Then his riding camel stirred, dragging its halter, and it was caught heading toward the rock, refusing to be ridden. The Messenger of God, may God bless him and grant him peace, said: "Leave it, for it is commanded!" until it knelt at the rock. Then the Messenger of God, may God bless him and grant him peace, moved to the rock, ordered his saddle to be unloaded, and ordered the people to move to it. Then the Messenger of God, may God bless him and grant him peace, built a mosque upon it, and that is their mosque today. When morning came, al-Hubab ibn al-Mundhir ibn al-Jamuh came to him and said: "O Messenger of God, may God bless you, you have alighted at this place. If it is by a command you have been ordered, then we do not speak about it; but if it is opinion, then we speak." The Messenger of God, may God bless him and grant him peace, said: "Rather, it is opinion." He said: "O Messenger of God, you have approached the fortress and alighted among the palm trees and the marsh ⁹¹, while the people of al-Natah ⁹² are known to me. No people are farther in range, nor more accurate, and they are elevated above us, which makes their arrows descend faster. Moreover, I do not feel safe from their night attack, as they could enter through the thickets ⁹³ of the palm trees. Move, O Messenger of God, to a place free from marsh and disease, and let us place the lava plain ⁹⁴ between us and them so that their arrows cannot reach us." Then the Messenger of God, may God bless him and grant him peace, said: "We will fight them today." And the Messenger of God, may God bless him and grant him peace, called Muhammad ibn Maslamah and said: "Find for us a camping place far from their fortresses, free from disease, where we are safe from their night attack." So Muhammad went around until he reached al-Raji' ⁹⁵, then returned to the Prophet, may God bless him and grant him peace, at night and said: "I have found a camping place for you." The Messenger of God, may God bless him and grant him peace, said: "With the blessing of God." And the Messenger of God, may God bless him and grant him peace, fought that day until night, fighting the people of al-Natah from its lower side. The Jews had gathered that day, and al-Hubab said to him: "If only you would move, O Messenger of God!" The Messenger of God, may God bless him and grant him peace, said: "When evening comes, if God wills, we will move." The Jews' arrows began to mix with the Muslim camp and even pass beyond it, and the Muslims would pick up their arrows and then shoot them back. When evening came, the Messenger of God, may God bless him and grant him peace, moved and ordered the people to move to al-Raji'. The Messenger of God, may God bless him and grant him peace, would go out with the Muslims under their banners, and their battle cry was: "O victorious one, slay!" Al-Hubab ibn al-Mundhir said to him: "O Messenger of God, the Jews consider palm trees more beloved to them than their firstborn children, so cut down their palm trees." So the Messenger of God, may God bless him and grant him peace, ordered the cutting of the palm trees, and the Muslims began cutting them until they made haste in the cutting. Then Abu Bakr came to him and said: "O Messenger of God, God Almighty has promised you Khaybar, and He will fulfill what He promised you, so do not cut the palm trees." So he ordered, and the crier of the Messenger of God, may God bless him and grant him peace, called out forbidding the cutting of the palm trees. And Muhammad ibn Yahya narrated to me from his father from his grandfather, who said: "I saw palm trees in Khaybar in al-Natah that had been cut, and that was among what the companions of the Messenger of God, may God bless him and grant him peace, cut."

1. bay'a : A pledge of allegiance or oath of loyalty, often given to a leader or caliph.
2. ummar : Plural of 'amir, meaning pilgrims performing 'umra (lesser pilgrimage).
3. muhajirun : The early Muslims who emigrated from Mecca to Medina with the Prophet.
4. Sahl : A play on words: Suhayl's name is similar to 'sahl' meaning 'easy'.
5. Ruh al-Qudus : The Holy Spirit, often identified with the Angel Gabriel in Islamic tradition.
6. Bayt : The Ka'ba, the sacred house of worship in Mecca.
7. muqanna'an bi al-hadid : Clad in iron, i.e., wearing armor or helmets.
8. alam : A mark or sign, possibly a scar or a distinctive feature on the lip.
9. ilzam ghurzahu : Stick to his saddle-strap; a metaphor meaning to follow him closely and obey him without question.
10. عام القضية : The Year of the Treaty, referring to the Treaty of al-Hudaybiyyah in 6 AH.
11. يوم الفتح : The Day of the Conquest, i.e., the Conquest of Mecca in 8 AH.
12. حجة الوداع : The Farewell Pilgrimage, the only Hajj performed by the Prophet in 10 AH.
13. الرحمن : Al-Rahman, 'The Most Gracious,' one of the names of Allah, which Suhayl refused to acknowledge.
14. قالا : They both said, referring to Usayd ibn Hudayr and Sa'd ibn 'Ubadah.
15. الآية : Quran 17:110.
16. لا إسلال ولا إغلال : No secret theft (of property) and no open treachery (betrayal of trust).
17. عيبة مكفوفة : A sealed chest, metaphor for a state of peace and security, with no hidden enmity.
18. خزاعة : Khuza'ah, a tribe allied with the Prophet.
19. بنو بكر : Banu Bakr, a tribe allied with Quraysh.
20. أخوالك : Your maternal uncles, referring to Khuza'ah, as Suhayl's mother was from Khuza'ah.
21. يوم عكاظ : The Day of 'Ukaz, a famous battle or event at the market of 'Ukaz.
22. مرارًا لا تجيبني : Repeatedly he did not answer me, meaning he was too angry to respond.
23. حلوا : Become halal, i.e., exit the state of ihram (ritual consecration) for 'Umrah.
24. iḍṭabaʿa : A ritual manner of wearing the upper garment during the pilgrimage, placing it under the right armpit and over the left shoulder, leaving the right arm bare.
25. ḥarba : A short spear or javelin used for hunting or sacrifice.
26. mahrī : A breed of camel from Mahra in Yemen, known for its speed and endurance.
27. ʿAmr ibn ʿAnama : A companion of the Prophet; the name is sometimes given as ʿAmr ibn ʿAnama al-Sulami.
28. muḍṭariban : Variant reading of muḍṭabiʿan, meaning wearing the garment in the iḍṭibāʿ style.
29. muʿtirran : One who asks for a gift or charity, especially meat from sacrificial animals.
30. mukāfiʾatān : Two sheep of equal age and value, offered as a sacrifice for a newborn boy.
31. yataḥāṣṣūna : They vie with one another, each trying to get a share of the hair for blessing.
32. armalū : They ran out of provisions; their food supplies were exhausted.
33. sawīq : A type of roasted barley or wheat flour, often mixed with water or milk.
34. munādin : A caller or crier, possibly an angel or a human herald.
35. Innā fataḥnā laka fatḥan mubīnan : Qur'an 48:1, referring to the Treaty of al-Hudaybiyya as a clear victory.
36. ukhrā : Another (victory), referring to future conquests.
37. lam taqdirū 'alayhā : Which you were not able to achieve, i.e., beyond your power.
38. law wallaw al-adbār : They would have turned their backs, i.e., fled.
39. sunnat Allāh : The established way or decree of Allah.
40. kuffa aydiyahum : He withheld their hands, preventing fighting.
41. al-hadyu ma'kūfan : The sacrificial animals detained from reaching their destination.
42. hamiyyat al-jāhiliyya : The zeal of ignorance, i.e., pre-Islamic tribal pride.
43. al-ru'yā bi-l-ḥaqq : The vision in truth, referring to the Prophet's dream of entering Mecca.
44. yabtaghūna faḍlan min Allāh wa-riḍwānan : Seeking bounty from Allah and pleasure, i.e., reward and approval.
45. al-ṣiddīqūn : The truthful ones, those who are sincere and veracious.
46. qāri'a : A calamity or striking disaster.
47. Abū Baṣīr : A companion who escaped from the polytheists and sought refuge with the Prophet.
48. Abū Baṣīr : A Companion of the Prophet, known for his role in the events following the Treaty of Hudaybiyya.
49. al-ʿĀmirī : A man from the tribe of Banu 'Amir, likely the one killed by Abu Basir.
50. Kawthar : The client or messenger sent by Quraysh to retrieve Abu Basir.
51. al-mawlā : A client or freed slave; here referring to Kawthar.
52. miḥašš ḥarb : Literally 'a firebrand of war,' meaning a fierce warrior or instigator of battle.
53. khummus : The one-fifth share of spoils that is given to the Islamic state or leader.
54. al-ʿĪṣ : A location on the Red Sea coast, near the route to Syria.
55. yufarriḍuhum : To assign stipends or salaries, likely from the spoils.
56. Banū Zuhra : A clan of Quraysh, to which al-'Amiri belonged.
57. qaṣratan : Exclusively or solely; meaning no one else should pay.
58. al-Akhnas : Al-Akhnas ibn Shurayq, a prominent Qurayshi leader.
59. baṭn : A clan or sub-tribe within a larger tribe.
60. al-Ḥarra : A volcanic rocky area near Medina.
61. al-Tanʿīm : A place near Mecca, on the way to the miqat for 'umra.
62. al-Ḥiṣḥāṣ : A location near Mecca, possibly a variant of al-Tan'im.
63. Khuzaʿa : A tribe allied with the Muslims, often acting as informants.
64. ahl al-layl wa al-nahar : Literally 'people of the night and day', a phrase indicating someone who is constantly traveling or vigilant, familiar with the desert.
65. tanahha 'anni : He moved away from me, showing respect and modesty by not approaching the woman.
66. jadh'a : The camel stirred or became restless, indicating it was time to move.
67. al-Mumtahana : Surah 60 of the Quran, titled 'She that is to be examined', which deals with the treatment of believing women who emigrate.
68. sadaqatihinna : The dower or bridal gift given by the husband to the wife at marriage.
69. in ihtabasna 'anhum : If the women are detained from them, i.e., if they are kept from returning to their polytheist husbands.
70. mithl alladhi yarudduna 'alayhim : The like of what they give back to them, referring to reciprocal compensation of dowers.
71. wa li yas'alu ma anfaqu : And let them ask for what they have spent, i.e., the polytheist husbands should demand the return of the dower they paid.
72. sabbahaha akhawaha min al-ghad : Her two brothers came to her the next morning, seeking her return.
73. fa in fatakum shay'un min azwajikum ila al-kuffari fa 'aqabtum fa atu alladhina dhahabat azwajuhum mithla ma anfaqu : Quranic verse (60:11) instructing that if a Muslim's wife goes to the disbelievers, and the Muslims retaliate (by taking booty), they should compensate the husband whose wife left with the equivalent of what he spent.
74. ma dhaba : What was owed or due, referring to the financial obligation.
75. wa la tumsiku bi 'isami al-kawafir : And do not hold to the marriage bonds of disbelieving women, i.e., do not remain married to polytheist women.
76. Ghazwat Khaybar : The expedition to Khaybar, a Jewish settlement north of Medina, which took place in 7 AH.
77. sanata sitt : Year six of the Hijra, corresponding to 628 CE.
78. rif al-Hijaz ta'aman wa wadakan : The fertile land of the Hijaz in food and fat, indicating agricultural abundance.
79. istadfa'tu biha : I used it for warmth, i.e., wrapped it around himself for warmth.
80. shaqiqat sunbulaniyya : A garment made of sunbulani fabric, a type of cloth from Sunbul, a place in Yemen or elsewhere.
81. Waylun lil-mutaffifin : Quran 83:1, 'Woe to the defrauders.'
82. idha iktalu 'ala al-nasi yastawfun : Quran 83:2, 'Those who, when they take a measure from people, take in full.'
83. yutaffifu bihi wa mikalun yatabakhkhasu bihi : He defrauds with one measure and cheats with the other, i.e., uses different measures for buying and selling.
84. watnin : Flowing continuously, i.e., a perennial water source.
85. kabasa al-Watih : He attacked al-Watih, a fortress or area in Khaybar.
86. asr : Afternoon, specifically the time of the 'asr prayer.
87. al-Sahba' : A place name, possibly a valley or area.
88. min hanatik : From your melodies, i.e., recite some of your poetry or chants.
89. Allahumma lawla anta ma ihtadayna : A line of rajaz poetry: 'O God, without You we would not have been guided.'
90. sakinatan : Tranquility, calmness, or divine peace (sakina).
91. al-nazz : Marsh or swampy ground; a low-lying area with water, often causing disease.
92. al-Natah : A district or fortress in Khaybar, inhabited by Jews.
93. khamr : Thickets or dense vegetation; here referring to the dense growth of palm trees.
94. al-harrah : A lava plain or volcanic rocky terrain, often used as a natural barrier.
95. al-Raji' : A place near Khaybar; a camping site chosen for its safety.

The Second Part [1]

Usama ibn Zayd al-Laythi narrated to me from Ja'far ibn Mahmud ibn Muhammad ibn Maslama who said: The Muslims cut down four hundred palm trees in al-Natah ¹, and they did not cut down any outside al-Natah. Muhammad ibn Maslama was looking at a cluster ² of kabis ³ dates and said: I cut this cluster with my hand until I heard Bilal proclaiming a solemn command from the Messenger of Allah (peace be upon him): Do not cut down the palm trees! So we stopped. He said: Mahmud ibn Maslama was fighting with the Muslims that day, and it was a very hot summer day, and it was the first day the Messenger of Allah (peace be upon him) fought the people of al-Natah, beginning with them. When the heat became intense for Mahmud, who was wearing his full armor, he sat under the fortress of Na'im seeking its shade—and it was the first fortress the Messenger of Allah (peace be upon him) attacked—and Mahmud did not think there was any fighter in it; he only thought it contained furniture and goods. Na'im was a Jew, and he had several fortresses, and this was one of them. Marhab ⁴ lowered a millstone onto him, striking his head. The helmet crushed his head until a piece of skin from his forehead fell over his face. He was brought to the Messenger of Allah (peace be upon him), who replaced the skin, and it returned as it was, and the Messenger of Allah (peace be upon him) bandaged it with a cloth. When evening came, the Messenger of Allah (peace be upon him) moved to al-Raji' ⁵, fearing a night attack on his companions. He set up his camp there and spent the night. His stay at al-Raji' lasted seven days. Each day he would go out with the Muslims under their banners, fully armed, leaving the camp at al-Raji' under the command of 'Uthman ibn 'Affan (may Allah be pleased with him), and fight the people of al-Natah until nightfall. Then, when evening came, he would return to al-Raji'. He fought on the first day from the lower part of al-Natah, then later returned and fought them from its upper part until Allah granted him victory. Any Muslim who was wounded was carried to the camp for treatment, and if he was able to move, he would go to the camp of the Prophet (peace be upon him). On the first day of fighting, fifty men among the Muslims were wounded by their arrows, and they were treated for their wounds. It is said that some people complained to the Messenger of Allah (peace be upon him) about the unhealthiness of the place, so he ordered them to move to al-Raji'. They had arrived at Khaybar when the fruit was green, and the land was unhealthy and feverish. They ate from that fruit, and fever overwhelmed them. They complained about that to the Messenger of Allah (peace be upon him), and he said: Cool ⁶ the water in waterskins, and when it is between the two calls ⁷, pour ⁸ the water over yourselves gently, and mention the name of Allah. They did so, and it was as if they were released from a fetter ⁹. Ka'b ibn Malik used to narrate: A Jewish man from the people of al-Natah called out to us after nightfall while we were at al-Raji': May I have safety and convey a message to you? We said: Yes. He said: So we rushed to him, and I was the first to reach him. I said: Who ¹⁰ are you? He said: A Jewish man. We brought him to the Messenger of Allah (peace be upon him), and the Jew said: O Abu al-Qasim ¹¹, will you grant me and my family safety if I guide you to a weak point among the weak points of the Jews? The Messenger of Allah (peace be upon him) said: Yes. So he guided him to the weak point of the Jews. He said: Then the Messenger of Allah (peace be upon him) called his companions at that very moment, urged them to jihad, and informed them that the Jews' allies had surrendered them and fled, and that they had disputed and differed among themselves. Ka'b said: So we went out against them in the morning, and Allah gave us victory over them. There was nothing left in al-Natah except the women and children. When we reached al-Shaqq ¹², we found women and children there. The Messenger of Allah (peace be upon him) gave the Jew his wife, who was in al-Shaqq, and handed her over to him. I saw him take the hand of a beautiful woman. They said: The Messenger of Allah (peace be upon him) would rotate the night guard duty among his companions during his seven-day stay at al-Raji'. On the sixth night of the seven, he appointed 'Umar ibn al-Khattab over the camp. 'Umar patrolled with his companions around the camp and dispersed them—or dispersed some of them—when a Jewish man was brought to him in the middle of the night. 'Umar ordered that he be beheaded. The Jew said: Take me to your prophet so I may speak to him. So 'Umar held him and brought him to the door of the Messenger of Allah (peace be upon him), where he found him praying. The Messenger of Allah (peace be upon him) heard 'Umar's voice, finished his prayer, and let him in. 'Umar entered with the Jew. The Messenger of Allah (peace be upon him) said to the Jew: What is behind you, and who are you ¹³? The Jew said: Will you grant me safety, O Abu al-Qasim, and I will tell you the truth? The Messenger of Allah (peace be upon him) said: Yes. The Jew said: I came out from the fortress of al-Natah from a people who have no order. I left them slipping away from the fortress tonight. The Messenger of Allah (peace be upon him) said: Where are they going? He said: To a place more humiliating than where they were—to al-Shaqq. They have been terrified of you so much that their hearts are fluttering. This is the fortress of the Jews, containing weapons, food, and fat, and in it are the tools of their fortresses with which they used to fight one another. They have hidden that in a room of their fortresses underground. The Messenger of Allah (peace be upon him) said: What is it? He said: A disassembled mangonel ¹⁴ and two testudos ¹⁵, and weapons including coats of mail, helmets, and swords. When you enter the fortress tomorrow—and you will enter it. The Messenger of Allah (peace be upon him) said: If Allah wills. The Jew said: If Allah wills, I will show you where it is, for no other Jew knows it but me. And another thing! It was said: What is it? He said: You will take it out, then set up the mangonel against the fortress of al-Shaqq, and send men under the two testudos to dig under the fortress, and you will conquer it that very day. Do the same with the fortress of al-Katibah ¹⁶. 'Umar said: O Messenger of Allah, I think he has told the truth. The Jew said: O Abu al-Qasim, spare my blood. He said: You are safe. He said: I have a wife in the fortress of al-Nizar ¹⁷; grant her to me. He said: She is yours. The Messenger of Allah (peace be upon him) said: What is the matter with the Jews that they moved their women and children from al-Natah? He said: They emptied it for the fighters and moved the women and children to al-Shaqq and al-Katibah. They said: Then the Messenger of Allah (peace be upon him) invited him to Islam, but he said: Give me a few days. When morning came, the Messenger of Allah (peace be upon him) went out with the Muslims to al-Natah, and Allah opened the fortress. He brought out what the Jew had mentioned was in it. The Prophet (peace be upon him) ordered the mangonel to be repaired and set up against al-Shaqq, against the fortress of al-Nizar. They prepared it, and they had not yet thrown a stone with it when Allah opened the fortress of al-Nizar for them. When the Messenger of Allah (peace be upon him) reached it, the fortress wall crumbled into the earth until he captured its inhabitants, and his wife—called Nufaylah—was brought out, and he handed her over to him. When the Messenger of Allah (peace be upon him) conquered al-Watih ¹⁸ and Sulalim ¹⁹, the Jew embraced Islam. Then he left Khaybar, and no further mention of him was heard. His name was Simak. When the Messenger of Allah (peace be upon him) reached the fortress of Na'im in al-Natah and lined up his companions, he forbade fighting until he gave permission. A man from Ashja' ²⁰ attacked a Jew, and Marhab attacked him and killed him. The people said: O Messenger of Allah, so-and-so has been martyred! The Messenger of Allah (peace be upon him) said: Did I not forbid fighting? They said: Yes.

Then the Messenger of Allah (may Allah bless him and grant him peace) commanded a crier, and he cried out: "Paradise is not lawful for a disobedient one." Then the Messenger of Allah (may Allah bless him and grant him peace) gave permission for fighting and urged it, and the Muslims prepared themselves for battle. And there was Yasār al-Ḥabashī—a black slave belonging to ‘Āmir the Jew—among the sheep of his master. When he saw the people of Khaybar fortifying themselves and fighting, he asked them, and they said: "We are fighting this one who claims to be a prophet." He said: Then that word fell into his heart, so he came with his sheep, driving them to the Messenger of Allah (may Allah bless him and grant him peace), and said: "O Muḥammad, what do you say? What do you call to?" He said: "I call to Islam." So he said: "I bear witness that there is no god but Allah and that you are the Messenger of Allah." He said: "Then what is for me?" He said: "Paradise, if you remain steadfast upon that." He said: So he became Muslim. And he said: "Indeed, these sheep of mine are a trust." So the Prophet (may Allah bless him and grant him peace) said: "Take them out of the camp, then shout at them and throw pebbles at them, for Allah Almighty will surely fulfill your trust for you." So the slave did that, and the sheep went out to their master, and the Jew knew that his slave had become Muslim. And the Messenger of Allah (may Allah bless him and grant him peace) exhorted the people and distributed the banners among them, and there were three banners, and there had been no banner before the day of Khaybar; there were only standards. And the banner of the Prophet (may Allah bless him and grant him peace) was black, from a cloak of ‘Ā’ishah, called al-‘Uqāb (the Eagle), and his standard was white. And he gave a banner to ‘Alī (peace be upon him), a banner to al-Ḥubāb ibn al-Mundhir, and a banner to Sa‘d ibn ‘Ubādah. So ‘Alī (peace be upon him) went out with the banner, and the black slave followed him, and he fought until he was killed. Then he was carried and brought into a tent from among the tents of the camp. Then the Messenger of Allah (may Allah bless him and grant him peace) looked into the tent and said: "Indeed, Allah has honored this black slave and brought him to Khaybar, and Islam was from his soul truly. I have seen at his head two wives from the Ḥūr al-‘Īn (maidens of Paradise with wide, beautiful eyes)." They said: And there was a man from Banī Murrah called Abū Shuyaym who said: "I was among the army that was with ‘Uyaynah from Ghatafān. The reinforcements of the Jews came, and we alighted at Khaybar and did not enter a fortress. So the Messenger of Allah (may Allah bless him and grant him peace) sent to ‘Uyaynah ibn Ḥiṣn—and he was the chief of Ghatafān and their leader—saying: 'Return with those who are with you, and you shall have half of the dates of Khaybar this year, for Allah has promised me Khaybar.' So ‘Uyaynah said: 'I am not one to abandon my allies and neighbors.' So we stayed. While we were in that state with ‘Uyaynah, we heard a caller—we did not know whether from the sky or the earth—'Your families, your families at Ḥayfā’!'—it was cried three times—'For you have been opposed to them!' And it is said: When Kinānah ibn Abī al-Ḥuqayq marched among them, they swore allegiance with him, and ‘Uyaynah ibn Ḥiṣn became their leader, and they were four thousand. So they entered with the Jews into the fortresses of al-Naṭāh three days before the arrival of the Messenger of Allah (may Allah bless him and grant him peace). When the Messenger of Allah (may Allah bless him and grant him peace) arrived at Khaybar, he sent Sa‘d ibn ‘Ubādah to them while they were in the fortress. When Sa‘d reached the fortress, he called out to them: 'I wish to speak to ‘Uyaynah ibn Ḥiṣn.' So ‘Uyaynah wanted to let him into the fortress, but Marḥab said: 'Do not let him in, lest he see the weakness of our fortress and know its sides from which it may be attacked. Rather, you go out to him.' So ‘Uyaynah said: 'I would have liked him to enter so he could see its fortification and see a great number.' But Marḥab refused to let him in, so ‘Uyaynah went out to the gate of the fortress. Then Sa‘d said: 'The Messenger of Allah sent me to you, saying: "Indeed, Allah has promised me Khaybar, so return and refrain. For if we prevail over it, you shall have the dates of Khaybar for a year."' So ‘Uyaynah said: 'By Allah, we would not surrender our allies for anything. And we know that you and those with you have no power over what is here. These are a people of fortified fortresses, with many men and weapons. If you stay, you and those with you will perish. And if you wish to fight, they will hasten against you with men and weapons. No, by Allah, these are not like Quraysh—a people who marched against you; if they catch you off guard, that is what they want, otherwise they turn back. But these will wage war against you with cunning and prolong it until you tire of them.' So Sa‘d ibn ‘Ubādah said: 'I bear witness that you will be besieged in this fortress of yours until you seek what we offered you, and we will give you nothing but the sword. And have you seen, O ‘Uyaynah, what happened to those of the Jews of Yathrib whose courtyard we have encamped in—how they were utterly torn apart?' Then Sa‘d returned to the Messenger of Allah (may Allah bless him and grant him peace) and informed him of what had been said. And Sa‘d said: 'O Messenger of Allah, indeed Allah will fulfill for you what He has promised you and will make His religion manifest. So do not give this Bedouin a single date. O Messenger of Allah, if the sword takes hold of him, he will surely surrender them and they will flee to their land, just as he did before today at the Trench.' So the Messenger of Allah (may Allah bless him and grant him peace) commanded his Companions to head toward their fortress in which Ghatafān was, and that was in the evening while they were in the fortress of Nā‘im. Then the crier of the Messenger of Allah (may Allah bless him and grant him peace) called out: 'Be ready at your banners at the fortress of Nā‘im, in which Ghatafān is.' He said: So they were terrified by that for their day and their night. When it was after this part of that night, they heard a caller crying out—they did not know whether from the sky or the earth—'O company of Ghatafān, your families, your families! Help, help at Ḥayfā’!'—it was cried three times—'No land and no wealth!' He said: So Ghatafān set out, both on the difficult and the easy mounts, and it was a matter that Allah Almighty wrought for His Prophet. When morning came, Kinānah ibn Abī al-Ḥuqayq—who was in the fortress—was informed of their departure, so he fell into despair, and was humbled, and was certain of destruction, and said: 'We were with these Bedouins in falsehood. We marched among them, and they promised us victory and deceived us. By my life, were it not for what they promised us of their support, we would not have challenged Muḥammad to war, nor would we have been heedless of the words of Sallām ibn Abī al-Ḥuqayq when he said: "Never seek support from these Bedouins, for we have tested them. They were brought to support Banī Qurayẓah, then they betrayed them. We have seen no loyalty from them toward us. Ḥuyayy ibn Akhṭab marched among them, and they began seeking peace from Muḥammad. Then Muḥammad advanced against Banī Qurayẓah, and Ghatafān withdrew, returning to their people."'

They said: When the Ghatafan reached their families at Hayfa, they found them in their usual state. They asked: "Has anything alarmed you?" They replied: "No, by Allah." So they said: "We thought you had gained spoils, but we see no spoils or good with you!" 'Uyayna said to his companions: "This, by Allah, is one of Muhammad's and his companions' tricks; he has deceived us, by Allah!" Al-Harith ibn 'Awf said to him: "In what way?" 'Uyayna said: "We were in the fortress of an-Nata ²¹ after the night had fallen ²² when we heard a caller crying out—we did not know whether from heaven or earth—'Your families! Your families at Hayfa!'—he cried it three times—'So no soil and no wealth!'" Al-Harith ibn 'Awf said: "O 'Uyayna, by Allah, you have been foolish ²³ if you benefited. By Allah, what you heard was from heaven! By Allah, Muhammad will certainly prevail over whoever opposes him, even if the mountains opposed him, he would attain from them what he desired." So 'Uyayna stayed with his family for some days, then called his companions to go out to support the Jews. Al-Harith ibn 'Awf came to him and said: "O 'Uyayna, obey me and stay in your home, and leave supporting the Jews, for I do not think you will return to Khaybar except that Muhammad will have conquered it, and I am not safe for you." But 'Uyayna refused to accept his words and said: "I will not abandon my allies for anything." When 'Uyayna turned back to his family, the Messenger of Allah, may Allah bless him and grant him peace, attacked the fortresses one by one. Indeed, the Messenger of Allah, may Allah bless him and grant him peace, reached the fortress of Na'im with the Muslims—and the fortresses of Na'im were several—and the Jews shot arrows that day, and the companions of the Messenger of Allah, may Allah bless him and grant him peace, shielded themselves [from the Messenger of Allah]. On that day, the Messenger of Allah, may Allah bless him and grant him peace, wore two coats of mail, a helmet, and a visor ²⁴, and he was on a horse called adh-Dhirib ²⁵, holding a spear and a shield, with his companions surrounding him. He had given his banner to a man from his companions among the Emigrants, but he returned without achieving anything; then he gave it to another, who also returned without achieving anything. Then the Messenger of Allah, may Allah bless him and grant him peace, gave the banner of the Helpers to a man from among them, who went out and returned without achieving anything. So the Messenger of Allah, may Allah bless him and grant him peace, urged the Muslims on, and the Jewish battalions poured forth, led by al-Harith Abu Zaynab, who shook the earth mightily. Then the bearer of the Helpers' banner advanced and kept driving them until they reached the fortress and entered it. The Jewish prisoner ²⁶ came out leading his companions with his war-cry ²⁷, and the banner of the Helpers' companions was unfurled until he reached the Messenger of Allah, may Allah bless him and grant him peace, in his position. The Messenger of Allah, may Allah bless him and grant him peace, found himself in great distress, and he reminded them of what Allah had promised them. So the Messenger of Allah, may Allah bless him and grant him peace, spent the night worried. Sa'd ibn 'Ubada had returned wounded and began to blame his companions, and the bearer of the Emigrants' banner began to blame his companions, saying: "You! You!" The Messenger of Allah, may Allah bless him and grant him peace, said: "The Jews have been visited by Satan, who said to them: 'Muhammad fights you for your wealth!' Call out to them: 'Say: There is no god but Allah, and thereby you will secure your wealth and blood, and your reckoning is with Allah.'" So they called out to them with that, and the Jews replied: "We will not do it, nor will we abandon the covenant of Moses, and the Torah is among us." The Messenger of Allah, may Allah bless him and grant him peace, said: "I will certainly give the banner tomorrow to a man whom Allah and His Messenger love, through whom Allah will grant victory, who is not a fugitive. Rejoice, O Muhammad ibn Maslama! Tomorrow, if Allah wills, the killer of your brother will be killed, and the war-cry of the Jews will be turned away." When morning came, he sent for 'Ali ibn Abi Talib, peace be upon him, who was suffering from ophthalmia ²⁸. He said: "I cannot see a plain or a mountain." He went to him and said: "Open your eyes." He opened them, and he spat into them. 'Ali, peace be upon him, said: "I have not had ophthalmia since that hour." Then he gave him the banner, prayed for him and his companions for victory. The first to come out against them was al-Harith, the brother of Marhab, with his war-cry. The Muslims retreated, but 'Ali, peace be upon him, stood firm, and they exchanged blows until 'Ali, peace be upon him, killed him. Al-Harith's companions returned to the fortress, entered it, and closed it behind them. The Muslims returned to their position. Then Marhab came out, reciting: "Khaybar knows that I am Marhab, / Armed with weapons, a proven hero; / Sometimes I strike, sometimes I am struck." 'Ali, peace be upon him, charged and cut him down ²⁹ at the gate, and opened the gate—the fortress had two gates. Ibn Abi Sabra narrated to me from Khalid ibn Rabah, from some elders of Banu Sa'ida, who said: Abu Dujana killed al-Harith Abu Zaynab, who was that day marked with a red turban, while al-Harith was marked above his helmet, and Yasir, Usayr, and 'Amir were also marked. Ibn Abi Sabra narrated to me from 'Amr ibn Abi 'Amr, who said: I alighted at Jericho during the time of Sulayman ibn 'Abd al-Malik, and there was a Jewish tribe, and there was an old man hobbling with age. He said: "Where are you from?" We said: "From the Hijaz." The Jew said: "Oh, how I long for the Hijaz! I am the son of al-Harith the Jew, the horseman of Khaybar. He was killed on the day of Khaybar by a man from Muhammad's companions called Abu Dujana, on the day Muhammad descended upon Khaybar. And we were among those whom 'Umar ibn al-Khattab exiled to Syria." I said: "Will you not become Muslim?" He said: "It would be better for me if I did, but I would be reproached; the Jews would reproach me, saying: 'Your father, the son of the chief of the Jews, did not abandon Judaism; your father was killed for it, and you would oppose him?'" Abu Rafi' said: We were with 'Ali, peace be upon him, when the Prophet, may Allah bless him and grant him peace, sent him with the banner. 'Ali, peace be upon him, met a man at the gate of the fortress, and the man struck 'Ali, but 'Ali shielded himself with his shield. Then 'Ali took a door that was near the fortress and used it as a shield for himself, and it remained in his hand until Allah granted him victory over the fortress. He sent a man to give the good news to the Prophet, may Allah bless him and grant him peace, of the conquest of the fortress—the fortress of Marhab—and their entry into it. It is said that Marhab came out like a raging stallion, reciting: "Khaybar knows that I am Marhab, / Armed with weapons, a proven hero; / Sometimes I strike, sometimes I am struck," calling for single combat. Muhammad ibn Maslama said: "O Messenger of Allah, by Allah, I am the one who has been wronged and seeks vengeance; my brother was killed yesterday, so permit me to fight Marhab, for he is my brother's killer." The Messenger of Allah, may Allah bless him and grant him peace, permitted him to duel with him, prayed for him with supplications, and gave him his sword. Muhammad went out and called: "O Marhab, do you want to duel?" He said: "Yes." So Marhab came out reciting: "Khaybar knows that I am Marhab," and Muhammad ibn Maslama came out reciting: "Khaybar knows that I am resolute, / Sweet when I wish, and a decisive poison." It is said that on that day he recited: "O soul, if you are not killed, you will die; / I have no patience after Abu an-Nubayt." His brother Mahmud was nicknamed Abu an-Nubayt. He said: Each of them came out to his opponent. He said: Between them stood some palm trees ³⁰ whose trunks were like the trunks of stallions.

palm trees and evil branches ³¹; whenever one of them struck his companion, he would hide behind the trunk until they cut off every branch of it, leaving its base standing like a standing man. Then each of them came to grips with his companion, and Marhab rushed at Muhammad, raising his sword to strike him. Muhammad shielded himself with the shield, and his sword got stuck ³². Marhab was wearing a short coat of mail, so Muhammad struck Marhab's legs and cut them off. It is said: when Muhammad shielded himself with the shield and the coat of mail rode up from Marhab's legs as he raised his hands with the sword, Muhammad lowered his sword and cut off his legs, and Marhab fell. Marhab said: 'Finish me off, O Muhammad!' Muhammad said: 'Taste death as my brother Mahmud tasted it!' And he passed him by, and Ali came upon him and struck his neck and took his spoils. They disputed before the Messenger of God, may God bless him and grant him peace, about his spoils. Muhammad ibn Maslamah said: 'O Messenger of God, by God, I cut off his legs and then left him only so that he might taste the bitterness of weapons and the severity of death as my brother tasted; he remained three days dying, and nothing prevented me from finishing him off; I was able after cutting off his legs to finish him off.' Ali, peace be upon him, said: 'He spoke truthfully; I struck his neck after he had cut off his legs.' So the Messenger of God, may God bless him and grant him peace, gave Muhammad ibn Maslamah his sword, his coat of mail, his helmet, and his iron cap ³³. And with the family of Muhammad ibn Maslamah there was his sword, on which there was an inscription that no one knew what it was until a Jew from the Jews of Tayma read it, and behold, on it was: 'This is the sword of Marhab; whoever tastes it will perish.' Muhammad ibn al-Fadl narrated to me from his father, from Jabir; and Zakariyya ibn Zayd narrated to me from Abdullah ibn Abi Sufyan, from his father, from Salamah ibn Salamah; and Mujammi' ibn Ya'qub, from his father, from Mujammi' ibn Harithah; they all said: Muhammad ibn Maslamah killed Marhab. They said: And Usayr came forth, and he was a strong man, but short; he kept shouting: 'Who will duel?' So Muhammad ibn Maslamah came forth to him, and they exchanged blows, then Muhammad ibn Maslamah killed him. Then Yasir came forth, and he was one of their strongest; he had a spear with which he drove the Muslims away ³⁴. So Ali, peace be upon him, came forth to him, but al-Zubayr said: 'I adjure you by God to let me go against him.' So Ali did, and Yasir advanced with his spear, driving the people away, and al-Zubayr came forth to him. Safiyyah said: 'O Messenger of God, alas! My son is being killed, O Messenger of God!' He said: 'Rather, your son will kill him.' He said: So they fought, and al-Zubayr killed him. The Messenger of God, may God bless him and grant him peace, said to him: 'May my uncle and my aunt be your ransom!' And the Prophet, may God bless him and grant him peace, said: 'Every prophet has a disciple ³⁵, and my disciple is al-Zubayr, my cousin.' When Marhab and Yasir were killed, the Messenger of God, may God bless him and grant him peace, said: 'Rejoice, for Khaybar has become spacious and easy!' And Amir came forth, and he was a tall, massive man. The Messenger of God, may God bless him and grant him peace, said when Amir appeared: 'Do you see him as five cubits tall?' And he was calling for a duel, brandishing his sword, wearing two coats of mail, helmeted in iron, shouting: 'Who will duel?' The people held back from him, so Ali, peace be upon him, came forth to him and struck him several blows, all of which did nothing, until he struck his legs, and he knelt down, then he finished him off ³⁶ and took his weapons. When al-Harith, Marhab, Usayr, Yasir, and Amir were killed, along with many other Jews—but only these are mentioned because they were brave men, and they were all in the fortress of Na'im. When Mahmud ibn Maslamah was struck by a millstone from the fortress of Na'im, he was carried to al-Raji' and remained three days dying. The one who dropped the millstone on him was Marhab. Mahmud kept saying to his brother: 'O my brother, your brother's daughters should not follow the spoils ³⁷, asking people.' Muhammad ibn Maslamah would say: 'If you left no wealth, I have wealth.' Mahmud was the wealthier of the two—and at that time the inheritance shares for daughters had not been revealed. On the day Mahmud died, which was the third day, and the day Marhab was killed, the Messenger of God, may God bless him and grant him peace, said: 'Who is a man who will give glad tidings to Mahmud ibn Maslamah that God has revealed the inheritance shares for daughters, and that Muhammad ibn Maslamah has killed his slayer?' So Ju'al ibn Suraqah went out to him and informed him, and he was pleased by that, and ordered him to convey greetings from him to the Messenger of God, may God bless him and grant him peace. He said: So I conveyed greetings to him from the Messenger of God, may God bless him and grant him peace, and Mahmud said: 'I do not think he will remember me.' The Messenger of God, may God bless him and grant him peace, was spending the night in his place at al-Raji', and he died opposite him. When the Messenger of God, may God bless him and grant him peace, returned to his camp, and Amir ibn al-Akwa' had wounded himself, he was carried to al-Raji' and died. So Amir ibn al-Akwa' was buried with him in a cave. Muhammad said: 'O Messenger of God, cut off for me a plot near my brother's grave.' He said: 'You have the length of a horse ³⁸; if you work, you have the length of two horses.' The fortress of al-Sa'b ibn Mu'adh was in al-Natah ³⁹. It was the fortress of the Jews containing food, fat, livestock, and goods, and it had five hundred fighters. The people had stayed for days fighting, and they had no food except fodder ⁴⁰. Mu'attib al-Aslami said: 'We, the tribe of Aslam, suffered hardship when we came to Khaybar, and we stayed ten days at the fortress of al-Natah without opening anything containing food. So Aslam agreed to send Asma' ibn Harithah, and they said: Go to Muhammad, the Messenger of God, and say: Aslam sends you greetings and says: We have become exhausted from hunger and weakness.' Buraydah ibn al-Husayb said: 'By God, I have never seen such a situation among the Arabs as they are doing this!' Hind ibn Harithah said: 'By God, we hope that the mission to the Messenger of God, may God bless him and grant him peace, will be the key to good.' So Asma' ibn Harithah came to him and said: 'O Messenger of God, Aslam says: We have become exhausted from hunger and weakness, so pray to God for us.' The Messenger of God, may God bless him and grant him peace, prayed for them, then said: 'By God, I have nothing to offer them ⁴¹.' Then he called out to the people and said: 'O God, open for them the greatest fortress containing the most food and the most fat.' And they gave the banner to al-Hubab ibn al-Mundhir ibn al-Jamuh, and he summoned the people, and we did not return until God opened the fortress for us—the fortress of al-Sa'b ibn Mu'adh. Umm Muta' al-Aslamiyyah, who had witnessed Khaybar with the Messenger of God, may God bless him and grant him peace, among the women, said: 'I saw Aslam when they complained to the Messenger of God, may God bless him and grant him peace, of what they complained of the severity of the situation. The Messenger of God, may God bless him and grant him peace, summoned the people, and they rose up. I saw Aslam as the first to reach the fortress of al-Sa'b ibn Mu'adh, and it had five hundred fighters. The sun did not set that day until God opened it, and there was severe fighting. A Jew named Yusha' came forth calling for a duel, so al-Hubab ibn al-Mundhir came forth to him, and they exchanged blows, and al-Hubab killed him. Another named al-Zayyal came forth, so Umarah ibn Uqbah al-Ghifari came forth to him, and al-Ghifari struck him a blow on his head, saying: 'Take it, and I am the Ghifari youth!' The people said: 'His jihad is invalid.' This reached the Messenger of God, may God bless him and grant him peace, and he said: 'There is no harm in it; he will be rewarded ⁴² and praised.' Abu al-Yusr used to narrate that they besieged the fortress of al-Sa'b ibn Mu'adh for three days, and it was a fortified fortress. Sheep belonging to a Jew came grazing behind their fortress, and the Messenger of God, may God bless him and grant him peace, said: 'Who will feed us from these sheep?'

I said: "I am, O Messenger of Allah." So I went out running like a gazelle. When the Messenger of Allah (may Allah bless him and grant him peace) saw me turning away, he said: "O Allah, grant us enjoyment of him!" I then caught up with the sheep, while the first of them had already entered the fortress. I took two sheep from the last of them, clasped them under my arms, then came back running as if I carried nothing, until I brought them to the Messenger of Allah (may Allah bless him and grant him peace). The Messenger of Allah (may Allah bless him and grant him peace) ordered them to be slaughtered, then he divided them. Not a single person among the army who were with him besieging the fortress remained but ate from them. It was said to Abu al-Yasar: "How many were they?" He said: "They were a great number." It is said: "Where are the rest of the people?" He says: "In ar-Raji' at the camp." Abu al-Yasar—who was a very old man—was heard weeping over something that angered him from one of his children, and he said: "By my life, I have remained after my companions, and they were granted enjoyment of me, but I am not granted enjoyment of them!"—because of the saying of the Messenger of Allah (may Allah bless him and grant him peace): "O Allah, grant us enjoyment of him!" So he remained and was among the last of them. Abu Ruhm al-Ghifari used to narrate, saying: "We were struck by severe hunger, and we camped at Khaybar during the time of fresh dates, and it was an unhealthy, hot land with intense heat. While we were besieging the fortress of as-Sa'b ibn Mu'adh, twenty or thirty donkeys came out of it. The Jews were unable to bring them in, as their fortress had fortifications. The Muslims took them and slaughtered them, lit fires, and cooked their meat in pots, while the Muslims were hungry. The Messenger of Allah (may Allah bless him and grant him peace) passed by them while they were in that state, asked, and was informed. He then ordered a crier: 'The Messenger of Allah forbids you from domestic donkeys'—he said: 'So they overturned the pots'—'and from temporary marriage with women, and from every beast with fangs and bird with claws.'" Ibn Abi Sabrah narrated to me from al-Fudayl ibn Mubashshir, who said: "Jabir ibn 'Abdullah used to say: 'The Messenger of Allah (may Allah bless him and grant him peace) fed us the meat of horses.' So a group of Muslims slaughtered some of their horses before he conquered the fortress of as-Sa'b ibn Mu'adh. It was said to Jabir: 'What do you think of mules—did you eat them?' He said: 'No.'" Ibn Abi Sabrah narrated to me from 'Abd ar-Rahman ibn 'Abdullah ibn Abi Sa'sa'ah, from al-Harith ibn 'Abdullah ibn Ka'b, from Umm 'Umarah, who said: "We slaughtered two horses at Khaybar for Banu Mazin ibn an-Najjar, and we ate from them before the fortress of as-Sa'b ibn Mu'adh was conquered." Thawr ibn Yazid narrated to me from Salih ibn Yahya ibn al-Miqdam, from his father, from his grandfather, who said: "I heard Khalid ibn al-Walid say: 'I was present when the Messenger of Allah (may Allah bless him and grant him peace) said at Khaybar: "The eating of domestic donkeys, horses, and mules is forbidden."'" They said: "And every beast with fangs from predators, and bird with claws." Al-Waqidi said: "The established view with us is that Khalid did not attend Khaybar; he embraced Islam before the Conquest (of Mecca)—he, 'Amr ibn al-'As, and 'Uthman ibn Talhah ibn Abi Talhah—on the first day of Safar in the year eight." Ibn al-Akwa' used to say: "We were at the fortress of as-Sa'b ibn Mu'adh, which surrendered entirely, while the Muslims were besieging its people. I swear we saw ourselves with the bearer of our banner, Sa'd ibn 'Ubadah. The Muslims were routed, so he took the banner and we advanced with him. 'Amir ibn Sinan also advanced and met a Jewish man. The Jew struck first at 'Amir." 'Amir said: "I shielded myself with my leather shield, and the Jew's sword glanced off it." 'Amir said: "I then struck the Jew's leg and severed it, but the sword rebounded onto 'Amir, and its tip struck him, causing him to bleed profusely, and he died." Usayd ibn Hudayr said: "His deeds have been nullified." This reached the Messenger of Allah (may Allah bless him and grant him peace), and he said: "He who said that has lied! He indeed has two rewards. He strove as a mujahid, and he is swimming in Paradise like a water-beetle." Khalid ibn Ilyas narrated to me from Ja'far ibn Mahmud ibn Muhammad, from Muhammad ibn Maslamah, who said: "I was among those who shielded the Prophet (may Allah bless him and grant him peace). I kept shouting to his companions: 'Shield yourselves with leather bucklers!' They did so, and they shot at us until I thought they would not stop. I saw the Messenger of Allah (may Allah bless him and grant him peace) shoot an arrow, and it did not miss a single man among them. The Messenger of Allah (may Allah bless him and grant him peace) smiled at me, and they dispersed and entered the fortress." Ibn Abi Sabrah narrated to me from Ishaq ibn 'Abdullah ibn Abi Farwah, from 'Abd ar-Rahman ibn Jabir ibn 'Abdullah, from his father, who said: "When we reached the fortress of as-Sa'b ibn Mu'adh, the Muslims were hungry, and all kinds of food were inside it. Al-Hubab ibn al-Mundhir ibn al-Jamuh led us in the raid, with our banner, and the Muslims followed him. We had camped against it for two days, fighting them fiercely. On the third day, the Messenger of Allah (may Allah bless him and grant him peace) advanced early against them. A Jewish man came out, looking like a tall palm tree, with a spear in his hand. He came out with his usual companions, and they shot arrows rapidly for a while. We shielded the Messenger of Allah (may Allah bless him and grant him peace), and they rained arrows upon us. Their arrows were like locusts, until I thought they would not stop. Then they charged against us in a single assault, and the Muslims were routed until they reached the Messenger of Allah (may Allah bless him and grant him peace), who was standing, having dismounted from his horse, while Mid'am held his horse. Al-Hubab stood firm with our banner; by Allah, he did not move, fighting them from his horse. The Messenger of Allah (may Allah bless him and grant him peace) called upon the Muslims, urging them to jihad and encouraging them, and informed them that Allah had promised him Khaybar, that He would grant it to him as spoils." He said: "So the people all advanced until they returned to their banner-bearer. Then al-Hubab advanced with them, gradually drawing closer, and the Jews retreated until evil clung to them, and they fled swiftly, entered the fortress, and locked themselves in. They appeared on its walls—and it had walls within walls—and they pelted us with stones in great numbers. The impact of the stones drove us away from their fortress until we returned to al-Hubab's original position. Then the Jews blamed one another and said: 'What are we preserving for ourselves? The people of strength and endurance have been killed in the fortress of Na'im.' So they came out, desperate for death, and we returned to them. We fought fiercely at the gate of the fortress. On that day, three of the companions of the Messenger of Allah (may Allah bless him and grant him peace) were killed at the gate: Abu Diyah—who had attended Badr—was struck by a man among them with a sword that split his skull; 'Adi ibn Murrah ibn Suraqah was stabbed by one of them with a spear between his chest and died; and the third was al-Harith ibn Hatib—who had also attended Badr—was shot by a man from above the fortress, crushing his skull. We killed a number of them at the fortress; whenever we killed a man among them, they carried him until they brought him into the fortress. Then our banner-bearer charged, and we charged with him, and we drove the Jews into the fortress and followed them inside. When we entered the fortress against them, they were like sheep; we killed whoever confronted us and took captives among them."

And they fled in every direction, riding across the lava plain (al-ḥarrah), seeking the fortress of Qalʿat al-Zubayr. We let them flee. The Muslims ascended its walls and proclaimed the takbīr (Allāhu Akbar) profusely, and the arms of the Jews were weakened by the takbīr. I indeed saw the youths of Aslam and Ghifār atop the fortress proclaiming the takbīr. By Allah, we found among the provisions what we had not thought to be there: barley, dates, clarified butter (samn), honey, oil, and animal fat (wadak). The herald of the Messenger of Allah, may Allah bless him and grant him peace, proclaimed: "Eat, feed (your animals), and do not carry away (anything)." He meant: "Do not take it out to your lands." So the Muslims would take from that fortress their daily food and fodder for their mounts; no one was prevented from taking what he needed, and the food was not subject to the khums (one-fifth tax). They found therein fine cloth (bazz) and vessels, and they found large jars (khabāyā) of sugar (sukkar). They were ordered to break them, and they broke them until the sugar flowed within the fortress, for the jars were large and too heavy to carry. Abū Thaʿlabah al-Khushanī used to say: "We found in it vessels of copper (nuḥās) and pottery (fakhkhār) from which the Jews used to eat and drink. We asked the Messenger of Allah, may Allah bless him and grant him peace, and he said: 'Wash them, then cook, eat, and drink from them.' And he said: 'Heat water in them, then cook afterward, and eat and drink.'" We brought out from it many sheep, cattle, and donkeys. We brought out from it many implements of war, a mangonel (manjanīq), siege engines (dabbābāt), and equipment, so we knew that they had thought the siege would last for an age, but Allah hastened their disgrace. ʿAbd al-Ḥamīd ibn Jaʿfar narrated to me from his father, who said: "Indeed, from a tower (uṭum) of the fortress of al-Ṣaʿb ibn Muʿādh, there came out twenty camel-loads (ʿikm) of fine cloth (bazz), bound up, of the thick goods of Yemen, and one thousand five hundred velvet coverlets (qaṭīfah). It is said that every man brought a coverlet to his family. They found ten loads of wood. He ordered it to be brought out from the fortress, then burned. It remained burning for days. Large jars of sugar (sukkar) were broken, and wineskins (ziqāq) of wine (khamr) were poured out." On that day, a man from the Muslims deliberately drank wine. He was brought to the Prophet, may Allah bless him and grant him peace, who disliked it when he was brought to him. He struck him with his sandals, and those present struck him with their sandals. He was called ʿAbd Allāh al-Khammār (the wine-drinker). He was a man who could not abstain from drink; the Messenger of Allah, may Allah bless him and grant him peace, had struck him multiple times. ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, said: "O Allah, curse him! How often he is struck!" The Messenger of Allah, may Allah bless him and grant him peace, said: "Do not do that, O ʿUmar, for he loves Allah and His Messenger." He said: "Then ʿAbd Allāh went away and sat with them as if he were one of them." Ibn Abī Sabrah narrated to me from ʿAbd al-Raḥmān ibn ʿAbd Allāh ibn Abī Ṣaʿṣaʿah, from al-Ḥārith ibn ʿAbd Allāh ibn Kaʿb, from Umm ʿUmārah, who said: "Indeed, we found in the fortress of al-Ṣaʿb ibn Muʿādh such food as I thought would not exist in Khaybar. The Muslims ate from that fortress for a month or more, feeding their mounts, with no one prevented, and there was no khums (one-fifth tax) on it. A great quantity of seeds (buzūz) was brought out and sold in the division (al-maqsam). Jewelry (kharz) of the Jews was found in it." It was said to her: "Who bought that in the division?" She said: "The Muslims, the Jews who were in the garrison (al-katībah) and had become believers, and the Bedouins (al-aʿrāb) who were present. All of these bought. As for those who bought from the Muslims, it was accounted against what they received from the spoils (al-maghanim)." Al-Wāqidī said: Ibn Abī Sabrah narrated to me from Isḥāq ibn ʿAbd Allāh, who said: "When ʿUyaynah ibn Ḥiṣn looked at the fortress of al-Ṣaʿb ibn Muʿādh, with the Muslims transporting from it food, fodder, and fine cloth (bazz), he said: 'Is there no one to feed our mounts and feed us from this wasted food? Its people were generous over it!' The Muslims reviled him and said: 'You have what the Messenger of Allah, may Allah bless him and grant him peace, assigned to you, O Dhū al-Ruqaybah, so be silent!' While the Muslims were moving about in the fortress of al-Ṣaʿb ibn Muʿādh—which had passages—they brought out a Jewish man and struck his neck. They marveled at the blackness of his blood, and one of them said: 'We have never seen such blackness of blood as this.' He said: A speaker said: 'On a shelf among those shelves were garlic (thūm) and tharīd (bread soaked in broth).' He was brought down, presented, and they struck his neck." He said: "All the Jews moved from the fortress of Nāʿim, from the fortress of al-Ṣaʿb ibn Muʿādh, and from all the fortresses of al-Naṭāh, to a fortress called Qalʿat al-Zubayr. The Messenger of Allah, may Allah bless him and grant him peace, advanced against them with the Muslims, besieged them, and they locked their fortress against them. It was a strong, impregnable fortress, situated atop a citadel (qalʿah) that horses and men could not reach due to its difficulty and inaccessibility. Remnants remained—men of no account—in some fortresses of al-Naṭāh, one or two men. The Messenger of Allah, may Allah bless him and grant him peace, stationed men opposite them to guard them, so that no one could come out against them without being killed. The Messenger of Allah, may Allah bless him and grant him peace, remained besieging those in Qalʿat al-Zubayr for three days. Then a Jewish man named Ghazāl came and said: 'O Abā al-Qāsim, will you grant me security (tuʾamminnī) so that I may guide you to what will give you relief from the people of al-Naṭāh, and you can proceed to the people of al-Shiqq? For the people of al-Shiqq have perished from fear of you.' He said: 'So the Messenger of Allah, may Allah bless him and grant him peace, granted him security for his family and property.' The Jew said: 'If you stayed a month, they would not care. They have underground conduits (dubūl) beneath the earth; they go out at night, drink from them, then return to their fortress and resist you. If you cut off their water supply, they will cry out in distress.' So the Messenger of Allah, may Allah bless him and grant him peace, went to their conduits (dubūlihim) and cut them off. When he cut off their water sources, they could not endure the thirst, so they came out and fought fiercely. That day, a number of Muslims were killed, and ten Jews were struck down. The Messenger of Allah, may Allah bless him and grant him peace, conquered it, and it was the last of the fortresses of al-Naṭāh. When the Messenger of Allah, may Allah bless him and grant him peace, finished with al-Naṭāh, he ordered the move, and that the camp be transferred from its position at al-Rajīʿ to its original place at al-Manzilah. The Messenger of Allah, may Allah bless him and grant him peace, granted security from night attacks (al-bayāt) and from the war of the Jews and what he feared from them, because the people of al-Naṭāh were the sharpest of the Jews and the most valiant among them. Then the Messenger of Allah, may Allah bless him and grant him peace, moved to the people of al-Shiqq." Mūsā ibn ʿUmar al-Ḥārithī narrated to me from Abū ʿUfayr Muḥammad ibn Sahl ibn Abī Ḥathmah, who said: "When the Messenger of Allah, may Allah bless him and grant him peace, moved to al-Shiqq, which contained numerous fortresses, the first fortress he began with was the fortress of Ubayy. The Messenger of Allah, may Allah bless him and grant him peace, stood on a citadel called Samrān and fought the people of the fortress fiercely. A Jewish man named Ghazāl came out and called for single combat (al-birāz). Al-Ḥubāb ibn al-Mundhir came out to him, and they exchanged blows. Then al-Ḥubāb charged him and cut off his right hand at the middle of the forearm. The sword fell from Ghazāl's hand, so he became defenseless (aʿzal), and he fled hastily in defeat to the fortress. Al-Ḥubāb pursued him and cut his hamstring (ʿurqūb), so he fell, and al-Ḥubāb finished him off. Another came out and shouted: 'Who will fight in single combat?' A man from the Muslims, of the family of Jaḥsh, came out to him, and the Jaḥshī was killed. He stood in his place, calling (for combat)."

[Regarding] single combat. Abu Dujanah came forth to him, having bound his head with a red headband over the helmet, strutting in his gait. Abu Dujanah hastened to him, struck him, and cut off his legs, then finished him off and took his spoils: his coat of mail and his sword. He brought them to the Prophet (peace be upon him), and the Messenger of Allah (peace be upon him) granted him those as a bonus (nafal). They refrained from single combat. The Muslims then proclaimed the takbir, and then they pressed upon the fortress and entered it, with Abu Dujanah leading them. They found in it furnishings, goods, sheep, and food. Those among it who were fighters fled, and they leaped over the walls as if they were gazelles, until they reached the fortress of al-Nizar in al-Shaqq. Those who remained from the citadels (qilal) of al-Natah came to the fortress of al-Nizar, and they fortified it and defended themselves in it with the utmost resistance. The Messenger of Allah (peace be upon him) advanced toward them with his companions, and they fought them. They were the most fierce fighters of the people of al-Shaqq, shooting the Muslims with arrows and stones, while the Messenger of Allah (peace be upon him) was with them, until the arrows struck the garments of the Messenger of Allah (peace be upon him) and clung to him. He took the arrows and gathered them, then took a handful of pebbles and pelted their fortress with them. It shook with them, then sank into the ground. Ibrahim ibn Ja'far said: It leveled with the ground until the Muslims came, and they took its people captive. Among them were Safiyyah bint Huyayy and her cousin. Umayr, the freedman of Abi al-Lahm, used to say: I witnessed Safiyyah being brought out, along with her cousin and young girls from the fortress of al-Nizar. When the Messenger of Allah (peace be upon him) conquered the fortress of al-Nizar, fortresses remained in al-Shaqq. Their people fled from them until they reached the people of al-Katibah, al-Watih, and Sulalim. Muhammad ibn Maslamah used to say: The Messenger of Allah (peace be upon him) looked at the fortress of al-Nizar and said: "This is the last of the fortresses of Khaybar in which there was fighting. When we conquered this fortress, there was no fighting after it until the Messenger of Allah (peace be upon him) left Khaybar." Abd al-Rahman ibn Muhammad ibn Abi Bakr narrated to me, saying: I said to Ja'far ibn Mahmud: How did Safiyyah come to be in the fortress of al-Nizar in al-Shaqq, and the fortress of the family of Abu al-Huqayq in Sulalim, while no one among the women and offspring was taken captive in the fortresses of al-Natah, nor in al-Shaqq, except in the fortress of al-Nizar, for there were offspring and women in it? He said: The Jews of Khaybar brought out the women and offspring to al-Katibah and emptied the fortress of al-Natah for the fighters. So none of them were taken captive except those who were in the fortress of al-Nizar: Safiyyah, her cousin, and some women with them. Kinanah had considered the fortress of al-Nizar to be the most fortified place there, so he brought her out on the night before the morning when the Messenger of Allah (peace be upon him) moved to al-Shaqq, until she, her cousin, and those with them from the Jewish offspring were captured. In al-Katibah, there were more than two thousand Jews, including their women and offspring. When the Messenger of Allah (peace be upon him) made a treaty with the people of al-Katibah, he granted safety to the men and the offspring, and they handed over to him the wealth, silver and gold, weapons (al-halaqah), and garments, except for a garment on a person. Indeed, when the Messenger of Allah (peace be upon him) granted them safety, the Jews would come and go, buy and sell. They spent most of the spoils on what they bought of garments and goods, while they had hidden their cash and capital. They said: Then the Messenger of Allah (peace be upon him) moved to al-Katibah, al-Watih, and Sulalim, the fortress of Ibn Abi al-Huqayq in which they were. They fortified themselves with the utmost fortification, and every fugitive who had been defeated from al-Natah and al-Shaqq came to them and fortified themselves with them in al-Qamus, which was in al-Katibah, and it was an impregnable fortress, and in al-Watih and Sulalim. They would not emerge from their fortresses, keeping themselves locked in, until the Messenger of Allah (peace be upon him) intended to set up a mangonel against them when he saw their locking themselves in and that no one would come forth from them. When they were certain of destruction, after the Messenger of Allah (peace be upon him) had besieged them for fourteen days, they asked the Messenger of Allah (peace be upon him) for peace. Abu Abdullah said: I said to Ibrahim ibn Ja'far: Were five hundred Arab bows found in al-Katibah? He said: My father informed me from one who saw Kinanah ibn Abi al-Huqayq shooting three arrows at three hundred—meaning cubits—and embedding them in a target of a span by a span. But no sooner was it said: "This is the Messenger of Allah (peace be upon him) advancing from al-Shaqq with his companions," and the people of al-Qamus had prepared and stood at the gate of the fortress with arrows, than Kinanah rose to his bow but could not string it due to trembling. He gestured to the people of the fortresses: "Do not shoot!" And he retreated into his fortress, so none of them were seen until the siege exhausted them and Allah cast terror into their hearts. Kinanah sent a man from the Jews called Shammakh to the Prophet (peace be upon him), saying: "Come down to you so I may speak with you!" When Shammakh descended, the Muslims seized him and brought him to the Prophet (peace be upon him), and he informed him of Kinanah's message. He granted him [safe conduct], so Kinanah descended with a group of Jews and made peace with him on the terms he made peace, and he made him swear on what he made him swear. Ibrahim said: Those bows and weapons belonged to the family of Abu al-Huqayq collectively; they would lend them to the Arabs, and the jewelry they would lend to the Arabs. Then he would say: They were the worst of the Jews of Yathrib. They said: Kinanah ibn Abi al-Huqayq sent to the Messenger of Allah (peace be upon him): "Come down so I may speak with you?" The Messenger of Allah (peace be upon him) said: "Yes." He said: So Ibn Abi al-Huqayq descended, and the Messenger of Allah (peace be upon him) made peace with him on the condition of sparing the blood of the fighters in their fortresses, leaving the offspring to them, and that they would leave Khaybar and its land with their offspring, and they would surrender to the Messenger of Allah (peace be upon him) whatever wealth or land they had, and on [the condition of surrendering] silver, gold, horses (al-kura'), weapons (al-halaqah), and garments (al-bazz), except for a garment on a person's back. The Messenger of Allah (peace be upon him) said: "And the protection of Allah and the protection of His Messenger are absolved from you if you conceal anything from me." So he made peace with him on that. The Messenger of Allah (peace be upon him) sent for the wealth and took possession of it, the first then the next, and sent for the goods and weapons (al-halaqah) and took possession of them. He found among the coats of mail one hundred coats of mail, among the swords four hundred swords, a thousand spears, and five hundred Arab bows with their quivers. The Messenger of Allah (peace be upon him) asked Kinanah ibn Abi al-Huqayq about the treasure of the family of Abu al-Huqayq and some of their jewelry, which used to be in a camel-skin container (mask al-jamal), by which their captives were known, and when a wedding occurred in Mecca, they would come to them, and that jewelry would be borrowed for a month and remain with them. That jewelry used to be with the most senior of the family of Abu al-Huqayq. He said: "O Abu al-Qasim, we spent it in our war, and nothing of it remains. We used to reserve it for a day like this, but war and seeking aid from men left nothing of it." And they both swore to that, emphasizing the oaths and striving in them. The Messenger of Allah (peace be upon him) said to them:

The protection of Allah and the protection of His Messenger are absolved from you two if you have anything with you! They said: Yes. Then the Messenger of Allah, may Allah bless him and grant him peace, said: And everything I have taken from your wealth and obtained from your blood is lawful for me, and you have no protection! They said: Yes. And the Messenger of Allah, may Allah bless him and grant him peace, called Abu Bakr, Umar, Ali, and al-Zubayr, may Allah be pleased with them, and ten Jews as witnesses against them. A man from the Jews stood up to Kinana ibn Abi al-Huqayq and said: If you have what Muhammad is asking from you or you know its knowledge, then inform him, for you will be safe regarding your blood; otherwise, by Allah, he will prevail over it, for he has been informed of other things we did not know. Ibn Abi al-Huqayq rebuked him, so the Jew withdrew and sat down. Then the Messenger of Allah, may Allah bless him and grant him peace, asked Tha'laba ibn Sallam ibn Abi al-Huqayq—who was a weak man—about their treasure, and he said: I have no knowledge except that I used to see Kinana every morning circling this ruin—he pointed to a ruin—so if there is anything ⁴³ he buried, it is in it. Kinana ibn Abi al-Huqayq, when the Messenger of Allah, may Allah bless him and grant him peace, prevailed over al-Natat ⁴⁴, was certain of destruction—and the people of al-Natat were seized by terror—so he took a camel-skin containing their jewelry, dug for it in a ruin at night without anyone seeing him, then leveled the soil over it with a sand dune, and that was the ruin that Tha'laba saw him circling every morning. So he sent with Tha'laba al-Zubayr ibn al-Awwam and a group of Muslims to that ruin, and he dug where Tha'laba showed him and extracted that treasure. It is said that Allah, mighty and majestic, guided His Messenger to that treasure. When the treasure was brought out, the Messenger of Allah, may Allah bless him and grant him peace, ordered al-Zubayr to torture Kinana ibn Abi al-Huqayq until he extracted everything he had. So al-Zubayr tortured him until he brought a fire-stick ⁴⁵ to strike fire in his chest. Then the Messenger of Allah, may Allah bless him and grant him peace, ordered him to hand him over to Muhammad ibn Maslama to kill him for his brother, and Muhammad ibn Maslama killed him. He also ordered regarding the other Ibn Abi al-Huqayq, so he was tortured, then handed over to the guardians of Bishr ibn al-Bara' and was killed for him; it is said his neck was struck. Thereby the Messenger of Allah, may Allah bless him and grant him peace, deemed their wealth lawful and took their offspring as captives. Khalid ibn al-Rabi'a ibn Abi Hilal narrated to me from Hilal ibn Usama, from someone who saw what was in the camel-skin before the Messenger of Allah, may Allah bless him and grant him peace, when it was brought to him: there were gold armlets, gold bracelets, gold anklets, gold earrings, a necklace of jewels and emeralds, gold rings, and finger-rings ⁴⁶ with onyx from Zafar inlaid with gold. The Messenger of Allah, may Allah bless him and grant him peace, saw a necklace of jewels and gave it to one of his family, either Aisha or one of his daughters. She left and did not stay but a short while of the day until she distributed it among the needy and widows. Abu al-Shahm bought some millet from her. When evening came, the Messenger of Allah, may Allah bless him and grant him peace, went to his bed but did not sleep; he went out at dawn until he came to Aisha—though it was not her night—or his daughter, and said: Return the necklace to me, for it is not mine, nor do you have any right to it. She informed him how she had disposed of it, so he praised Allah and left. Safiyya bint Huyayy used to say: That necklace belonged to Kinana's daughter. Safiyya was married to Kinana ibn Abi al-Huqayq, and the Messenger of Allah, may Allah bless him and grant him peace, had taken her captive before he reached the fortress ⁴⁷. The Messenger of Allah, may Allah bless him and grant him peace, had sent her with Bilal to his camp. He passed by her and her cousin over the slain, and her cousin screamed loudly. The Messenger of Allah, may Allah bless him and grant him peace, disliked what Bilal had done and said: Has mercy left you? You pass a young girl over the slain! Bilal said: O Messenger of Allah, I did not think you would dislike that, and I wanted you to see the fallen of her people. The Messenger of Allah, may Allah bless him and grant him peace, said to Safiyya's cousin: This is nothing but a devil. Dihya al-Kalbi had seen Safiyya and asked her from the Messenger of Allah, may Allah bless him and grant him peace; it is said he promised him a slave girl from the captives of Khaybar, so he gave him her cousin. Ibn Abi Sabra narrated to me from Abu Harmala, from his sister Umm Abdullah, from the daughter of Abu al-Qayn al-Muzani, who said: I used to be close to Safiyya among the wives of the Prophet, may Allah bless him and grant him peace, and she would tell me about her people and what she heard from them. She said: We left Medina when the Messenger of Allah, may Allah bless him and grant him peace, expelled us, and we settled in Khaybar. Kinana ibn Abi al-Huqayq married me and consummated the marriage a few days before the arrival of the Messenger of Allah, may Allah bless him and grant him peace. He slaughtered camels, invited the Jews, and moved me into his fortress by ladders. I saw in a dream as if a moon came from Yathrib traveling until it fell into my lap. I mentioned that to my husband Kinana, and he slapped my eye, which turned black. The Messenger of Allah, may Allah bless him and grant him peace, saw it when I entered upon him and asked me, so I told him. She said: The Jews placed their offspring in the fortress ⁴⁸ and emptied the fort of al-Natat for the fighters. When the Messenger of Allah, may Allah bless him and grant him peace, descended upon Khaybar and conquered the forts of al-Natat, Kinana entered upon me and said: Muhammad has finished with al-Natat, and there is no one here to fight; the Jews have been killed where the people of al-Natat were killed, and the Arabs have lied to us. So he moved me to the fort of al-Nizar ⁴⁹ in al-Shaqq—he said: it is more fortified than what we have—and he went out until he brought me, my cousin, and some women with us. The Messenger of Allah, may Allah bless him and grant him peace, marched towards us before the fortress, and I was taken captive in al-Nizar before the Prophet, may Allah bless him and grant him peace, reached the fortress. He sent me to his camp, then came to us in the evening and called me. I came veiled and shy, and sat before him. He said: If you remain on your religion, I will not force you; but if you choose Allah and His Messenger, that is better for you. She said: I choose Allah and His Messenger and Islam. So the Messenger of Allah, may Allah bless him and grant him peace, freed me and married me, making my emancipation my dowry. When he wanted to leave for Medina, his Companions said: Today we will know whether she is a wife or a concubine; if she is his wife, he will veil her; otherwise, she is a concubine. When he left, he ordered a curtain, and she screened herself with it, so they knew I was a wife. Then he came to the camel and offered his thigh for me to place my foot on, but I deemed that too great and placed my thigh on his thigh, then mounted. I used to receive from his wives, who boasted over me, saying: O daughter of the Jew. I saw the Messenger of Allah, may Allah bless him and grant him peace, being kind and generous to me. One day he entered upon me while I was crying and said: What is the matter? I said: Your wives boast over me and say: O daughter of the Jew. She said: I saw the Messenger of Allah, may Allah bless him and grant him peace, become angry, then he said: If they say that to you or boast over you, say: My father is Aaron and my uncle is Moses. They said: Abu Shayyim al-Murri—who had embraced Islam and his Islam was good—used to narrate, saying: When we drove her family away from Hayfa' with Uyayna—we came upon them while they were settled and peaceful, undisturbed—Uyayna returned with us. When we were at a place called al-Hutam before Khaybar, we camped at night and were frightened. Uyayna said: Rejoice, for I saw tonight in a dream that I was given Dhu al-Ruqayba—a mountain in Khaybar—and by Allah, I have seized Muhammad by the neck. He said: When we arrived at Khaybar, Uyayna came and found that the Messenger of Allah, may Allah bless him and grant him peace, had conquered Khaybar and Allah had granted him its spoils.

So 'Uyaynah said: "Give me, O Muhammad, from the spoils of my allies, for I turned away from you and from fighting you, and I let down my allies and did not gather many against you, and I withdrew from you with four thousand fighters." The Messenger of God, may God bless him and grant him peace, said: "You lie, but the clamor you heard frightened you away to your family." He said: "Reward me, O Muhammad." He said: "You have Dhu al-Ruqaybah." 'Uyaynah said: "What is Dhu al-Ruqaybah?" He said: "The mountain you saw in the dream that you had taken." So 'Uyaynah left and began to sneak to the Jews and say: "I have never seen anything like today's affair. By God, I did not think anyone could harm Muhammad except you. I said: 'People of fortresses, equipment, and wealth, you surrendered while you were in these impregnable fortresses, with this abundant food that has no eater, and the abundant water.'" They said: "We wanted to resist in the fortress of al-Zubayr, but the water-skins ⁵⁰ were cut off from us, and it was hot, so we could not survive the thirst." He said: "You were driven from the fortresses of Na'im defeated until you reached the fortress of al-Zubayr." And he began to ask about those of them who had been killed, and he was informed. He said: "By God, the people of seriousness and strength have been killed. There will never be any order for the Jews in the Hijaz." Tha'labah ibn Sallam ibn Abi al-Huqayq heard his words, and they used to say that he was weak-minded and confused. He said: "O 'Uyaynah, you deceived them, let them down, and left them to fight Muhammad, and before that, what you did to Banu Qurayzah!" 'Uyaynah said: "Muhammad tricked us regarding our families, so we rushed to them when we heard the cry, thinking that Muhammad had attacked them, but we saw nothing and returned to you to support you." Tha'labah said: "And who remains for you to support? Those who were killed have been killed, and those who remain have become slaves of Muhammad and captives, and he has seized the wealth!" A man from Ghatafan said to 'Uyaynah: "You neither supported your allies so that they would not renew our alliance with you, nor, when you turned away, did you take the dates of Khaybar from Muhammad for a year! By God, I see Muhammad's affair as manifest; he will certainly prevail over whoever opposes him." So 'Uyaynah returned to his family, wringing his hands. When he returned to his family, al-Harith ibn 'Awf came to him and said: "Did I not tell you that you are being placed in something worthless? By God, Muhammad will certainly prevail over everyone between east and west. The Jews used to tell us this. I bear witness that I heard Abu Rafi' Sallam ibn Abi al-Huqayq say: 'We envy Muhammad for prophethood because it came out from the sons of Aaron, and he is a sent prophet, but the Jews do not agree with me on this. We have two sacrifices from him, one in Yathrib and another in Khaybar.'" Al-Harith said: "I said to Sallam: 'Will he rule the entire earth?' He said: 'Yes, by the Torah that was revealed to Moses, and I would not want the Jews to know my opinion of him!'" They said: When the Messenger of God, may God bless him and grant him peace, conquered Khaybar and settled down, Zaynab bint al-Harith began to ask: "Which part of the sheep is most beloved to Muhammad?" They said: "The foreleg and the shoulder." So she took a goat of hers, slaughtered it, then took a deadly poison ⁵¹, having consulted the Jews about poisons, and they all agreed on this specific poison. She poisoned the sheep and put a lot in the forelegs and shoulders. When the sun set, the Messenger of God, may God bless him and grant him peace, prayed the Maghrib prayer and returned to his dwelling. He found Zaynab sitting by his saddle and asked about her. She said: "O Abu al-Qasim, a gift I have gifted to you." The Messenger of God, may God bless him and grant him peace, used to accept gifts but not charity. So the Messenger of God, may God bless him and grant him peace, ordered the gift to be taken, and it was taken and placed before him. Then the Messenger of God, may God bless him and grant him peace, said to his companions who were present, or those of them who were present: "Come near and have supper!" So they came near and stretched out their hands. The Messenger of God, may God bless him and grant him peace, took the foreleg, and Bishr ibn al-Bara' took a bone. The Messenger of God, may God bless him and grant him peace, took a bite from it, and Bishr also took a bite. When the Messenger of God, may God bless him and grant him peace, swallowed his morsel, Bishr swallowed his. Then the Messenger of God, may God bless him and grant him peace, said: "Withhold your hands, for this foreleg tells me that it is poisoned." Bishr ibn al-Bara' said: "By God, O Messenger of God, I felt that from the morsel I ate. Nothing prevented me from spitting it out except dislike of spoiling your meal. When you swallowed what was in your hand, I did not prefer my life over yours, and I hoped that you had not swallowed it while it contained death ⁵²." Bishr did not move from his place until his color became like a cloak, and his pain lasted for a year, during which he did not move except when moved, then he died from it. It is also said that he did not get up from his place until he died. The Messenger of God, may God bless him and grant him peace, lived after that for three years. The Messenger of God, may God bless him and grant him peace, called for Zaynab and said: "Did you poison the foreleg?" She said: "Who told you?" He said: "The foreleg." She said: "Yes." He said: "What motivated you to do that?" She said: "You killed my father, my uncle, and my husband, and you inflicted on my people what you inflicted. So I said: 'If he is a prophet, the sheep will tell him what I did; if he is a king, we will be rid of him.'" There is disagreement among us about her. Some narrators say: The Messenger of God, may God bless him and grant him peace, ordered her to be killed, then crucified. Others say: He pardoned her. Three men had put their hands in the food but did not swallow anything. So the Messenger of God, may God bless him and grant him peace, ordered his companions to be cupped on the middle of their heads because of the sheep, and the Messenger of God, may God bless him and grant him peace, was cupped under his left shoulder. It is also said: He was cupped on his upper back; Abu Hind cupped him with the horn and the blade. They said: Umm Bishr ibn al-Bara' used to say: "I entered upon the Messenger of God, may God bless him and grant him peace, during his final illness from which he died, and he had a fever. I touched him and said: 'I have never seen such fever ⁵³ on anyone as on you.' The Messenger of God, may God bless him and grant him peace, said: 'Just as our reward is multiplied, so is our trial multiplied. People claim that the Messenger of God has pleurisy! God would never give it power over me. It is only a touch from Satan, but it is from the morsel that I and your son ate on the day of Khaybar. It has continued to afflict me periodically ⁵⁴ until now, at the time of the severing ⁵⁵ of my aorta ⁵⁶.'" So the Messenger of God, may God bless him and grant him peace, died as a martyr. It is said that the one who died from the sheep was Mubashshir ibn al-Bara'. But Bishr is more firmly established with us, and it is the consensus. 'Abdullah said: I asked Ibrahim ibn Ja'far about Zaynab bint al-Harith's saying "You killed my father." He said: Her father al-Harith and her uncle Yasar were killed on the day of Khaybar. Yasar was the most knowledgeable of people; he was the one who came down from the crevice. Al-Harith was the bravest of the Jews, and his brother Zubayr was killed that day. Her husband was their leader and bravest, Sallam ibn Mishkam. He was sick and was in the fortresses of al-Natah. It was said to him: "There is no fighting against you, so be in the army." He said: "I will never do that." He was killed while sick. He is Abu al-Hakam about whom al-Rabi' ibn Abi al-Huqayq said: "When they called with their swords, ... and the stabbing began, we called for Sallam. And whenever we called him, ... we gave the leaders of the enemy poison to drink." He was the one in charge of their war, but God preoccupied him with illness.

They said: The Messenger of God, may God bless him and grant him peace, appointed Farwa ibn 'Amr al-Bayadi over the spoils on the day of Khaybar. He had gathered what the Muslims had taken as booty from the fortresses of al-Natat, al-Shaqq, and al-Katiba. He left no one from the people of al-Katiba except a garment on his back, among men, women, and children. They collected much furniture, cloth, carpets, many weapons, sheep, cattle, food, and much leather. As for the food, leather, and fodder, they were not subject to the khums ⁵⁷; people took from them what they needed. Whoever needed a weapon to fight with took it from the keeper of the spoils, until God granted them victory, and then that was returned to the spoils. When all that was gathered, the Messenger of God, may God bless him and grant him peace, ordered it to be divided into five parts, and he wrote on one of the shares "God" while the rest of the shares were unmarked. The first share that came out was the Prophet's share, without any selection among the fifths. Then the Messenger of God, may God bless him and grant him peace, ordered the sale of the remaining four-fifths ⁵⁸ to whoever wished. So Farwa began selling them to whoever wished, and the Prophet, may God bless him and grant him peace, invoked blessing upon them and said: "O God, cause them to be sold quickly!" Farwa ibn 'Amr said: "I saw people rushing to me and leaping over each other until they were sold in two days. I had thought we would never be rid of them due to their abundance." The khums that went to the Messenger of God, may God bless him and grant him peace, from the spoils was given from weapons and clothing as God willed. He gave from it to his household: clothes, leather goods, and furniture. He gave to men from Banu 'Abd al-Muttalib and women, and he gave to the orphan and the beggar. On that day, I collected manuscripts containing the Torah from the spoils. The Jews came asking for them, and the Messenger of God, may God bless him and grant him peace, spoke concerning them, that they should be returned to them. The crier of the Messenger of God, may God bless him and grant him peace, proclaimed: "Return even the thread and the needle, for ghulul ⁵⁹ is disgrace, shame, and fire on the Day of Resurrection." On that day, Farwa sold the goods. He took a headband and tied it around his head to shade himself from the sun, then returned to his home with it on. He remembered, went out, and threw it away. He informed the Messenger of God, may God bless him and grant him peace, about it, and he said: "A headband of fire you tied around your head." A man asked the Messenger of God, may God bless him and grant him peace, on that day for something from the fay' ⁶⁰. The Messenger of God, may God bless him and grant him peace, said: "It is not lawful for me from the fay' even a thread or a needle. I neither take nor give." So a man asked him for a rope ⁶¹. The Messenger of God, may God bless him and grant him peace, said: "Until we divide the spoils, then I will give you a rope, and if you wish, repeatedly ⁶²." There was a black man with the Prophet, may God bless him and grant him peace, who held his mount during battle, called Karkara. He was killed that day, and it was said: "O Messenger of God, has Karkara been martyred?" The Messenger of God, may God bless him and grant him peace, said: "He is now being burned in the Fire for a cloak he misappropriated ⁶³." A man from the people said: "O Messenger of God, I took two sandal straps on that day, such and such." The Messenger of God, may God bless him and grant him peace, said: "Two sandal straps of Fire." A man from Ashja' died that day, and they mentioned him to the Messenger of God, may God bless him and grant him peace. He said: "Pray over your companion." The faces of the people changed at that, so the Messenger of God, may God bless him and grant him peace, said: "Your companion misappropriated something in the path of God." Zayd ibn Khalid al-Juhani said: "We searched his belongings and found a bead from the beads of the Jews worth less than two dirhams." A group of Muslims had obtained beads from the Jews, and they were companions. The narrator of this hadith said: "If the beads were with you today, they would not be worth two dirhams." Those beads were brought to the Messenger of God, may God bless him and grant him peace, after he had finished the division. They said: "O Messenger of God, we forgot! These beads are with us!" The Messenger of God, may God bless him and grant him peace, said: "Will each of you swear by God that he forgot it?" They said: "Yes." So they all swore by God that they had forgotten it. The Messenger of God, may God bless him and grant him peace, called for the bier of the dead, imprisoned them with the rope ⁶⁴, then prayed over them the funeral prayer. The Messenger of God, may God bless him and grant him peace, would find misappropriation in a man's saddlebag but would not punish him. It was not heard that he burned anyone's saddlebag in which it was found, but he would rebuke, reprimand, hurt, and make the people know about him. They said: On the day of Khaybar, he bought gold ore ⁶⁵ with gold by guesswork, and the Messenger of God, may God bless him and grant him peace, was distracted from it. Fadala ibn 'Ubayd used to narrate, saying: "I obtained a necklace that day and sold it for eight dinars. I mentioned that to the Messenger of God, may God bless him and grant him peace, and he said: 'Sell gold weight for weight.' The necklace contained gold and other things, so I returned it." Al-Sa'dan bought gold ore with gold, one of them being heavier in weight. The Messenger of God, may God bless him and grant him peace, said: "You have engaged in riba ⁶⁶! Return it!" A man found two hundred dirhams in a ruin that day. The Messenger of God, may God bless him and grant him peace, took the khums from it and gave it to him. The Messenger of God, may God bless him and grant him peace, was heard that day saying: "Whoever believes in God and the Last Day should not water ⁶⁷ his water for another's crop, nor sell ⁶⁸ anything from the spoils until he knows, nor ride an animal from the spoils until, when he has worn it out ⁶⁹, he returns it, nor wear a garment from the spoils until, when he has worn it out, he returns it, nor approach a captive woman until she has been declared free of pregnancy and has menstruated once, and if she is pregnant, until she gives birth." The Messenger of God, may God bless him and grant him peace, passed that day by a woman who was near delivery ⁷⁰ and said: "Whose is this?" It was said: "So-and-so's." He said: "Perhaps he has intercourse with her?" They said: "Yes." He said: "What about her child? He will inherit from him while not being his son, or enslave him while he is sound in hearing and sight? I was about to curse him with a curse that would follow him to his grave." They said: The people of the two ships ⁷¹ arrived from the Negus after Khaybar had been conquered. When the Prophet, may God bless him and grant him peace, saw Ja'far, he said: "I do not know which of the two gives me more joy: the arrival of Ja'far or the conquest of Khaybar!" Then the Messenger of God embraced him and kissed him between his eyes. The Dawsites arrived, among them Abu Hurayra, al-Tufayl ibn 'Amr, their companions, and a group from the Ashja'ites. The Messenger of God, may God bless him and grant him peace, spoke to his companions about them, that they should share in the spoils. They said: "Yes, O Messenger of God." Aban ibn Sa'id ⁷² ibn al-'As looked at Abu Hurayra and said: "As for you, no." Abu Hurayra said: "O Messenger of God, this is the killer of Ibn Qawqal." Aban ibn Sa'id said: "How strange! A desert-dweller ⁷³ who has come down to us from the arrival of sheep ⁷⁴ reproaches me for killing a Muslim man whom God honored at my hands and did not disgrace me at his hands!" They said: The khums belonged to the Messenger of God, may God bless him and grant him peace, from every spoils the Muslims gained, whether the Messenger of God, may God bless him and grant him peace, was present or absent. He would not give a share to an absent person in a spoils he did not attend, except that at Badr he gave shares to eight who were not present, all of them.

It was entitled to them. Khaybar was for the people of al-Hudaybiyya, those who were present or absent from it. Allah Almighty said: "Allah has promised you many spoils that you will take, and He has hastened for you this one" ⁷⁵ meaning Khaybar. Some men had stayed behind from it: Murayy ibn Sinan, Ayman ibn 'Ubayd, Siba' ibn 'Urfuta al-Ghifari (whom he left behind in Medina), Jabir ibn 'Abdullah, and others. Two of them died, and the Messenger of Allah, may Allah bless him and grant him peace, allotted shares for those who stayed behind and for those who died, and he allotted shares for those who witnessed Khaybar from among the people who had not witnessed al-Hudaybiyya. He also allotted shares for messengers who were traveling back and forth to the people of Fadak: Muhayyisa ibn Mas'ud al-Harithi and others; the Messenger of Allah, may Allah bless him and grant him peace, allotted shares for them although they were not present. He also allotted shares for three sick men who did not attend the battle: Suwayd ibn al-Nu'man, 'Abdullah ibn Sa'd ibn Khaythama, and a man from Banu Khutama. And he allotted shares for the martyrs who were killed among the Muslims. Ibn Abi Sabra narrated to me from 'Abd al-Rahman ibn 'Abdullah ibn 'Abd al-Rahman ibn Abi Sa'sa'a that. Some said: Khaybar was only for the people of al-Hudaybiyya; no one else witnessed it and no shares were given to others. But the first opinion is more established with us: that some people witnessed Khaybar and he allotted shares for them, although they had not witnessed al-Hudaybiyya. Ibn Abi Sabra narrated to me from Qutayr al-Harithi from Hizam ibn Sa'd ibn Muhayyisa who said: The Messenger of Allah, may Allah bless him and grant him peace, set out with ten Jews of Medina, taking them on the expedition to Khaybar, and he allotted shares for them like the shares of the Muslims. It is also said: He gave them gifts but did not allot shares for them. With them were some slaves, among them 'Umayr, the freed slave of Abbi al-Lahm. 'Umayr said: "No share was allotted for me, but he gave me some household goods ⁷⁶." And the Messenger of Allah, may Allah bless him and grant him peace, used to give them gifts ⁷⁷. Twenty women set out with the Messenger of Allah, may Allah bless him and grant him peace, from Medina: Umm Salama his wife, Safiyya bint 'Abd al-Muttalib, Umm Ayman, Salma the wife of Abu Rafi' (the freed slave of the Prophet, may Allah bless him and grant him peace), the wife of 'Asim ibn 'Adi (who gave birth to Sahla bint 'Asim at Khaybar), Umm 'Umara Nasiba bint Ka'b, Umm Mani' (who is Umm Shibath), Ku'ayba bint Sa'd al-Aslamiyya, Umm Muta' al-Aslamiyya, Umm Sulaym bint Milhan, Umm al-Dahhak bint Mas'ud al-Harithiyya, Hind bint 'Amr ibn Hizam, Umm al-'Ala' al-Ansariyya, Umm 'Amir al-Ash'aliyya, Umm 'Atiyya al-Ansariyya, and Umm Salit. Ibn Abi Sabra narrated to me from Sulayman ibn Suhaym from Umm 'Ali bint al-Hakam from Umayya bint Qays ibn Abi al-Salt al-Ghifariyya who said: I came to the Messenger of Allah, may Allah bless him and grant him peace, with some women from Banu Ghifar and we said: "We want, O Messenger of Allah, to go out with you on this expedition of yours, to treat the wounded and help the Muslims as much as we can." The Messenger of Allah, may Allah bless him and grant him peace, said: "With the blessing of Allah!" She said: So we went out with him, and I was a young girl recently of age. The Messenger of Allah, may Allah bless him and grant him peace, made me ride behind him on the saddlebag of his saddle. He dismounted at dawn and made the camel kneel, and I saw that the saddlebag had blood on it from me, and it was the first menstruation I had. I shrank back to the camel and felt shy. When the Messenger of Allah, may Allah bless him and grant him peace, saw my condition and saw the blood, he said: "Perhaps you have menstruated?" I said: "Yes." He said: "Then put yourself right, then take a vessel of water, put salt in it, wash the blood off the saddlebag, and then return." I did that. When Allah conquered Khaybar, he gave us a gift from the spoils ⁷⁸ but did not allot shares. He took this necklace that you see on my neck and gave it to me, placing it with his own hand around my neck. By Allah, it will never leave me." It remained on her neck until she died, and she instructed that it be buried with her. She would not purify herself except by putting salt in her purification water, and she instructed that salt be put in her washing water when she was washed ⁷⁹. 'Abd al-Salam ibn Musa ibn Jubayr narrated to me from his father from his grandfather from 'Abdullah ibn Unays who said: I went out with the Prophet, may Allah bless him and grant him peace, to Khaybar, and with me was my pregnant wife. She gave birth on the way, and the Messenger of Allah, may Allah bless him and grant him peace, was informed. He said: "Soak dates for her, and when they are well soaked, mash them ⁸⁰, then let her drink it." She did that, and she did not see anything she disliked. When we conquered Khaybar, he gave gifts to the women but did not allot shares for them. He gave a gift to my wife and to my child who was born." 'Abd al-Salam said: "I do not know whether it was a boy or a girl." Ibn Abi Sabra narrated to me from Ishaq ibn 'Abdullah from 'Umar ibn al-Hakam from Umm al-'Ala' al-Ansariyya who said: I received three beads, and similarly my companions received. On that day, some gold diadems ⁸¹ were brought, and he said: "These are for the daughters of my brother Sa'd ibn Zurara." He brought them to them, and I saw those diadems on them. That was from his fifth on the day of Khaybar. 'Abdullah ibn Abi Yahya narrated to me from Thubayta bint Hanzala al-Aslamiyya from her mother Umm Sinan who said: When the Messenger of Allah, may Allah bless him and grant him peace, wanted to set out, I came to him and said: "O Messenger of Allah, may I go out with you on this expedition of yours? I will stitch the waterskins ⁸², treat the sick and the wounded if there are wounds—and there will be—and look after the saddles." The Messenger of Allah, may Allah bless him and grant him peace, said: "Go out with the blessing of Allah. You have companions who have spoken to me and I have given permission to them from your people and others. If you wish, be with your people, and if you wish, be with us." I said: "With you!" He said: "Then be with Umm Salama, my wife." She said: So I was with her. The Messenger of Allah, may Allah bless him and grant him peace, would go out from al-Raji' every day wearing armor, and when evening came, he would return to us. He remained like that for seven days until Allah conquered al-Natat. When he conquered it, he moved to al-Shaqq and moved us to al-Manzila. When he conquered Khaybar, he gave us a gift from the spoils. He gave me beads and anklets ⁸³ of silver that were taken from the booty, and he gave me a Fadakiyya velvet cloth, a Yemeni cloak, striped garments ⁸⁴, and a brass pot ⁸⁵. Some of his companions had been wounded, and I treated them with medicine that my family had, and they recovered. I returned with Umm Salama, and she said to me when we were about to enter Medina—and I was riding a camel from the Prophet's camels that he had given me as a gift—she said: "The camel you are riding, its neck is yours; the Messenger of Allah gave it to you." She said: I praised Allah and entered with the camel, then sold it for seven dinars. She said: Allah placed blessing in that for me. They said: He allotted shares for the women, and he allotted shares for Sahla bint 'Asim, who gave birth at Khaybar, and a child was born to 'Abdullah ibn Unays at Khaybar. He allotted shares for the women and children. It is also said: He gave gifts to the women and children and did not make them like the people of jihad. Ya'qub ibn Muhammad narrated to me from 'Abd al-Rahman ibn 'Abdullah ibn Abi Sa'sa'a from al-Harith ibn 'Abdullah ibn Ka'b who said: I saw on the neck of Umm 'Umara red beads, and I asked her about the beads. She said: "The Muslims found beads in the fortress of al-Sa'b ibn Mu'adh buried in the ground. They were brought to the Messenger of Allah, may Allah bless him and grant him peace, and he ordered that the women with him be counted. We were twenty women, and he divided those beads among us, and he gave us a gift from the spoils: a velvet cloth, a Yemeni cloak, and two dinars. Similarly, he gave to my companions." I said: "How much were the shares of the men?" She said:

My husband Ghaziyyah ibn 'Amr purchased some goods for eleven and a half dinars, and he did not demand anything (in return). We thought that these were the shares of the horsemen—and he was a horseman—and he sold three shares in al-Shiqq during the time of 'Uthman for thirty dinars. The Messenger of God, may God bless him and grant him peace, had led three horses at Khaybar: Lāz, al-Ẓarb, and al-Sakb. Al-Zubayr ibn al-'Awwām had led horses, Khirāsh ibn al-Ṣimmah had led two horses, al-Barā' ibn Aws ibn Khālid ibn al-Ja'd ibn 'Awf—Abū Ibrāhīm, the foster-son of the Prophet, may God bless him and grant him peace, who nursed him—had led two horses, and Abū 'Amr al-Anṣārī had led two horses. He said: The Messenger of God, may God bless him and grant him peace, allotted five shares to everyone who had two horses: four for his two horses and one share for himself. For anyone who had more than two horses, he did not allot a share. It is said that he only allotted a share for one horse, and that is confirmed by the fact that he allotted a share for one horse. It is also said that he classified the Arabian horse (al-'arabī) as purebred on the day of Khaybar and the half-breed (al-hajīn) as mixed, so he allotted a share for the Arabian and discarded the half-breed. Some said: The half-breed did not exist during the time of the Messenger of God, may God bless him and grant him peace; only Arabian horses existed until the time of 'Umar ibn al-Khaṭṭāb and the conquest of Iraq and Syria. It is not heard that the Messenger of God, may God bless him and grant him peace, assigned a share for anyone who had horses for himself except for one horse, which is well-known: the horse's share. The share of the Messenger of God, may God bless him and grant him peace, in al-Naṭāh was three shares: two shares for his horse and one share for himself, which was with 'Āṣim ibn 'Adī. Ibn Abī Sabrah narrated to me from Isḥāq ibn 'Abd Allāh ibn Abī Farwah, from Ḥizām ibn Sa'd ibn Muḥayyiṣah, who said: Suwayd ibn al-Nu'mān went out on a horse. When he looked at the houses of Khaybar at night, the horse stumbled, causing the horse to be crippled and Suwayd's arm to be broken. He did not leave his house until the Messenger of God, may God bless him and grant him peace, conquered Khaybar. The Messenger of God, may God bless him and grant him peace, allotted him the share of a horseman. They said: The horses numbered two hundred. It is also said: three hundred, but two hundred is more firmly established with us. The one who undertook the census of the Muslims was Zayd ibn Thābit. The Prophet, may God bless him and grant him peace, divided among them the spoils from the goods that were sold. Then he counted them as one thousand four hundred, with the horses numbering two hundred. The shares were based on eighteen shares, and they were those for whom the Messenger of God, may God bless him and grant him peace, assigned shares. For their horses, there were one thousand four hundred (shares), and the horses, numbering two hundred, had four hundred shares. The shares of the Muslims that the Messenger of God, may God bless him and grant him peace, allotted in al-Naṭāh or al-Shiqq were three shares as a collective grant (fawḍā), not specified during the time of the Messenger of God, may God bless him and grant him peace, nor delimited, nor divided. They only had named leaders, for every hundred heads known, who would distribute among their companions what came from its produce. Their leaders in al-Shiqq and al-Naṭāh were: 'Āṣim ibn 'Adī, 'Alī ibn Abī Ṭālib, peace be upon him, 'Abd al-Raḥmān ibn 'Awf, and Ṭalḥah ibn 'Ubayd Allāh, may God be pleased with them. The share of Banū Sā'idah, the share of Banū al-Najjār—they had a leader—the share of Ḥārithah ibn al-Ḥārith, the share of Aslam and Ghifār, the share of Banū Salamah—they were the most numerous, and their leader was Mu'ādh ibn Jabal—the share of 'Ubaydah, a man from the Jews, the share of Aws, the share of Banū al-Zubayr, the share of Usayd ibn Ḥuḍayr, the share of Balḥārith ibn al-Khazraj—its leader was 'Abd Allāh ibn Rawāḥah—the share of Bayāḍah—its leader was Farwah ibn 'Amr—and the share of Nā'im. These are eighteen shares in al-Shiqq and al-Naṭāh as a collective grant (fawḍā). Their leaders would collect the produce from it, then distribute it among them. A man could sell his share, and that was permissible. The Messenger of God, may God bless him and grant him peace, purchased from a man of Banū Ghifār his share at Khaybar for two camels. Then the Prophet, may God bless him and grant him peace, said to him: "I know that what I take from you is better than what I give you, and what I give you is less than what I take from you. If you wish, take it, and if you wish, keep it!" So the Ghifārī took it. 'Umar ibn al-Khaṭṭāb used to purchase from the Messenger of God, may God bless him and grant him peace, regarding a share, and he took from his companions, who were one hundred. It was the share of Aws, which was called the share of al-Lafīf, until it came to 'Umar ibn al-Khaṭṭāb, may God be pleased with him. Muḥammad ibn Maslamah purchased two shares from the share of Aslam. It is said that Aslam numbered about seventy-three, and Ghifār about twenty-one, making one hundred. It is also said that Aslam numbered one hundred seventy, and Ghifār about twenty-one, and this is two hundred shares. The first statement is more firmly established with us. When the Messenger of God, may God bless him and grant him peace, conquered Khaybar, the Jews asked him, saying: "O Muḥammad, we are the masters of the palm trees and the people knowledgeable about them." So the Messenger of God, may God bless him and grant him peace, made a sharecropping agreement (sāqāhum) with them for Khaybar on half of the dates and crops. He used to cultivate beneath the palm trees. The Messenger of God, may God bless him and grant him peace, said: "I will keep you on what God has kept you."

1. al-Natah : A district of Khaybar, known for its fortresses and palm groves.
2. sawr : A cluster of dates; a bunch of dates on a palm branch.
3. kabis : A type of date; also refers to dates preserved by pressing.
4. Marhab : A famous Jewish warrior of Khaybar, known for his strength.
5. al-Raji' : A place near Khaybar where the Muslims camped.
6. qarrisu : Cool the water by exposing it to the night air or by adding ice.
7. bayn al-adhanayn : Between the two calls: the adhan (call to prayer) and the iqama (second call to begin prayer).
8. ihdaru : Pour water gently or gradually.
9. unshitu min 'iqal : Released from a fetter; meaning they were cured of fever as if freed from a binding restraint.
10. man : Who; the interrogative pronoun used to ask identity.
11. Abu al-Qasim : The kunya (patronymic) of the Prophet Muhammad, meaning 'father of Qasim'.
12. al-Shaqq : A fortress or district in Khaybar.
13. man anta : Who are you; a question asking for identity.
14. manjaniq : A mangonel, a type of catapult used for siege warfare.
15. dabbabatayn : Two testudos; mobile shelters used by soldiers to approach fortifications under cover.
16. al-Katibah : A fortress or stronghold in Khaybar.
17. al-Nizar : A fortress in Khaybar, also known as the fortress of al-Nizar.
18. al-Watih : A fortress in Khaybar.
19. Sulalim : A fortress in Khaybar.
20. Ashja' : A tribe or clan; here referring to a man from the tribe of Ashja'.
21. an-Nata : A fortress in Khaybar, one of the Jewish strongholds.
22. had'a : The time after the night has fallen, i.e., late evening or early night.
23. ghabart : Literally 'you have become foolish' or 'you have been deceived'; a rebuke implying lack of insight.
24. bayda : A helmet or visor covering the face, part of armor.
25. adh-Dhirib : Name of the Prophet's horse; meaning 'the sharp' or 'the cutting'.
26. asir al-yahudi : Literally 'the Jewish prisoner'; possibly a specific person or a title.
27. adiyatu : War-cry or battle cry; also can refer to a group of warriors advancing with a cry.
28. armad : Ophthalmia or inflammation of the eye; a common ailment.
29. qatarahu : Literally 'he cut him down' or 'he felled him'; possibly meaning he struck him with a sword.
30. asharat : Palm trees; here used metaphorically for the trunks of palm trees.
31. أَفْنَانٌ مُنْكَرَةٌ : Evil branches; likely a metaphorical description of the palm trees, possibly indicating they were barren or harmful.
32. لَحِجَ : His sword got stuck; meaning the sword became lodged or caught in the shield.
33. بَيْضَتَهُ : Iron cap; a type of helmet, often made of iron, worn under the main helmet or as a skullcap.
34. يَحُوشُ : He drove them away; from the root ح و ش, meaning to gather or drive, here used in the sense of driving the Muslims back.
35. حَوَارِيّ : Disciple; a term used for the close companions of a prophet, similar to the apostles of Jesus.
36. ذُفّفَ : He finished him off; from the root ذ ف ف, meaning to administer the death blow to a wounded enemy.
37. الْأَفْيَاءَ : Spoils; plural of فَيْء, referring to booty taken from the enemy.
38. حَضَرُ الْفَرَسِ : The length of a horse; a unit of measurement, approximately the length of a horse, used for land allocation.
39. النّطَاةِ : Al-Natah; a district or area in Khaybar, known for its fortresses.
40. العلف : Fodder; animal feed, indicating they had only animal food to eat.
41. مَا أَقْرِيهِمْ : I have nothing to offer them; from the root ق ر ي, meaning to provide hospitality or food.
42. يُؤْجَرُ : He will be rewarded; meaning he will receive divine reward for his intention, despite the apparent fault.
43. shay' : Thing; here referring to the hidden treasure.
44. al-Natat : One of the fortresses of Khaybar.
45. zand : Fire-stick; a piece of wood used to kindle fire by friction.
46. fatakh : Finger-rings; ornaments worn on fingers.
47. al-Katiba : The fortress; a stronghold in Khaybar.
48. al-Katiba : Here referring to the fortress where the offspring were placed.
49. al-Nizar : A fortress in Khaybar; also known as al-Shaqq.
50. dubūl : Water-skins made of leather used for carrying water.
51. lābaṭī : A type of deadly poison, possibly referring to a specific toxic substance.
52. naʿy : Death or destruction; here it means the poison was lethal.
53. wuʿika : Fever or illness; from the root w-ʿ-k, meaning to be afflicted with fever.
54. ʿidād : Periodic recurrence or intermittent attacks of illness.
55. inqiṭāʿ : Severing or cutting off; here referring to the moment of death.
56. abharī : The aorta; the main artery from the heart.
57. khums : The one-fifth share of war booty that is set aside for God, the Prophet, his relatives, orphans, the needy, and travelers.
58. four-fifths : The remaining four-fifths of the booty after the khums is taken, distributed among the fighters.
59. ghulul : Misappropriation or embezzlement of war booty before its proper distribution.
60. fay' : Spoils taken from non-Muslims without fighting, or property left by them, which is at the disposal of the Islamic state.
61. rope : A rope used to hobble a camel; here a specific item requested from the spoils.
62. repeatedly : The Arabic word 'miraran' means 'repeatedly' or 'multiple times'.
63. misappropriated : Refers to ghulul, taking something from the spoils unlawfully before distribution.
64. imprisoned them with the rope : The phrase 'sujina 'alayhim bi al-ribat' likely means they were detained or tied up with a rope as a form of punishment or restraint.
65. gold ore : Tibr: unrefined gold or gold nuggets.
66. riba : Usury or interest; here, an unequal exchange of gold for gold, which is prohibited unless weight for weight.
67. should not water : The Arabic 'la yasqi' means 'should not give water to'; here it refers to not irrigating another's crop with one's water without permission.
68. nor sell : The Arabic 'la yabi'' means 'should not sell'; here it refers to not selling anything from the spoils until its ownership is clear.
69. worn it out : The Arabic 'bara' means to wear out or use up an animal's strength; here it means until the animal is exhausted.
70. near delivery : Mujihh: a woman whose pregnancy has reached its term and is about to give birth.
71. people of the two ships : Refers to the Muslims who migrated to Abyssinia and returned on two ships.
72. Aban ibn Sa'id : A companion of the Prophet; here he is criticized by Abu Hurayra for killing Ibn Qawqal.
73. desert-dweller : Wabar: a reference to a person from the desert, often used derogatorily for Bedouins.
74. arrival of sheep : Qudum da'n: literally 'arrival of sheep', possibly a derogatory remark about Abu Hurayra's humble origin.
75. هذِهِ : Referring to the spoils of Khaybar, as mentioned in the Quranic verse 48:20.
76. خُرْثِيّ : Household goods or utensils, often of little value.
77. مُحْذِيهِمْ : Giving them gifts or presents, not shares of the spoils.
78. رَضَخَ لَنَا مِنَ الْفَيْءِ : He gave us a portion from the spoils as a gift, not as a regular share (sahm).
79. مِلْحٌ : Salt, used here as a purifying agent, possibly for its symbolic or medicinal properties.
80. امْرُثْهُ : Mash or rub the dates to extract the juice.
81. رِعَاث : Diadems or head ornaments, often made of gold.
82. أَخْرِزُ السِّقَاءَ : Stitch or repair the waterskin, a common task for women.
83. أَوْضَاح : Anklets or bracelets made of silver.
84. خَمَائِل : Striped garments or cloaks, often of Yemeni origin.
85. صُفْر : Brass or a type of copper alloy.

The Second Part [1]

They remained in this state during the time of the Messenger of God, may God bless him and grant him peace, until he passed away, and during the time of Abu Bakr and the early part of 'Umar's caliphate. He used to send 'Abdullah ibn Rawaha to estimate the date palms for them. He would estimate them, and when he had estimated, he would say: 'If you wish, you may have them and you guarantee half of what I estimated; if you wish, we may have them and we guarantee for you what I estimated.' He estimated for them forty thousand wasqs ¹, so they collected jewelry from their women's jewelry and said: 'This is for you, and be lenient in the division.' He said: 'O company of Jews, by God, you are among the most hateful of God's creation to me, but that does not cause me to be unjust to you.' They said: 'By this the heavens and the earth stand!' 'Abdullah ibn Rawaha continued to estimate for them. When he was killed on the day of Mu'ta, the Messenger of God, may God bless him and grant him peace, sent Abu al-Haytham ibn al-Tayyihan to estimate for them, and it is said: Jabbar ibn Sakhr. He did with them the same as 'Abdullah ibn Rawaha used to do. It is also said that the one who estimated for them after Ibn Rawaha was Farwa ibn 'Amr. They said: The Muslims began to trespass on their crops and vegetables after the sharecropping agreement and after half of it had become for the Jews. The Jews complained about that to the Messenger of God, may God bless him and grant him peace. So the Messenger of God, may God bless him and grant him peace, called Khalid ibn al-Walid, and it is said: 'Abd al-Rahman ibn 'Awf, and proclaimed: 'The prayer is gathering, and none shall enter Paradise except a Muslim.' The people gathered, and the Messenger of God, may God bless him and grant him peace, stood up, praised God and extolled Him, then said: 'The Jews have complained to me that you have trespassed on their enclosures. We have granted them security for their lives, their property, and the lands in their possession, and we have made a treaty with them. Indeed, the property of those with whom we have a covenant is not lawful except by its due right.' The Muslims would not take anything from their crops except for a price. Sometimes the Jew would say to the Muslim: 'I will give it to you for free ²!' but the Muslim would refuse except for a price. Ibn Waqid said: There was disagreement among us regarding al-Katiba ³. Some said: It was exclusively for the Prophet, may God bless him and grant him peace, and the Muslims did not spur horses ⁴ for it; it was only for the Messenger of God, may God bless him and grant him peace. 'Abdullah ibn Nuh narrated to me from Ibn Ghufayr, and Musa ibn 'Amr ibn 'Abdullah ibn Rafi' from Bashir ibn Yasar. And Ibrahim ibn Ja'far narrated to me from his father that they used to say that. Some said: It is the fifth of the Messenger of God, may God bless him and grant him peace, from Khaybar, from al-Shaqq and al-Nata ⁵. Qudama ibn Musa narrated to me from Abu Bakr ibn Muhammad ibn 'Amr ibn Hazm, who said: 'Umar ibn 'Abd al-'Aziz wrote to me during his caliphate: 'Investigate for me about al-Katiba.' Abu Bakr said: I asked 'Amra bint 'Abd al-Rahman, and she said: When the Messenger of God, may God bless him and grant him peace, made peace with Banu Abi al-Huqayq, he divided al-Nata, al-Shaqq, and al-Katiba into five parts, and al-Katiba was one part of them. Then the Messenger of God, may God bless him and grant him peace, made five marks ⁶, and placed a mark on one of them, making it for God. Then the Messenger of God, may God bless him and grant him peace, said: 'O God, place Your share in al-Katiba.' The first lot that came out was the one marked for al-Katiba, so al-Katiba became the fifth of the Prophet, may God bless him and grant him peace, while the other shares were unmarked, without signs, and were distributed freely among the Muslims in eighteen shares. Abu Bakr said: I wrote that to 'Umar ibn 'Abd al-'Aziz. Abu Bakr ibn Abi Sabra narrated to me from Abu Malik from Hizam ibn Sa'd ibn Muhayyisa, who said: When the share of the Prophet, may God bless him and grant him peace, came out, al-Shaqq and al-Nata were four-fifths for the Muslims, distributed freely. 'Abdullah ibn 'Awn narrated to me from Abu Malik al-Himyari from Sa'id ibn al-Musayyab, and Muhammad ⁷ narrated to me from al-Zuhri, who said: Al-Katiba is the fifth of the Messenger of God, may God bless him and grant him peace. He said: The Messenger of God, may God bless him and grant him peace, would feed those whom he fed from al-Katiba and spend on his family from it. Ibn Waqid said: The established view with us is that it is the fifth of the Prophet, may God bless him and grant him peace, from Khaybar, because the Messenger of God, may God bless him and grant him peace, did not feed anyone from al-Shaqq and al-Nata, but made them shares for the Muslims. Al-Katiba was the one from which he fed. Al-Katiba was estimated at eight thousand wasqs of dates, half of which, four thousand, was for the Jews. Barley was also cultivated in al-Katiba, yielding three thousand sa' ⁸, half of which, one thousand five hundred sa' of barley, was for the Prophet, may God bless him and grant him peace. There were also date pits, sometimes amounting to a thousand sa', half of which was for the Messenger of God, may God bless him and grant him peace. All of this—barley, dates, and pits—the Messenger of God, may God bless him and grant him peace, gave to the Muslims. List of the shares of al-Katiba: The fifth of the Messenger of God, may God bless him and grant him peace, alone; Sulalim; al-Jasimayn; the two shares of the women; the two shares of Maqsam—he was a Jew—; the two shares of 'Awan; the share of Ghirrith; the share of Nu'aym. That is twelve shares. Mention of the stipends ⁹ of the Prophet, may God bless him and grant him peace, from al-Katiba for his wives and others: The Messenger of God, may God bless him and grant him peace, gave each of his wives eighty wasqs of dates and twenty wasqs of barley. For al-'Abbas ibn 'Abd al-Muttalib: two hundred wasqs. For Fatima and 'Ali, peace be upon them: three hundred wasqs of barley and dates, of which barley was eighty-five wasqs; for Fatima from that: two hundred wasqs. For Usama ibn Zayd: one hundred fifty, of which forty were barley and fifty wasqs of pits. For Umm Rimtha bint 'Umar ibn Hashim ibn al-Muttalib: five wasqs of barley. For al-Miqdad ibn 'Amr: fifteen wasqs of barley. Musa ibn Ya'qub narrated to me from his aunt from her mother, who said: We sold the stipend of al-Miqdad ibn 'Amr from Khaybar—fifteen wasqs of barley—to Mu'awiya ibn Abi Sufyan for one hundred thousand dirhams. In the name of God, the Most Gracious, the Most Merciful: This is what Muhammad, the Messenger of God, gave: to Abu Bakr ibn Abi Quhafa: one hundred wasqs. To 'Aqil ibn Abi Talib: one hundred forty. To the children of Ja'far ibn Abi Talib: fifty wasqs. To Rabi'a ibn al-Harith: one hundred wasqs. To Abu Sufyan ibn al-Harith ibn 'Abd al-Muttalib: one hundred wasqs. To al-Salt ibn Makhrama ibn al-Muttalib: thirty wasqs. To Abu Nabqa: fifty wasqs. To Rukana ibn 'Abd Yazid: fifty wasqs. To al-Qasim ibn Makhrama ibn al-Muttalib: fifty wasqs. To Mistah ibn Uthatha ibn 'Abbad and his sister Hind: thirty wasqs. To Safiyya bint 'Abd al-Muttalib: forty wasqs. To Buhayna bint al-Harith ¹⁰ ibn al-Muttalib: thirty wasqs. To Duba'a bint al-Zubayr ibn 'Abd al-Muttalib: forty wasqs. To al-Husayn, Khadija, and Hind ibn 'Ubayda ibn al-Harith: one hundred wasqs. To Umm al-Hakam bint al-Zubayr ibn 'Abd al-Muttalib: thirty wasqs. To Umm Hani' bint Abi Talib: forty wasqs. To Jumana bint Abi Talib: thirty wasqs. To Umm Talib bint Abi Talib: thirty wasqs. To Qays ibn

Makhrama ibn al-Muttalib fifty wasqs ¹¹, and for Abu Arqam fifty wasqs, and for Abd al-Rahman ibn Abi Bakr forty wasqs, and for Abu Basra forty wasqs, and for Ibn Abi Hubaysh thirty wasqs, and for Abdullah ibn Wahb and his two sons fifty wasqs, for his two sons forty wasqs, and for Numayla al-Kalbi of Banu Layth fifty wasqs, and for Umm Habiba bint Jahsh thirty wasqs, and for Malkan ibn Abda thirty wasqs, and for Muhayyisa ibn Mas'ud thirty wasqs. And the Messenger of God, may God bless him and grant him peace, bequeathed to the Rahawiyyun ¹² a grant ¹³ from the khums ¹⁴ of Khaybar at Jad ¹⁵ of one hundred wasqs, and to the Dariyyun ¹⁶ at Jad of one hundred wasqs. They were ten of the Dariyyun who came from Syria to the Messenger of God, may God bless him and grant him peace, and he bequeathed to them a grant of one hundred wasqs: Hani ibn Habib, al-Fakih ibn al-Nu'man, Jabala ibn Malik, Abu Hind ibn Barr and his brother al-Tayyib ibn Barr—the Messenger of God, may God bless him and grant him peace, named him Abdullah—and Tamim ibn Aws, and Nu'aym ibn Aws, and Yazid ibn Qays, and Aziz ibn Malik—the Messenger of God, may God bless him and grant him peace, named him Abd al-Rahman—and his brother Murra ibn Malik. And he bequeathed to the Ash'ariyyun ¹⁷ at Jad one hundred wasqs. Abd al-Wahhab ibn Abi Hayya informed us, saying: Ibn al-Thalji narrated to us, saying: al-Waqidi narrated to us, saying: Ma'mar narrated to me, from al-Zuhri, from Ubaydullah ibn Abdullah ibn Utba, who said: The Messenger of God, may God bless him and grant him peace, bequeathed only three things: to the Dariyyun at Jad one hundred wasqs, to the Ash'ariyyun at Jad one hundred wasqs, and to the Rahawiyyun at Jad one hundred wasqs, and that the army of Usama ibn Zayd should be dispatched—and the Messenger of God, may God bless him and grant him peace, had appointed him—until the killing of his father, and that two religions should not be left in the Arabian Peninsula. They said: Then the Messenger of God, may God bless him and grant him peace, consulted Gabriel about the division of the khums of Khaybar, and he advised him to divide it among Banu Hashim, Banu al-Muttalib, and Banu Abd Yaghuth. And Ma'mar narrated to me, from al-Zuhri, from Sa'id ibn al-Musayyib, who said: Jubayr ibn Mut'im said: When the Messenger of God, may God bless him and grant him peace, divided the share of the near of kin ¹⁸ at Khaybar among Banu Hashim and Banu al-Muttalib, I and Uthman ibn Affan walked until we entered upon the Messenger of God, may God bless him and grant him peace, and said: O Messenger of God, these are our brothers from Banu al-Muttalib; we do not deny their merit because of your position which God has placed you among them. But what do you think of our brothers from Banu al-Muttalib? We and they are of the same rank from you; you gave them and left us. So the Messenger of God, may God bless him and grant him peace, said: Indeed, Banu al-Muttalib did not abandon me in the Jahiliyya ¹⁹ and in Islam; they entered with us into the ravine ²⁰. Indeed, Banu Hashim and Banu al-Muttalib are one thing! And the Messenger of God, may God bless him and grant him peace, interlaced his fingers. They said: And Abd al-Muttalib ibn Rabi'a ibn al-Harith used to narrate, saying: Al-Abbas ibn Abd al-Muttalib and Rabi'a ibn al-Harith gathered and said: If only we sent these two boys—for me and al-Fadl ibn Abbas—to the Messenger of God, may God bless him and grant him peace, so that they might speak to him and he appoint them over these sadaqat ²¹, so they would pay what the people pay and obtain what they obtain of benefit. So I and al-Fadl were sent, and we went out until we came to the Messenger of God, may God bless him and grant him peace, and we preceded him. He turned to us from the noon [prayer] while we had stopped for him at the chamber of Zaynab. He took hold of their shoulders and said: Bring out what you are hiding ²²! When he entered, they entered upon him and spoke to him, saying: O Messenger of God, we have come to you so that you may appoint us over these sadaqat, so we may pay what the people pay and obtain what they obtain of benefit. He was silent and raised his head to the ceiling of the house, then turned to us and said: Indeed, sadaqa is not lawful for Muhammad nor for the family of Muhammad; it is only the impurities of the people. Call for me Mahmiya ibn Jaz' al-Zubaydi and Abu Sufyan ibn al-Harith ibn Abd al-Muttalib. He said to Mahmiya: Marry this one—for al-Fadl—your daughter. And he said to Abu Sufyan: Marry this one—for Abd al-Muttalib ibn Rabi'a ibn al-Harith—your daughter. And he said to Mahmiya: Pay the dowry for them from what you have of the khums! And he was in charge of the khums. So Ibn Abbas used to say: Umar invited us to marry from it our unmarried ones, serve from it our dependents, and pay from it our debts, but we refused him except that he surrender it all, and he refused that to us. Mus'ab ibn Thabit narrated to me, from Yazid ibn Ruman, from Urwa ibn al-Zubayr, that Abu Bakr, Umar, and Ali, peace be upon them, placed these two shares ²³ for the orphans and the poor. And some of them said: For weapons and equipment in the path of God. And that grant was taken with the sa' ²⁴ of the Messenger of God, may God bless him and grant him peace, during his lifetime and during the caliphate of Abu Bakr, Umar, Uthman, and Mu'awiya, may God be pleased with them, until Yahya ibn al-Hakam increased the sa' by a sixth of a mudd ²⁵, and he gave the people with the sa' that he increased. Then Aban ibn Uthman increased it further and gave them accordingly. And whoever died or was killed among the recipients of the grant during the lifetime of the Messenger of God, may God bless him and grant him peace, and Abu Bakr, that grant was inherited by his heirs from his estate. When Umar ibn al-Khattab became caliph, he seized the grant of everyone who died and did not let it be inherited. So he seized the grant of Zayd ibn Haritha, and he seized the grant of Ja'far ibn Abi Talib, and Ali ibn Abi Talib spoke to him about it but he refused. And he seized the grant of Safiyya bint Abd al-Muttalib, and al-Zubayr spoke to him about it until he was harsh with him, but he refused to return it to him. When al-Zubayr insisted, he said: I will give you part of it. Al-Zubayr said: No, by God, do not leave a single date withheld from me! But Umar refused to surrender it all to him. Al-Zubayr said: I will not take it except all together! So Umar refused and refused to return it to the Muhajirun ²⁶. And he seized the grant of Fatima, and he was spoken to about it but refused to do so. And he allowed the wives of the Messenger of God, may God bless him and grant him peace, to do what they did. So Zaynab bint Jahsh died during his caliphate, and he left her heirs and that grant, and he allowed what they did with it of sale or gift, and all who inherited them inherited that, and he did not do so with others. And he refused to allow the sale of whoever sold that grant, saying: This is something unknown; when the recipient dies, his right becomes void, so how can its sale be permitted? Except the wives of the Messenger of God, may God bless him and grant him peace, for he allowed what they did. When Uthman became caliph, he was spoken to about that grant and returned it to Usama but did not return it to others. Al-Zubayr spoke to him about the grant of Safiyya, his mother, but he refused to return it and said: I was present when you spoke to Umar, and Umar refused you, saying, 'Take part of it.' So I give you the part that Umar offered you; I give you two-thirds and keep one-third. Al-Zubayr said: No, by God, not a single date until you surrender it all or keep it all. Shu'ayb ibn Talha ibn Abdullah ibn Abd al-Rahman ibn Abi Bakr narrated to me, from his father, who said: When Abu Bakr, may God be pleased with him, died, his children and heirs took his grant from Khaybar, one hundred wasqs, during the caliphate of Umar and Uthman. And his wife Umm Ruman bint Amir ibn Uwaymir al-Kinaniyya ²⁷ and Habiba bint Kharija ibn Zayd ibn Abi Zuhayr inherited it. It continued to be given to them until the time of Abd al-Malik or after, when it was cut off.

Abu 'Abd Allah said: I asked Ibrahim ibn Ja'far about those to whom the Messenger of God (peace be upon him) gave from the khums ²⁸ of Khaybar. He said: Never ask anyone about it who knows more than me. Those who were given it received a stipend ²⁹ that continued until they died, then it was inherited by their heirs, who could sell, feed, and give it as gifts. This was the practice during the caliphates of Abu Bakr, 'Umar, and 'Uthman. I asked: From whom did you hear that? He said: From my father and others of my people. Abu 'Abd Allah said: I mentioned this hadith to 'Abd al-Rahman ibn 'Abd al-'Aziz, and he said: Someone I trust told me that 'Umar used to take back that stipend when the recipient died during the lifetime of the Prophet's wives and others. Then he said: Zaynab bint Jahsh died in the year 20 during 'Umar's caliphate, and he took back her stipend. He was asked but refused to give it to the heirs. He said: It was only a stipend from the Prophet (peace be upon him) as long as the person was alive; when he dies, his heirs have no right to it. He said: This remained the practice during 'Umar's caliphate until he died, then 'Uthman became caliph. The Prophet (peace be upon him) had given Zayd ibn Haritha a stipend from Khaybar without a written document. When Zayd died, the Prophet (peace be upon him) gave it to Usama ibn Zayd. I said: Some narrators say that Usama ibn Zayd spoke to 'Umar and 'Uthman about his father's stipend, but they refused. He said: It was only as I told you. Abu 'Abd Allah said: This is the matter. List of those martyred at Khaybar with the Messenger of God (peace be upon him): From Banu Umayya and their allies: Rabi'a ibn Aktham, killed at al-Natat ³⁰ by al-Harith the Jew; Thaqf ibn 'Amr ibn Sumayt, killed by Usayr the Jew; and Rifa'a ibn Masruh, killed by al-Harith the Jew. From Banu Asad ibn 'Abd al-'Uzza: 'Abd Allah ibn Abi Umayya ibn Wahb, an ally of theirs and their nephew, killed at al-Natat. From the Ansar: Mahmud ibn Maslama, upon whom Marhab dropped a millstone from the fortress of Na'im at al-Natat. From Banu 'Amr ibn 'Awf: Abu al-Diyyah ³¹ ibn al-Nu'man, who witnessed Badr; al-Harith ibn Hatib, who witnessed Badr; 'Adi ibn Murra ibn Suraqa; Aws ibn Habib, killed at the fortress of Na'im; and Unayf ibn Wa'ila ³², killed at the fortress of Na'im. From Banu Zurayq: Mas'ud ibn Sa'd, killed by Marhab. From Banu Salima: Bishr ibn al-Bara' ibn Ma'rur, who died from the poisoned sheep; Fudayl ibn al-Nu'man, who was from the Arabs, from Aslam; and 'Amir ibn al-Akwa', who injured himself at the fortress of Na'im and was buried with Mahmud ibn Maslama in a single cave at al-Raji'. From Banu Ghifar: 'Umara ibn 'Uqba ibn 'Abbad ibn Mulayl; Yasar, the black slave; and a man from Ashja'. The total number of martyrs was fifteen men. There is disagreement about the funeral prayer over them: some say the Messenger of God (peace be upon him) prayed over them, others say he did not. Ninety-three Jewish men were killed. The Messenger of God (peace be upon him) gave Jabala ibn Jawwal al-Tha'labi every domestic animal in Khaybar, and it is said he gave him every domestic animal in al-Natat, but gave him nothing from al-Katiba ³³ or al-Shaqq ³⁴. Mention of poetry composed about Khaybar: Najiya ibn Jundub al-Aslami said: "O servants of God, what do we desire? It is only food and drink, and a paradise with delightful bliss." He also said: "I am, for whoever sees me, the son of Jundub. O Lord, many a peer ³⁵ have I left broken ³⁶, over whom vultures and foxes have fallen ³⁷." 'Abd al-Malik ibn Wahb, a descendant of Najiya, recited this to me, saying: I have been reciting it to my father since I was a boy. 'Abd al-Rahman ibn 'Abd al-'Aziz narrated to us from 'Abd Allah ibn Abi Bakr ibn Hazm that he was asked about the wagers ³⁸ that took place among Quraysh when the Messenger of God (peace be upon him) set out for Khaybar. He said: Huwaytib ibn 'Abd al-'Uzza used to say: I returned from the Treaty of Hudaybiyya convinced that Muhammad would prevail over all people, but the pride of Satan kept me clinging to my religion. Then 'Abbas ibn Mirdas al-Sulami came to us and told us that Muhammad had set out for Khaybar, and that Khaybar had gathered its forces, and that Muhammad would not escape. 'Abbas said: Whoever wishes, I will wager that Muhammad will not escape. I said: I will wager against you. Safwan ibn Umayya said: I am with you, O 'Abbas. Nawfal ibn Mu'awiya said: I am with you, O 'Abbas. A group of Quraysh joined me, and we wagered one hundred five-year-old camels against one hundred camels. I and my party ³⁹ said: "Muhammad will prevail." 'Abbas and his party said: "Ghatafan will prevail." Voices were raised, and Abu Sufyan ibn Harb said: By al-Lat, I fear for 'Abbas ibn Mirdas's party. Safwan became angry and said: Partisanship has overtaken you! Abu Sufyan fell silent. Then news came of the Messenger of God's (peace be upon him) victory, and Huwaytib and his party took the wager. They said: The omens ⁴⁰ were unfavorable for Khaybar. When the Messenger of God (peace be upon him) set out for Khaybar, the people of Mecca had made bets among themselves. Some said: The two allies, Asad and Ghifar, and the Jews of Khaybar will prevail. This was because the Jews had mobilized their allies and sought their help, promising them the dates of Khaybar for a year. Great bets were made among them. Al-Hajjaj ibn 'Ilat al-Sulami, then al-Bahzi, had gone out on one of his raids. He was told that the Messenger of God (peace be upon him) was at Khaybar, so he embraced Islam and attended Khaybar with the Messenger of God (peace be upon him). His wife was Umm Shayba bint 'Umayr ibn Hashim, the sister of Mus'ab al-'Abdi. Al-Hajjaj was wealthy, possessing much property, including the gold mines in the land of Banu Sulaym. He said: O Messenger of God, permit me to go and take my property from my wife, for if she learns of my Islam, I will not get anything from it. The Messenger of God (peace be upon him) permitted him and said: I must say something, O Messenger of God. The Messenger of God (peace be upon him) permitted him to say whatever he wished. Al-Hajjaj said: I set out, and when I reached the Haram ⁴¹, I descended and found them at al-Thaniyya al-Bayda' ⁴². There were men from Quraysh listening for news, having heard that the Messenger of God (peace be upon him) had set out for Khaybar. They knew it was a town of the Hijaz with fertile land, fortifications, men, and weapons, so they were awaiting news, along with the wagers among them. When they saw me, they said: Al-Hajjaj ibn 'Ilat has the news, by God! O Hajjaj, we have heard that the cutter ⁴³ has set out for Khaybar, the land of the Jews and the fertile region of the Hijaz. I said: I have heard that he has set out for it, and I have news that will please you. They crowded around my mount, saying: O Hajjaj, tell us. I said: Muhammad and his companions have not encountered a people who fight well except the people of Khaybar.

They had marched among the Arabs gathering multitudes for him, and they gathered for him ten thousand. Then he was defeated with a defeat the like of which had never been heard, and Muhammad took captives. They said: "We will not kill him until we send him to the people of Mecca, so that we may kill him in their midst for those of us and them whom he has killed!" And for this reason, they will return to you seeking safety among their clans and return to what they were upon, so do not accept from them, after what they have done to you. He said: So they cried out in Mecca and said: "The news has come to you; this is Muhammad, only waiting to be brought to you." And you said: "Help me gather my wealth for my creditors, for I wish to go forth and obtain something from Muhammad and his companions before the merchants precede me to what is there." So they arose and gathered my wealth for me with the most urgent gathering I have ever heard of, and I came to my companion—and I had wealth with her—and I said to her: "My wealth, perhaps I may reach Khaybar and obtain something from the sale before the merchants precede me to those Muslims who have been broken there." And al-‘Abbās heard that, so he arose, and his back became weak, and he could not stand. He feared entering his house lest he be harmed, and he knew that he would be harmed at that time, so he ordered that the door of his house be opened while he was lying down. He called for his son Qutham, who resembled the Prophet (ṣallā llāhu ʿalayhi wa-sallam), and he began to recite rajaz (a poetic meter) and raise his voice so that the enemies would not gloat over him. And at the door of al-‘Abbās were gathered those enraged and sorrowful, those gloating, and Muslim men and women, oppressed by the dominance of disbelief and transgression. When the Muslims saw al-‘Abbās with a cheerful soul, their souls became cheerful and their strength intensified. He called a slave of his named Abū Zubaynah and said to him: "Go to al-Ḥajjāj and say: al-‘Abbās says: 'Allāh is higher and greater than that which you report should be true.'" So he came to him, and al-Ḥajjāj said: "Say to Abū al-Faḍl: 'Grant me refuge in one of your houses until I come to you at noon with something you will love, and conceal me.'" So Abū Zubaynah came, giving glad tidings to al-‘Abbās: "Rejoice in that which will please you!" It was as if nothing had touched him. Abū Zubaynah entered upon him, and al-‘Abbās embraced him, freed him, and informed him of what he had said. Al-‘Abbās said: "Upon Allāh is the freeing of ten necks!" When it was noon, al-Ḥajjāj came to him and adjured him by Allāh: "You must conceal me for three days." So al-‘Abbās gave him a pledge for that. He said: "Indeed, I have submitted (aslamtu), and I have wealth with my wife and debts owed to me by people. If they knew of my submission, they would not pay me. I left the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) having conquered Khaybar, and the shares of Allāh and His Messenger were apportioned therein, and what was in it was uprooted. I left him as a bridegroom with the daughter of Ḥuyayy ibn Akhṭab, and Ibn Abī al-Ḥuqayq was killed." He said: When evening came on that day, al-Ḥajjāj departed, and those nights seemed long to al-‘Abbās. It is said that al-‘Abbās only requested a delay of a day and a night. Al-‘Abbās began to say: "O Ḥajjāj, consider what you say, for I am knowledgeable about Khaybar; it is the most fertile land of the Ḥijāz, and its people are of strength and numbers in men. Is what you say true?" He said: "Yes, by Allāh, so conceal me for a day and a night." Until the term passed, and the people were surging concerning the matter of what they had traded upon. Al-‘Abbās took a suit of clothes (ḥillah) and put it on, applied perfume (khalūq), took a staff in his hand, then came swaggering until he stopped at the door of al-Ḥajjāj ibn ‘Ilāṭ. He knocked, and his wife said: "Do not enter, Abū al-Faḍl!" He said: "Where is al-Ḥajjāj?" She said: "He has gone to the spoils of Muhammad to buy from them what the Jews had taken from them before the merchants could precede him to it." Al-‘Abbās said to her: "Indeed, the man is not a husband for you unless you follow his religion. He has submitted and attended the conquest with the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam). He only went with his wealth fleeing from you and your people, lest they take it." She said: "Is it true, O Abū al-Faḍl?" He said: "Yes, by Allāh!" She said: "By the stars (al-thawāqib), you are indeed truthful." Then she arose to inform her family, and al-‘Abbās departed to the mosque while Quraysh were conversing about the matter of al-Ḥajjāj. When they looked at him and his state, they exchanged glances and marveled at his fortitude. Then he entered into the circumambulation (ṭawāf) of the House (al-Bayt). They said: "O Abū al-Faḍl, this, by Allāh, is the fortitude of a free man in the face of calamity! Where have you been for three days, not appearing?" Al-‘Abbās said: "No, by the One by Whom you swore, indeed Khaybar has been conquered, and he has left as a bridegroom with the daughter of their king, Ḥuyayy ibn Akhṭab, and he has struck the necks of the white, sturdy Banū Abī al-Ḥuqayq, whom you saw as the lords of al-Naḍīr from Yathrib, and al-Ḥajjāj has fled with his wealth that was with his wife." They said: "Who informed you of this?" Al-‘Abbās said: "The truthful one in my soul, the trustworthy one in my heart. Send to his family!" So they sent and found that al-Ḥajjāj had gone with his wealth and had asked his family to keep it secret until morning. They inquired about all of that and found it to be true. So the polytheists (mushrikūn) were humiliated, and the Muslims rejoiced at that. Quraysh did not wait five days until the news of that came to them. **Chapter on the Matter of Fadak (Fadak)** They said: When the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) approached Khaybar and drew near to it, he sent Muḥayyiṣah ibn Mas‘ūd to Fadak to call them to Islam and to warn them that he would invade them as he had invaded the people of Khaybar and descend upon their courtyard. Muḥayyiṣah said: "I came to them and stayed with them for two days. They began to wait and watch, saying: 'In al-Naṭāh are ‘Āmir, Yāsir, Usayr, al-Ḥārith, and the lord of the Jews, Marḥab. We do not think Muhammad will approach their protected area; there are ten thousand fighters there.'" Muḥayyiṣah said: "When I saw their wickedness, I wanted to depart returning, but they said: 'We will send with you men who will obtain peace for us'—and they thought that the Jews would resist. They continued thus until the killing of the people of Ḥiṣn Nā‘im and the valiant ones among them came to them. That broke their strength, and they said to Muḥayyiṣah: 'Conceal from us what we said to you, and you shall have this jewelry!'—referring to the jewelry of their women, which they gathered in abundance. Muḥayyiṣah said: 'Rather, I will inform the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) of what I heard from you.' So he informed the Prophet (ṣallā llāhu ʿalayhi wa-sallam) of what they had said." [Muḥayyiṣah said]: "And a man from their leaders, called Nūn ibn Yūsha‘, came with me in a group of Jews. They made peace with the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) on the condition that he spare their blood, expel them, and they leave the wealth between him and them. So he did that. It is also said: They offered to the Prophet (ṣallā llāhu ʿalayhi wa-sallam) that they would leave their land, and the Prophet (ṣallā llāhu ʿalayhi wa-sallam) would have no claim to any of the wealth, and when its harvest time came, they would come and harvest it. But the Prophet (ṣallā llāhu ʿalayhi wa-sallam) refused to accept that. Muḥayyiṣah said to them: 'You have no protection, no men, and no fortresses. If the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) sent a hundred men against you, they would drive you to him.' So peace was concluded between them on the condition that they would have half of the land with its soil (turbatuhā), and the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) would have the other half. The Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) accepted that. This is the more established of the two sayings. So the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) confirmed them upon that and did not expel them. When ‘Umar ibn al-Khaṭṭāb [became caliph] and expelled the Jews of Khaybar, ‘Umar sent to them someone to appraise their land. He sent Abū al-Haytham ibn al-Tayyihān, Farwah ibn ‘Amr ibn Ḥayyān ibn Ṣakhr, and Zayd ibn Thābit. They appraised it for them—the palm trees and the land. So ‘Umar ibn al-Khaṭṭāb took it and paid them half the value of the palm trees with their soil. That amounted to fifty thousand dirhams or more—that wealth had come to him from Iraq—and ‘Umar expelled them to Syria. It is also said: He sent Abū Khaythamah al-Ḥārithī, and he appraised it. **The Departure of the Messenger of Allāh (ṣallā llāhu ʿalayhi wa-sallam) from Khaybar to Medina**

Anas said: We departed with the Messenger of Allah, may Allah bless him and grant him peace, from Khaybar heading for Wadi al-Qura, and with him was Umm Sulaym bint Milhan. Some of the people wanted to ask the Messenger of Allah, may Allah bless him and grant him peace, about Safiyya ⁴⁴ until he passed by her and cast his cloak over her, then he presented Islam to her and said: 'If you remain in your religion, we will not force you; but if you choose Allah and His Messenger, I will take you for myself.' She said: 'Rather, I choose Allah and His Messenger.' He said: So he freed her and married her, and made her emancipation her dowry. When they were at as-Sahba' ⁴⁵, he said to Umm Sulaym: 'Look after this companion of yours and comb her hair!' He intended to consummate the marriage with her there. Umm Sulaym stood up—Anas said: We had no tents or pavilions—so she took two cloaks and two garments and screened her with them against a tree, then combed her hair and perfumed her, and the Messenger of Allah, may Allah bless him and grant him peace, consummated the marriage with her there. When the Messenger of Allah, may Allah bless him and grant him peace, left Khaybar, he brought her camel near, and the Prophet, may Allah bless him and grant him peace, had screened her with his garment, and he lowered his thigh for her to place her foot on it, but she refused and placed her knee on his thigh. When he reached Thibar ⁴⁶, he wanted to consummate the marriage there, but she refused him until he felt upset, until he reached as-Sahba', where he turned aside to a thicket there and she complied. The Messenger of Allah, may Allah bless him and grant him peace, said: 'What made you do what you did when I wanted to stop at Thibar?'—Thibar is six miles [from Khaybar] and as-Sahba' is twelve miles—She said: 'O Messenger of Allah, I feared for you because of the proximity of the Jews; when we were far away, I felt safe.' So she increased in goodness with the Prophet, may Allah bless him and grant him peace, and he knew that she had told him the truth. She entered upon him that evening, and the Messenger of Allah, may Allah bless him and grant him peace, gave a wedding feast for her that day with al-Hays ⁴⁷, sawiq ⁴⁸, and dates. Their platters were leather mats ⁴⁹ that were spread out, and the Messenger of Allah, may Allah bless him and grant him peace, was seen eating with them on those mats. They said: Abu Ayyub al-Ansari spent the night near his tent, holding the hilt of his sword until morning. When the Messenger of Allah, may Allah bless him and grant him peace, went out in the early morning, Abu Ayyub said the takbir ⁵⁰. He said: 'What is it, Abu Ayyub?' He said: 'O Messenger of Allah, you entered with this young woman, and you had killed her father, brothers, uncles, husband, and most of her clan, so I feared she might assassinate you.' The Messenger of Allah, may Allah bless him and grant him peace, laughed and said something kind to him. When the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina, he lodged Safiyya in the house of al-Harith ibn al-Nu'man, and al-Harith moved out. Aisha and Hafsa were united [in their opposition]. Aisha sent Burayra to Umm Salama to greet her—Umm Salama was the wife of the Prophet, may Allah bless him and grant him peace, and was with him on the expedition of Khaybar—and to ask her about Safiyya: 'Is she beautiful?' Umm Salama said: 'Who sent you? Aisha?' She remained silent, so Umm Salama knew that she had sent her. Umm Salama said: 'By my life, she is indeed beautiful, and the Messenger of Allah, may Allah bless him and grant him peace, loves her.' Burayra came and told Aisha the news. So Aisha went out disguised until she entered upon Safiyya, who had with her some women of the Ansar. She looked at her while she was veiled, and the Messenger of Allah, may Allah bless him and grant him peace, recognized her. When she left, the Messenger of Allah, may Allah bless him and grant him peace, went to her and said: 'O Aisha, how did you see Safiyya?' She said: 'I saw nothing good; I saw a Jewess among Jewesses'—meaning her aunts and maternal aunts—'but I have been told that you love her, and that is better for her than if she were beautiful.' He said: 'O Aisha, do not say that, for I presented Islam to her and she hastened to accept and became Muslim, and her Islam is good.' He said: So Aisha returned and told Hafsa of her beauty. Hafsa entered upon her and looked at her, then returned to Aisha and said: 'She is indeed beautiful, not as you said.' When the Messenger of Allah, may Allah bless him and grant him peace, came to as-Sahba', he took the route via Burma ⁵¹ until he reached Wadi al-Qura, intending to attack the Jews there. Abu Hurayra used to narrate: We went out with the Messenger of Allah, may Allah bless him and grant him peace, from Khaybar to Wadi al-Qura. Rifa'a ibn Zayd ibn Wahb al-Judhami had given the Messenger of Allah, may Allah bless him and grant him peace, a black slave called Mid'am ⁵², who used to saddle the camel for the Messenger of Allah, may Allah bless him and grant him peace. When they stopped at Wadi al-Qura, we came upon the Jews, and some Arabs had joined them. While Mid'am was unloading the saddle of the Prophet, may Allah bless him and grant him peace—the Jews had started shooting at us when we stopped, and we were not in battle formation, and they were shouting from their fortresses ⁵³—a stray arrow ⁵⁴ came and struck Mid'am, killing him. The people said: 'Congratulations on Paradise!' The Messenger of Allah, may Allah bless him and grant him peace, said: 'No, by Him in Whose hand is my soul, the cloak that he took on the day of Khaybar from the spoils before the division will blaze with fire upon him.' When the people heard that, a man came to the Prophet, may Allah bless him and grant him peace, with one or two sandal-straps ⁵⁵. The Prophet, may Allah bless him and grant him peace, said: 'A sandal-strap of fire! Or two sandal-straps of fire!' The Messenger of Allah, may Allah bless him and grant him peace, arrayed his companions for battle and drew them up in ranks. He gave his standard to Sa'd ibn Ubada, a banner to al-Hubab ibn al-Mundhir, a banner to Sahl ibn Hunayf, and a banner to Abbad ibn Bishr. Then the Messenger of Allah, may Allah bless him and grant him peace, called them to Islam and informed them that if they accepted Islam, they would secure their property and blood, and their reckoning would be with Allah. A man from them came out, and al-Zubayr ibn al-Awwam went out to him and killed him. Then another came out, and al-Zubayr went out to him and killed him. Then another came out, and Ali, peace be upon him, went out to him and killed him. Then another came out, and Abu Dujana went out to him and killed him. Then another came out, and Abu Dujana went out to him and killed him, until the Messenger of Allah, may Allah bless him and grant him peace, had killed eleven of them. Whenever he killed a man, he called the remaining to Islam. The time for prayer came that day, and the Messenger of Allah, may Allah bless him and grant him peace, prayed with his companions, then returned and called them to Allah and His Messenger. He fought them until evening ⁵⁶, and the next morning he attacked them, and before the sun had risen the height of a spear, they surrendered. He conquered it by force, and Allah granted him their wealth as spoils, and they acquired much furniture and goods. The Messenger of Allah, may Allah bless him and grant him peace, stayed in Wadi al-Qura for four days, and divided what he had acquired among his companions in Wadi al-Qura, leaving the palm trees and land in the hands of the Jews, and made a treaty with them over it. When the Jews of Tayma' ⁵⁷ heard what the Messenger of Allah, may Allah bless him and grant him peace, had done to Khaybar, Fadak, and Wadi al-Qura, they made peace with the Messenger of Allah, may Allah bless him and grant him peace, on the basis of jizya ⁵⁸, and they kept their property in their hands. In the time of Umar, may Allah be pleased with him, he expelled the Jews of Khaybar and Fadak, but did not expel the people of Tayma' and Wadi al-Qura, because they were within the land of Syria, and he considered that what is before Wadi al-Qura towards Medina is Hijaz, and what is beyond that is Syria.

The Messenger of Allah, may Allah bless him and grant him peace, departed from Wadi al-Qura returning after finishing with Khaybar and Wadi al-Qura, and Allah granted him spoils. When he was near Medina, the Messenger of Allah, may Allah bless him and grant him peace, traveled during the night until shortly before dawn he dismounted and halted for a rest. He said, 'Is there a righteous man who will guard his eyes and keep watch for us for the dawn prayer?' Bilal said, 'I will, O Messenger of Allah.' So the Messenger of Allah, may Allah bless him and grant him peace, laid his head down, and the people laid their heads down. Abu Bakr al-Siddiq, may Allah be pleased with him, kept saying to Bilal, 'O Bilal, guard your eyes!' He said, 'So I sat cross-legged ⁵⁹ wrapping myself in my cloak and faced the dawn, but I do not know when I lay down on my side, except that I did not wake up until the people were saying 'Inna lillahi wa inna ilayhi raji'un' ⁶⁰ and the heat of the sun was intense. Tongues began to blame me, and the harshest among them was Abu Bakr. The Messenger of Allah, may Allah bless him and grant him peace, finished and was the mildest of the people in blaming. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever has a need, let him take care of it.' So the people dispersed among the tree trunks. He, may Allah bless him and grant him peace, said, 'Give the call, O Bilal, with the first adhan ⁶¹.' Bilal said, 'That is what I used to do on his journeys. So I gave the call. When the people gathered, the Messenger of Allah, may Allah bless him and grant him peace, said, 'Pray the two rak'ahs of Fajr ⁶².' So they prayed. Then he said, 'Give the iqamah ⁶³, O Bilal!' So I gave the iqamah, and the Messenger of Allah, may Allah bless him and grant him peace, stepped forward and led the people in prayer.' Bilal said, 'He continued praying with us until a man would wipe the sweat from his forehead due to the heat of the sun. Then he gave the salam ⁶⁴ and turned to the people and said, 'Our souls were in the hand of Allah, and if He had willed, He would have taken them, and He was more entitled to them. When He returned them to us, we prayed.' Then he turned to Bilal and said, 'What is it, O Bilal?' He said, 'By my father and mother, the One who took your soul took my soul.' The Prophet, may Allah bless him and grant him peace, began to smile. When the Messenger of Allah, may Allah bless him and grant him peace, looked at Uhud, he said, 'Uhud is a mountain that loves us and we love it. O Allah, I declare sacred what is between the two lava fields of Medina!' He said, 'He reached al-Jurf at night, and the Messenger of Allah, may Allah bless him and grant him peace, forbade a man from coming to his family after the Isha prayer ⁶⁵.' Ya'qub ibn Muhammad narrated to me from 'Abd al-Rahman ibn 'Abd Allah ibn Abi Sa'sa'ah, from al-Harith ibn 'Abd Allah ibn Ka'b, from Umm 'Umarah, who said: 'I heard the Messenger of Allah, may Allah bless him and grant him peace, say while at al-Jurf: 'Do not come to women after the Isha prayer.' She said: 'A man from the tribe went and came to his family and found something he disliked, so he let her go and did not harm her ⁶⁶, and he was reluctant to divorce his wife because he had children from her and loved her. He disobeyed the Messenger of Allah, may Allah bless him and grant him peace, and saw what he disliked.' 'Abd Allah ibn Nuh al-Harithi narrated to me from Muhammad ibn Sahl ibn Abi Hathmah, from Sa'd ibn Hizam ibn Muhayyisah, from his father, who said: 'We were in Medina during a famine, so we would go out to Khaybar and stay there as long as we stayed, then return. Sometimes we went to Fadak and Tayma'. The Jews were a people ⁶⁷ who had fruits that were not affected by cutting ⁶⁸. As for Tayma', it had a flowing spring that came from the base of a mountain, never affected by cutting since it existed. As for Khaybar, it had abundant water, so it was a source of forgiveness ⁶⁹ in the water. As for Fadak, it was similar. That was before Islam. When the Messenger of Allah, may Allah bless him and grant him peace, came to Medina and conquered Khaybar, I said to my companions, 'Would you like to go to Khaybar? For we have suffered hardship and famine has afflicted us.' My companions said, 'The land is not as it was. We are a Muslim people, and we would be going to a people who are hostile and deceitful towards Islam and its people, whereas before we worshipped nothing.' They said, 'We have suffered hardship.' So we set out until we reached Khaybar. We came to a people who held the land and palm trees, but it was not as it was; the Messenger of Allah, may Allah bless him and grant him peace, had given it to them on half-share. As for the Jewish leaders and the wealthy among them—the Banu Abi al-Huqayq, Sallam ibn Mishkam, and Ibn al-Ashraf—they had been killed. Only a people with no wealth remained, who were merely laborers. We would stay in al-Shaqq one day, in al-Natah one day, and in al-Katibah one day. We found al-Katibah best for us, so we stayed there for some days. Then my companion went to al-Shaqq and spent the night away from me, though I had warned him about the Jews. I went out in the morning following him, asking about him until I reached al-Shaqq. Some of the people there said to me, 'He passed by us at sunset heading for al-Natah.' So I headed for al-Natah, until a boy among them said to me, 'Come, I will show you your companion!' He led me to a pit and made me stand over it. Flies were coming out of the pit. He said, 'I lowered myself into the pit and found my companion dead.' I said to the people of al-Shaqq, 'You killed him!' They said, 'No, by Allah, we have no knowledge of it.' He said, 'I sought help from some Jews to bring him out, shroud him, and bury him. Then I left quickly and came to my people in Medina and told them the news. We found the Messenger of Allah, may Allah bless him and grant him peace, intending to perform the 'Umrah of al-Qadiyyah ⁷⁰. Thirty men from my people went out with me, the eldest among us being my brother Huwayyisah. 'Abd al-Rahman ibn Sahl, the brother of the slain man—the slain man was 'Abd Allah ibn Sahl—went out with us. 'Abd al-Rahman ibn Sahl was younger than me, so he was distressed over his brother, tender towards him. He knelt before the Messenger of Allah, may Allah bless him and grant him peace, and we sat around him. The Prophet, may Allah bless him and grant him peace, had already heard the news. 'Abd al-Rahman said, 'O Messenger of Allah, my brother has been killed.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Say Allahu akbar ⁷¹, say Allahu akbar!' So I spoke, but he said, 'Say Allahu akbar, say Allahu akbar!' So I fell silent. My brother Huwayyisah spoke, saying some words, mentioning that we suspected and thought the Jews [were guilty], then he fell silent. Then I spoke and informed the Messenger of Allah, may Allah bless him and grant him peace, of the news. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Either they pay the blood money for your companion, or they permit war from Allah and His Messenger.' The Prophet, may Allah bless him and grant him peace, wrote to them about that, and they wrote back: 'We did not kill him.' The Messenger of Allah, may Allah bless him and grant him peace, said to Huwayyisah, Muhayyisah, 'Abd al-Rahman, and those with them, 'Will you swear fifty oaths and become entitled to the blood of your companion?' They said, 'O Messenger of Allah, we were not present and did not witness it.' He said, 'Then will the Jews swear for you?' They said, 'O Messenger of Allah, they are not Muslims.' So the Messenger of Allah, may Allah bless him and grant him peace, paid the blood money from his own side: one hundred camels—twenty-five jadha'ah ⁷², twenty-five hiqqah ⁷³, twenty-five bint labun ⁷⁴, and twenty-five bint makhad ⁷⁵. Sahl ibn Abi Hathmah said, 'I saw them bring in one hundred camels, and a red camel kicked me, and I was a boy at that time.' Ibn Abi Dhi'b and Ma'mar narrated to me from al-Zuhri, from Sa'id ibn al-Musayyab, who said: 'The qasamah ⁷⁶ existed in the Jahiliyyah ⁷⁷, then the Messenger of Allah, may Allah bless him and grant him peace, confirmed it in Islam and judged by it concerning the Ansari ⁷⁸ who was found killed in Khaybar in a well of the Jews' wells.' The Messenger of Allah, may Allah bless him and grant him peace, said to the Ansar, 'Will the Jews swear for you—fifty men, fifty oaths by Allah that they did not kill him?' They said, 'O Messenger of Allah, how can you accept the oaths of a disbelieving people?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Then will you swear—fifty men, fifty oaths by Allah that they killed your companion, and become entitled to the blood money?' They said, 'O Messenger of Allah, we were not present and did not witness it.' So the Messenger of Allah, may Allah bless him and grant him peace, placed his blood money upon the Jews because he was killed in their presence.

Makhramah ibn Bukayr narrated to me from Khalid ibn Yazid, from 'Amr ibn Shu'ayb, from his father, from his grandfather, who said: The Messenger of God (peace be upon him) ruled that his blood money ⁷⁹ be paid by the Jews; if they did not pay, then they should be warned of war from God and His Messenger. And the Messenger of God (peace be upon him) assisted them with thirty-some camels—this was the first instance of the qasamah ⁸⁰. People used to go up to their properties in Khaybar during the time of the Messenger of God (peace be upon him), Abu Bakr, 'Umar, and 'Uthman. And 'Abd al-Rahman ibn al-Harith narrated to me from Salim ibn 'Abd Allah, from his father, who said: I, al-Zubayr, al-Miqdad ibn 'Amr, and Sa'id ibn Zayd ibn 'Amr ibn Nufayl went out to our properties in Khaybar, and we went up to inspect them. Abu Bakr used to send someone to inspect them and look after them, and 'Umar also did that. When we arrived at Khaybar, we dispersed among our properties. Then we were attacked in the middle of the night while I was sleeping on my bed, and my hands were dislocated. They asked me: Who did this to you? I said: I do not know. So they set my hands right. And someone other than Salim narrated from Ibn 'Umar, who said: They bewitched him at night while he was sleeping on his bed, and his hands became bent until morning as if he were in bonds. His companions came and set his hands right. Then Ibn 'Umar came to Medina and informed his father of what had been done to him. Muhammad ibn Yahya ibn Sahl ibn Abi Hathmah narrated to me from his father, who said: Muzahhir ibn Rafi' al-Harithi came with some non-Arab laborers ⁸¹ from Syria to work on his land—they were ten in number. He came and stopped with them at Khaybar, staying there for three days. A Jewish man entered upon them and said: You are Christians, and we are Jews, and these are Arab people who have overpowered us with the sword. You are ten men, and one man has come driving you from the land of wine and prosperity to hardship and misery, and you will be in severe bondage. When you leave our village, kill him. They said: We have no weapons. So they secretly gave them two or three knives. He said: Then they left. When they were at Thibar, he said to one of them—the one who served him: Hand me such-and-such. Then they all came at him, brandishing their knives. Muzahhir ran to his sword, which was in the sheath of his riding camel. When he reached the sheath, he could not open it before they ripped open his belly. Then they quickly departed until they came to Khaybar to the Jews, who sheltered them, provided them with provisions, and gave them strength, and they reached Syria. The news of the murder of Muzahhir ibn Rafi' and what the Jews had done reached 'Umar. 'Umar stood up to address the people, praised God, and then said: O people, the Jews did such-and-such to 'Abd Allah, and they did such-and-such to Muzahhir ibn Rafi', along with their aggression against 'Abd Allah ibn Sahl during the time of the Messenger of God (peace be upon him). I have no doubt that they are the perpetrators; we have no enemy there other than them. So whoever has property there should go out, for I am going out. He then divided the properties that were there, marked its boundaries, raised its walls ⁸², and expelled the Jews from it. For the Messenger of God (peace be upon him) said to them: "I will leave you as long as God leaves you." And God has permitted their expulsion, unless a man among them brings a covenant or proof from the Prophet (peace be upon him) that he confirmed him, then I will confirm him. Talhah ibn 'Ubayd Allah stood up and said: By God, you have hit the mark, O Commander of the Faithful, and you have been guided! The Messenger of God (peace be upon him) said: "I will leave you as long as God leaves you." And they did what they did to 'Abd Allah ibn Sahl during the time of the Prophet (peace be upon him), and they incited against Muzahhir ibn Rafi' until his servants killed him, and what they did to 'Abd Allah ibn 'Umar. So they are the object of our suspicion and mistrust ⁸³. 'Umar (may God be pleased with him) said: Who agrees with your opinion? He said: All the Muhajirun ⁸⁴ and the Ansar ⁸⁵. 'Umar was pleased with that. Ma'mar narrated to me from al-Zuhri, from 'Ubayd Allah ibn 'Abd Allah ibn 'Utbah, who said: It reached 'Umar (may God be pleased with him) that the Messenger of God (peace be upon him) said during his illness in which he died: "Two religions shall not coexist in the Arabian Peninsula." So 'Umar ibn al-Khattab investigated that until he found reliable evidence from trustworthy sources. Then he sent to the Jews of the Hijaz and said: Whoever among you has a covenant from the Prophet (peace be upon him), I will expel him, for God Almighty has permitted their expulsion. So 'Umar expelled the Jews of the Hijaz. They said: 'Umar went out with four dividers ⁸⁶: Farwah ibn 'Amr al-Bayadi, who had witnessed Badr; Hubab ibn Sakhr al-Sulami, who had witnessed Badr; Abu al-Haytham ibn al-Tayyihan, who had witnessed Badr; and Zayd ibn Thabit. They divided Khaybar into eighteen shares, according to the heads ⁸⁷ that the Messenger of God (peace be upon him) had named, for he named eighteen shares and named their leaders. It is said that 'Umar ibn al-Khattab (may God be pleased with him) named the leaders, then they divided al-Shaqq and al-Natah ⁸⁸, dividing them into eighteen shares. They placed eighteen camel droppings and cast them into the eye ⁸⁹ all together, and each leader had a mark on his dropping. When the first dropping came out, it was said: So-and-so's share and so-and-so's share. In al-Shaqq there were thirteen shares, and in al-Natah five shares. Hakim ibn Muhammad from the family of Makhramah narrated that to me from his father. The first share that came out in al-Natah was the share of al-Zubayr ibn al-'Awwam, then the share of Bayadah—it is said its leader was Farwah ibn 'Amr—then the share of Usayd ibn Hudayr, then the share of Bilharith ibn al-Khazraj—it is said its leader was 'Abd Allah ibn Rawahah—then the share of Na'im, a Jew. Then they cast lots in al-Shaqq. 'Umar ibn al-Khattab (may God be pleased with him) said: O 'Asim ibn 'Adi, you are a man with a defined share ⁹⁰; the share of the Messenger of God (peace be upon him) is with your share. So the share of 'Asim came out as the first share in al-Shaqq. It is said that the share of the Prophet (peace be upon him) was in Banu Bayadah, but the confirmed report is that it was with 'Asim ibn 'Adi. Then the share of 'Ali (peace be upon him) came out after the share of 'Asim, then the share of 'Abd al-Rahman ibn 'Awf, then the share of Talhah ibn 'Ubayd Allah, then the share of Banu Sa'idah—it is said their leader was Sa'd ibn 'Ubadah—then the share of Banu al-Najjar, then the share of Banu Harithah ibn al-Harith, then the share of Aslam and Ghifar—it is said their leader was Buraydah ibn al-Husayb—then the two shares of Salamah together, then the share of 'Ubayd al-Siham ⁹¹, then the share of 'Ubayd, then the share of Aws, which became the property of 'Umar ibn al-Khattab (may God be pleased with him). Ibn Waqid said: I asked Ibn Abi Habibah: Why was he called 'Ubayd al-Siham? He said: Dawud ibn al-Husayn told me: His name was 'Ubayd, but he used to buy shares ⁹² in Khaybar, so he was called 'Ubayd al-Siham. Isma'il ibn 'Abd al-Malik ibn Nafi', the freedman of Banu Hashim, narrated to me from Yahya ibn Shibl, from Abu Ja'far, who said: The first lot cast in al-Shaqq came out as the share of 'Asim ibn 'Adi, containing the share of the Prophet (peace be upon him). And Ibrahim ibn Ja'far narrated to me from his father, who said: 'Umar ibn al-Khattab said: I wished that my share would come out with the share of the Prophet (peace be upon him). When it missed me, I said: O God, place my share in a secluded place where no one has a path over me. So his share was secluded, and his partners were Bedouins. He would extract ⁹³ their shares from them, taking one's right for a horse or a small thing, until the entire share of Aws became his.

Abdullah narrated to me from Nafi' from Ibn Umar, who said: When Umar ⁹⁴ divided Khaybar ⁹⁵, he gave the wives of the Prophet ⁹⁶ a choice regarding the food ⁹⁷ that the Messenger of Allah ⁹⁸ had granted them from the fort ⁹⁹: if they wished, they could be given land and water in place of their food, or the food measures ¹⁰⁰ could be continued as a guaranteed provision for them. Aisha ¹⁰¹ and Hafsa ¹⁰² were among those who chose land and water, while the rest took the guaranteed food measures. Aflah ibn Humayd narrated to me, saying: I heard al-Qasim ibn Muhammad say, I heard Aisha say one day: May Allah have mercy on Ibn al-Khattab ¹⁰³! He gave me a choice in what he did, offering me land and water or the food grant, and I chose land and water. So they are in my hands, while the people of the food grant sometimes have it reduced by Marwan ¹⁰⁴, sometimes he gives them nothing, and sometimes he gives them. It is said that Umar only gave this choice to the wives of the Messenger of Allah. Ibrahim ibn Ja'far narrated to me from his father, who said: Umar gave the choice to all the people: whoever wished took the food grant by measure, and whoever wished took water and soil, and he permitted whoever wished to sell, and whoever wished to keep could keep, among all the people. So the Ash'aris ¹⁰⁵ sold to Uthman ibn Affan ¹⁰⁶ one hundred wasqs ¹⁰⁷ for five thousand dinars ¹⁰⁸, and the Ruhawiyyun ¹⁰⁹ sold to Mu'awiya ibn Abi Sufyan ¹¹⁰ for the same amount. Abu Abdullah ¹¹¹ said: This is the established account with us, and what I found the people of Medina ¹¹² upon. Ayyub ibn al-Nu'man narrated to me from his father, who said: Umar gave a choice to whoever had a food grant: either to give him water and land or the guaranteed food grant. Usama ibn Zayd ¹¹³ chose the guaranteed food grant. When Umar finished the division, he expelled the Jews of Khaybar, and Umar went from Khaybar with the Emigrants ¹¹⁴ and Helpers ¹¹⁵ to Wadi al-Qura ¹¹⁶. Mu'awiya went out with the dividers who divided: Jabbar ibn Sakhr, Abu al-Haytham ibn al-Tayyihan, Farwa ibn Amr, and Zayd ibn Thabit ¹¹⁷. They divided it according to the number of shares, marked its boundaries, set its limits, and made the shares current. What Umar divided from Wadi al-Qura included: a share for Uthman ibn Affan, a share for Abd al-Rahman ibn Awf ¹¹⁸, a share for Umar ibn Abi Salama ¹¹⁹—the share being the portion—a share for Amir ibn Rabi'a ¹²⁰, a share for Mu'ayqib ¹²¹, a share for Abdullah ibn al-Arqam ¹²², a share for the Banu Ja'far ¹²³, a share for Amr ibn Suraqa ¹²⁴, two shares for Abdullah and Ubaydullah ¹²⁵, a share for Shu'aym ¹²⁶, a share for Ibn Abdullah ibn Jahsh ¹²⁷, a share for Ibn Abi Bakr ¹²⁸, a share for Umar ¹²⁹, a share for Zayd ibn Thabit, a share for Ubayy ibn Ka'b ¹³⁰, a share for Mu'adh ibn Afra' ¹³¹, a share for Abu Talha and Jubayr ¹³², a share for Jabbar ibn Sakhr, a share for Jabbar ibn Abdullah ibn Rabab ¹³³, a share for Malik ibn Sa'sa'a and Jabir ibn Abdullah ibn Umar ¹³⁴, a share for Salama ibn Salama ¹³⁵, a share for Abd al-Rahman ibn Thabit and Ibn Abi Shurayq ¹³⁶, a share for Abu Abs ibn Jabr ¹³⁷, a share for Muhammad ibn Maslama ¹³⁸, a share for Abbad ibn Tariq ¹³⁹, half a share for Jabr ibn Atik ¹⁴⁰, half a share for Ibn al-Harith ibn Qays ¹⁴¹, and a share for Ibn Jarma and al-Dahhak ¹⁴². Abd al-Rahman ibn Muhammad ibn Abi Bakr narrated to me from Abdullah ibn Abi Bakr from Abdullah ibn Miknaf al-Harithi, who said: Umar ibn al-Khattab went out from the dividers with only two men: Jabbar ibn Sakhr and Zayd ibn Thabit; they were the dividers and accountants of Medina. They divided Khaybar and established the palm trees and land of Fadak ¹⁴³, and Umar gave the Jews of Fadak half the value. They divided the shares at Wadi al-Qura, then Umar expelled the Jews of the Hijaz ¹⁴⁴. Zayd ibn Thabit had given in charity what came to him from Wadi al-Qura along with other things. Expedition of Umar ibn al-Khattab to Turaba ¹⁴⁵ in Sha'ban ¹⁴⁶ of year seven ¹⁴⁷. Usama ibn Zayd ibn Aslam narrated to us from Abu Bakr ibn Umar ibn Abd al-Rahman, who said: The Messenger of Allah sent Umar with thirty men to the rear of Hawazin ¹⁴⁸ at Turaba. Umar went out with a guide from the Banu Hilal ¹⁴⁹. They traveled by night and hid by day. News reached Hawazin, so they fled. Umar came to their settlements but did not meet anyone. He returned to Medina, taking the Najdiyya ¹⁵⁰ route. When he was at al-Jadr ¹⁵¹, the Hilali said to Umar: Would you like to go after another group from Khath'am ¹⁵² that I left behind? They have come moving because their land has become barren. Umar said: The Messenger of Allah did not command me to fight them; he only commanded me to aim for fighting Hawazin at Turaba. So Umar returned to Medina. Expedition of Abu Bakr to Najd ¹⁵³ in Sha'ban of year seven. Hamza ibn Abd al-Wahid narrated to me from Ikrima ibn Ammar from Iyas ibn Salama from his father, who said: The Messenger of Allah sent Abu Bakr and appointed him over us. We attacked some people from Hawazin at night, and I killed with my own hands seven people from the households. Our battle cry was: 'Die! Die!' Expedition of Bashir ibn Sa'd ¹⁵⁴ to Fadak in Sha'ban of year seven. Abdullah ibn al-Harith ibn al-Fudayl narrated to me from his father, who said: The Messenger of Allah sent Bashir ibn Sa'd with thirty men to the Banu Murra ¹⁵⁵ at Fadak. He went out and met some shepherds. He asked: Where are the people? They said: They are in their valleys. At that time, the people were wintering and not present at the water. So he drove off the camels and sheep and returned heading down to Medina. The alarm was raised, and they were informed. A large group of them caught up with him at night. They spent the night shooting arrows at them until the arrows of Bashir's companions were exhausted. In the morning, the Murrites ¹⁵⁶ charged against them, wounded Bashir's companions, and some of them fled. Bashir fought fiercely until his heel was struck. It was said that he died. They returned with their camels and sheep. The first to bring news of the expedition and its casualties was Ulba ibn Zayd al-Harithi ¹⁵⁷. Bashir ibn Sa'd was left among the dead. When evening came, he struggled until he reached Fadak. He stayed with a Jew in Fadak for some days until he recovered from his wounds, then returned to Medina. The Messenger of Allah prepared al-Zubayr ibn al-Awwam ¹⁵⁸ and said: Go until you reach the site of the casualties of Bashir's companions. If Allah gives you victory over them, do not spare them. He prepared two hundred men with him and tied the banner for him. Then Ghailib ibn Abdullah ¹⁵⁹ arrived from an expedition on which Allah had granted him victory. The Messenger of Allah said to al-Zubayr: Sit down! And he sent Ghailib ibn Abdullah with two hundred men. Usama ibn Zayd went out with the expedition until he reached the site of Bashir and his companions' casualties. Ulba ibn Zayd went out with him.

Aflah ibn Sa‘id narrated to me, from Bashir ibn Muhammad ibn ‘Abdullah ibn Zayd, who said: With Ghālib were ‘Uqbah ibn ‘Amr Abū Mas‘ūd, Ka‘b ibn ‘Ujrah, Usāmah ibn Zayd, and ‘Ulbah ibn Zayd. When Ghālib drew near to them, he sent out scouts. He sent ‘Ulbah ibn Zayd with ten men to observe the assembly of their encampments, until he came upon a group of them, then returned to Ghālib and informed him. So Ghālib advanced, marching until, when he was within sight of them at night—and they had gathered, set up their watering places, and grown still—he stood, praised God, and extolled Him as is His due. Then he said: “To proceed, I enjoin you to fear God alone, with no partner, and to obey me and not disobey me, nor oppose any command of mine, for there is no counsel for one who is not obeyed.” Then he paired them together, saying: “O so-and-so, you and so-and-so; O so-and-so, you and so-and-so—let no man separate from his companion—and beware lest any of you return to me and I say: ‘Where is your companion, so-and-so?’ and he says: ‘I do not know.’ And when I say the takbīr (Allāhu Akbar), then say the takbīr.” He said: So he said the takbīr, and they said the takbīr, and they drew their swords. He said: We surrounded the settlement, and in the settlement were camels, and they had brought their livestock to water. The men came out to us and fought for a while, so we plied our swords among them as we wished, while we proclaimed our battle cry: “Death! Death!” And Usāmah ibn Zayd went out in pursuit of a man among them called Nuhayk ibn Mirdās, and he went far. We took control of the settlement, killed whom we killed, and took the women and livestock. Then our commander said: “Where is Usāmah ibn Zayd?” He came after an hour of the night, and our commander rebuked him severely, saying: “Did you not see what I commanded you?” He said: “I went out in pursuit of a man who was mocking me, until when I drew near and struck him with the sword, he said: ‘There is no god but Allah (Lā ilāha illā Allāh)!’” Our commander said: “Did you sheathe your sword?” He said: “No, by Allah, I did not until I brought him to the jaws of death (Sha‘ūb).” He said: We said: “By Allah, evil is what you did and what you brought! You kill a man who says: ‘There is no god but Allah’?” So he regretted it and was filled with remorse. He said: And we drove the camels, sheep, and dependents, and their shares were ten camels per man, or their equivalent in sheep. And a camel (jazūr) was counted as ten sheep. And Shibl ibn al-‘Alā’ narrated to me, from Ibrāhīm ibn Huwayṣah, from his father, from Usāmah ibn Zayd, who said: Our commander had made a pact of brotherhood between me and Abū Sa‘īd al-Khudrī. Usāmah said: When I struck him (the man), I felt intense distress within myself, until I saw myself unable to eat food until I arrived in Medina. So I came to the Messenger of God, may God bless him and grant him peace, and he kissed me, embraced me, and I embraced him. Then he said to me: “O Usāmah, tell me about your expedition.” Usāmah said: So Usāmah began to tell him the account, until he reached the story of the man he had killed. The Messenger of God, may God bless him and grant him peace, said: “You killed him, O Usāmah, when he had said: ‘There is no god but Allah’?” He said: I began to say: “O Messenger of God, he only said it as a refuge from being killed.” The Messenger of God, may God bless him and grant him peace, said: “Did you not split open his heart to know whether he was truthful or lying?” Usāmah said: “I will not kill anyone who says: ‘There is no god but Allah.’” Usāmah said: And I wished that I had not embraced Islam until that day. Ma‘mar ibn Rāshid narrated to me, from al-Zuhrī, from ‘Aṭā’ ibn Yazīd al-Laythī, from ‘Ubaydullah ibn ‘Adī ibn al-Khiyār, from al-Miqdād ibn ‘Amr, who said: I said: “O Messenger of God! What do you think of a man from the disbelievers who fights me, and strikes one of my hands with a sword, cutting it off, then takes refuge from me behind a tree and says: ‘I have submitted to God (Aslamtu lillāh)’—should I kill him after he has said it?” The Messenger of God, may God bless him and grant him peace, said: “Do not kill him!” He said: “But if I killed him, then what?” He said: “Then he would be in the station you were in before you killed him, and you would be in his station before he spoke the word he spoke.” The Expedition of Banī ‘Abd ibn Tha‘labah, led by Ghālib ibn ‘Abdullah, to al-Mayfa‘ah in Ramaḍān of the year seven. ‘Abdullah ibn Ja‘far narrated to me, from Ibn Abī ‘Awn, from Ya‘qūb ibn ‘Utbah, who said: When the Messenger of God, may God bless him and grant him peace, returned from the expedition of al-Kudr, he stayed for as many days as God willed. Then his freedman Yasār said to him: “O Messenger of God, I know of a vulnerable spot among Banī ‘Abd ibn Tha‘labah, so send me with (someone) to them.” So the Prophet, may God bless him and grant him peace, sent Ghālib ibn ‘Abdullah with him, with one hundred and thirty men. Yasār set out with them, leading them off the main road until their provisions ran out and they became exhausted, and they divided the dates by count. While the people were one night, after their opinion of Yasār had worsened, and they thought his Islam was not genuine, they reached a place that had been hollowed out by a flood. When Yasār saw it, he said the takbīr and said: “By Allah, you have attained your goal! Take this hollowed path until it ends for you.” So the people marched in it for a while, with a faint sound, speaking only in whispers, until they reached a lava field (ḥarrah) ridge. Yasār said to his companions: “If a man with a loud voice shouted, he would make the people hear, so decide on your plan!” Ghālib said: “Take us, O Yasār, you and I, and leave the people in ambush.” So they did, and they went out until, when they were within sight of the people, they heard the sound of men, shepherds, and milking. They returned quickly and reached their companions. Then they all advanced until, when they were near the clan, their commander Ghālib exhorted them, encouraged them to jihad, forbade them from going too far in pursuit, paired them together, and said: “When I say the takbīr, then say the takbīr.” So he said the takbīr, and they all said the takbīr with him, and they fell upon the midst of their encampments. They drove off camels and sheep, killed those who confronted them, and encountered them that night at a watering place called al-Mayfa‘ah. He said: And they drove the livestock and brought it down to Medina, and it was not heard that they brought any captives. The Expedition of Bashīr ibn Sa‘d to al-Jināb in the year seven. Yaḥyā ibn ‘Abd al-‘Azīz narrated to me, from Bashīr ibn Muḥammad ibn ‘Abdullah ibn Zayd, who said: A man from Ashja‘, called Ḥusayl ibn Nuwayrah, came—and he had been the guide of the Prophet, may God bless him and grant him peace, to Khaybar. The Messenger of God, may God bless him and grant him peace, said to him: “Where from, O Ḥusayl?” He said: “I have come from al-Jināb.” The Messenger of God, may God bless him and grant him peace, said: “What is behind you?” He said: “I left a gathering of Ghatafān at al-Jināb; ‘Uyaynah has sent to them, saying to them: ‘Either you march to us, or we march to you.’ So they sent back to him: ‘March to us, so that we may all advance together against Muḥammad.’ They intend you or some of your outlying regions.”

So the Messenger of Allah (may Allah bless him and grant him peace) called Abu Bakr and 'Umar (may Allah be pleased with them both) and mentioned that to them. They both said together: "Send Bashir ibn Sa'd!" So the Messenger of Allah (may Allah bless him and grant him peace) called Bashir, tied a banner for him, and sent with him three hundred men, commanding them to travel by night and conceal themselves by day. Husayl ibn Nuwayrah went out with them as a guide. They traveled by night and concealed themselves by day until they reached the lower part of Khaybar, and they alighted at Sila'h (a place). Then they set out from Sila'h until they drew near the people. The guide said to them: "Between you and the people is two-thirds of a day or half of it. If you wish, you can conceal yourselves and I will go out as a scout for you until I bring you news; or if you wish, we can all travel together." They said: "Rather, we send you ahead." So they sent him ahead. He was absent from them for a while, then returned to them and said: "These are the first of their livestock. Would you like to raid them?" The companions of the Prophet (may Allah bless him and grant him peace) differed. Some of them said: "If we raid now, the men and the watering-place will be alerted against us." Others said: "We take as spoils what appears to us, then we seek the people." So they resolved upon the camels, and they captured many camels, filling their hands with them. The shepherds scattered and fled swiftly. Then they became wary of the gathered force, so the gathered force scattered and they were cautious, and they (the enemy) retreated to the high ground of their land. Bashir set out with his companions until he came to their dwellings, and found them empty, with no one there. So he returned with the camels. When they were at Sila'h on their return, they encountered a spy of 'Uyaynah and killed him. Then they encountered the gathered force of 'Uyaynah, while 'Uyaynah was unaware of them. They skirmished with them, then the gathered force of 'Uyaynah was routed, and the companions of the Prophet (may Allah bless him and grant him peace) pursued them, capturing one or two men from them as prisoners. They brought them to the Prophet (may Allah bless him and grant him peace), and they embraced Islam, so the Prophet (may Allah bless him and grant him peace) sent them away. They said: Al-Harith ibn 'Awf al-Murri was an ally of 'Uyaynah. He met him fleeing on a fine horse of his, galloping swiftly. Al-Harith stopped him and said: "No, I cannot! The pursuit is behind me! The companions of Muhammad!" while he was galloping. Al-Harith ibn 'Awf said: "Do you not see what state you are in? Muhammad has trampled the land, and you are in a position of no consequence." Al-Harith said: "So I moved aside from the path of Muhammad's horses until I could see them while they could not see me. I stayed from when the sun declined until night, and I saw no one—and they only sought him due to the terror that had entered him." He said: "I met him after that." Al-Harith said: "I stayed in a place until night, and I saw no pursuit." 'Uyaynah said: "That is it. I feared captivity, and my standing with Muhammad is what you know on more than one occasion." Al-Harith said: "O man, you have seen, and we have seen with you, a clear matter concerning Banu al-Nadir, the Day of the Trench, Qurayzah, and before that Qaynuqa', and in Khaybar. They were the mightiest of all the Jews of the Hijaz; they were acknowledged for courage and generosity, and they were people of fortified fortresses and palm groves. By Allah, the Arabs used to seek refuge with them and be protected by them. Harithah ibn al-Aws marched when there was what occurred between them and their people, and they were protected by them from the people. Then you have seen when he (Muhammad) descended upon them, how that valor vanished and how they were overcome." 'Uyaynah said: "By Allah, that is so, but my soul does not let me rest." Al-Harith said: "Then enter into (submission to) Muhammad." He said: "Should I become a follower? People have preceded him, and they look down on those who come after them, saying: 'We witnessed Badr and other battles.'" Al-Harith said: "It is as you see. If we had gone to him earlier, we would have been among the elite of his companions. His people after them remain in a truce with him, and he will strike them a blow; the matter has not been settled for him." 'Uyaynah said: "By Allah, I see (the truth)!" So they agreed together, intending to emigrate and come to the Prophet (may Allah bless him and grant him peace), until Farwah ibn Hubayrah al-Qushayri passed by them, intending 'Umrah, while they were arguing. They told him what they were discussing and what they intended. Farwah said: "Would you wait until you see what his people do during this period they are in, and I will bring you news of them?" So they postponed coming to the Messenger of Allah (may Allah bless him and grant him peace). Farwah went on until he arrived in Mecca and sought information about their affairs. He found the people (Quraysh) still in enmity toward the Prophet (may Allah bless him and grant him peace), not intending to submit willingly ever. He informed them of what Muhammad had done to the people of Khaybar. Farwah said: "I have left the chiefs of the desert dwellers in the same state of enmity toward Muhammad as you are." Quraysh said: "What is the opinion, for you are the chief of the tent-dwellers?" He said: "We break this truce that is between you and him, and we rally the Arabs, then we attack him in the heart of his home." He stayed for days, moving among the assemblies of Quraysh. Nawfal ibn Mu'awiyah al-Dili heard of him, so he came down from his desert and informed him of what he had said to Quraysh. Nawfal said: "Then I will find something with you! I have come now because of your arrival, as it reached me. We have a nearby enemy whose home is close, and they are the repository of Muhammad's sincerity; they do not conceal a single matter of our affairs from him." He said: "Who are they?" He said: "Khuza'ah." He said: "May Khuza'ah be disgraced! Their oath has failed them!" Farwah said: "So what?" He said: "I seek Quraysh's help to aid us against them." Farwah said: "I will suffice you." So he met their chiefs—Safwan ibn Umayyah, 'Abdullah ibn Abi Rabi'ah, and Suhayl ibn 'Amr—and said: "Do you not see what has befallen you? You have been content to repel Muhammad with ease." They said: "What should we do?" He said: "You aid Nawfal ibn Mu'awiyah against his enemy and your enemy." They said: "Then Muhammad would attack us in a way we cannot withstand, and he would overcome us by force, and we would submit to his judgment, while we are now in a truce and upon our religion." So he met Nawfal ibn Mu'awiyah and said: "There is nothing with the people." He returned and met 'Uyaynah and al-Harith, informed them, and said: "I saw his people have become certain against him, so they have drawn near the man and considered the matter carefully. So they advanced one foot and delayed the other." The Expedition of the Fulfilled 'Umrah Muhammad ibn 'Abdullah narrated to me, from al-Zuhri, and Ibn Abi Habibah, from Dawud ibn al-Husayn, and Mu'adh ibn Muhammad, from Muhammad ibn Yahya ibn Habban, and 'Abdullah ibn Ja'far, and Ibn Abi Sabrah, and Abu Ma'shar—each of them narrated to me a portion of this hadith, and others whom I did not name, so I wrote down all that they narrated to me. They said: When the new moon of Dhu al-Qa'dah in the year seven AH entered, the Messenger of Allah (may Allah bless him and grant him peace) commanded his companions to perform 'Umrah—as fulfillment of their 'Umrah—and that no one who had witnessed al-Hudaybiyyah should stay behind. No one who had witnessed it stayed behind except men who had been martyred at Khaybar and men who had died. And some Muslims besides the people of al-Hudaybiyyah, who had not witnessed the treaty of al-Hudaybiyyah, went out with the Messenger of Allah (may Allah bless him and grant him peace) as 'Umrah performers. The Muslims in the 'Umrah of Fulfillment were two thousand. Kharijah ibn 'Abdullah narrated to me, from Dawud ibn al-Husayn, from 'Ikrimah, from Ibn 'Abbas, who said: The Messenger of Allah (may Allah bless him and grant him peace) set out in Dhu al-Qa'dah in the year seven AH, four months after his return (from Khaybar), and it is the month in which the polytheists had prevented him, according to the word of Allah.

Almighty God said: "The sacred month is for the sacred month, and for [violated] sanctities there is legal retribution." ¹⁶⁰ He says: Just as they prevented you from the House, so perform 'Umrah ¹⁶¹ in the following year. Some men from the Arabs present in Medina said: "By God, O Messenger of God, we have no provisions and no one to feed us." So the Messenger of God, peace and blessings be upon him, commanded the Muslims to spend in the way of God, to give charity, and not to withhold their hands lest they perish. They said: "O Messenger of God, with what should we give charity when one of us finds nothing?" The Messenger of God, peace and blessings be upon him, said: "With whatever is available, even if it is half a date, or even a misqs ¹⁶² which one of you carries in the way of God." Then God Almighty revealed concerning that: "And spend in the way of God and do not throw yourselves into destruction." ¹⁶³ He said: It was revealed concerning the abandonment of spending in the way of God. Al-Thawri narrated to me from Mansur ibn al-Mu'tamir from Abu Salih from Ibn 'Abbas, who said: "Provide enjoyment in the way of God, even with a misqs, and do not throw yourself into destruction." Al-Thawri narrated to me from al-A'mash from Abu Wa'il from Hudhayfa, who said: "This verse was revealed concerning the abandonment of spending in the way of God." Ibn Mawhib narrated to me from Muhammad ibn Ibrahim ibn al-Harith, who said: "The Messenger of God, peace and blessings be upon him, drove sixty sacrificial camels ¹⁶⁴ in the treaty." Ghanim ibn Abi Ghanim narrated to me from 'Ubayd Allah ibn Yinar, who said: "The Messenger of God, peace and blessings be upon him, appointed Najiya ibn Jundub al-Aslami over his sacrificial animals, to drive them ahead of him seeking pasture among the trees, along with four young men from Aslam." 'Abd al-Rahman ibn al-Harith narrated to me from 'Ubayd ibn Abi Ruhm, who said: "I was among those who drove the sacrificial animals and rode on the budn ¹⁶⁵." Muhammad ibn Nu'aym narrated to me from his father from Abu Hurayra, may God be pleased with him, who said: "I was among those who accompanied the budn, driving them." Yunus ibn Muhammad narrated to me from Shu'ba, the freed slave of Ibn 'Abbas, who said: "The Messenger of God, peace and blessings be upon him, garlanded his sacrificial animals with his own hand, himself." Mu'adh ibn Muhammad narrated to me from 'Asim ibn 'Umar, who said: "The Messenger of God, peace and blessings be upon him, carried weapons, helmets, coats of mail, and spears, and led a hundred horses. When he reached Dhu al-Hulayfa ¹⁶⁶, he sent the horses ahead of him—a hundred horses under the command of Muhammad ibn Maslama. He sent the weapons ahead and appointed Bashir ibn Sa'd over them. It was said: 'O Messenger of God! You have carried weapons, but they stipulated that we should not enter upon them except with the weapons of a traveler: swords in scabbards!' The Messenger of God, peace and blessings be upon him, said: 'We will not enter the sanctuary ¹⁶⁷ with them, but they will be near us. If a disturbance from the people arises, the weapons will be close to us.' It was said: 'O Messenger of God! Do you fear Quraysh ¹⁶⁸ regarding that?' The Messenger of God, peace and blessings be upon him, remained silent and sent the budn ahead." Ibn Abi Sabra narrated to me from Musa ibn Maysara from Jabir ibn 'Abd Allah, who said: "The Messenger of God, peace and blessings be upon him, entered the state of ihram ¹⁶⁹ from the door of the mosque because he took the road to al-Fur' ¹⁷⁰. Were it not for that, he would have declared his intention from al-Bayda' ¹⁷¹." Ibn Abi Sabra narrated to me from Musa ibn Maysara from 'Abd Allah ibn Abi Qatada from his father, who said: "We traveled during the 'Umrat al-Qadiyya ¹⁷² via al-Fur'. My companions entered ihram except me. I saw a wild donkey, attacked it, and killed it. I came to my companions; some ate and some refrained. I asked the Prophet, peace and blessings be upon him, and he said: 'Eat!'" Abu Qatada said: "Then he performed the Farewell Pilgrimage ¹⁷³. He entered ihram from al-Bayda', but this 'Umra was from the mosque because his route did not pass by al-Bayda'." Ibn Waqid said: "The Messenger of God, peace and blessings be upon him, proceeded, reciting the talbiya ¹⁷⁴, and the Muslims recited the talbiya. Muhammad ibn Maslama went ahead with the horses to Marr al-Zahran ¹⁷⁵. There he found a group of Quraysh. They asked Muhammad ibn Maslama, and he said: 'This is the Messenger of God; he will arrive at this station tomorrow, God willing.' They saw many weapons with Bashir ibn Sa'd, so they went quickly until they came to Quraysh and informed them of what they had seen of horses and weapons. Quraysh became alarmed and said: 'By God, we have not committed any offense, and we are adhering to our treaty and our term. Why would Muhammad attack us with his companions?' The Messenger of God, peace and blessings be upon him, alighted at Marr al-Zahran. He sent the weapons ahead to Batn Ya'jaj ¹⁷⁶, where he could see the boundary markers of the sanctuary. Quraysh sent Mikraz ibn Hafs ibn al-Ahnaf with a group of Quraysh until they met him at Batn Ya'jaj. The Messenger of God, peace and blessings be upon him, was with his companions, and the sacrificial animals and weapons had caught up. They said: 'O Muhammad! By God, we have never known you, young or old, to be treacherous! You enter the sanctuary with weapons against your people, while you stipulated that you would only enter with the weapons of a traveler: swords in scabbards!' The Messenger of God, peace and blessings be upon him, said: 'We will not enter it except in that manner.' Then he quickly returned with his companions to Mecca and said: 'Muhammad will not enter with weapons, and he is adhering to the condition he made with you.' When Mikraz brought the news of the Prophet, peace and blessings be upon him, Quraysh left Mecca for the mountain tops, vacating Mecca, and said: 'We will not look at him or his companions.' The Messenger of God, peace and blessings be upon him, ordered the sacrificial animals to be brought ahead of him until they were halted at Dhu Tuwa ¹⁷⁷. The Messenger of God, peace and blessings be upon him, and his companions, may God have mercy on them, set out. The Messenger of God, peace and blessings be upon him, was on his she-camel al-Qaswa' ¹⁷⁸, and his companions surrounded the Messenger of God, peace and blessings be upon him, wearing their swords over their shoulders, reciting the talbiya. When he reached Dhu Tuwa, the Messenger of God, peace and blessings be upon him, stopped on his she-camel al-Qaswa', with the Muslims around him. Then he entered through the pass that leads to al-Hajun ¹⁷⁹ on his she-camel al-Qaswa', with Ibn Rawaha holding the reins of his mount. Sa'id ibn Muslim narrated to me from Zayd ibn Qusayt from 'Ubayd ibn Khadij from a man among the companions of the Prophet, peace and blessings be upon him, that the Prophet, peace and blessings be upon him, did not cease the talbiya until he came to the 'urush ¹⁸⁰ of Mecca. Usama ibn Zayd narrated to me from 'Amr ibn Shu'ayb from his father from his grandfather that the Prophet, peace and blessings be upon him, recited the talbiya until he touched the Black Stone ¹⁸¹. 'A'idh ibn Yahya narrated to me from Abu al-Huwayrith, who said: "The Messenger of God, peace and blessings be upon him, left behind two hundred men with the weapons, under the command of Aws ibn Khawli." Ya'qub ibn Muhammad narrated to me from 'Abd al-Rahman ibn 'Abd Allah ibn Abi Sa'sa'a from al-Harith ibn 'Abd Allah ibn Ka'b from Umm 'Umara ¹⁸², who said: "I witnessed the 'Umrat al-Qadiyya with the Messenger of God, peace and blessings be upon him, and I had witnessed al-Hudaybiyya ¹⁸³. It is as if I am looking at the Prophet, peace and blessings be upon him, when he reached the House, while he was on his mount and Ibn Rawaha was holding the reins of his mount—the Muslims had lined up for him—when he approached the corner until he reached it. He touched the Black Stone with his curved stick ¹⁸⁴, with his garment draped under his right arm and over his left shoulder ¹⁸⁵, on his mount, while the Muslims circumambulated with him, having draped their garments similarly. 'Abd Allah ibn Rawaha was saying: 'Leave, O sons of disbelievers, from his path! ... Verily I testify that he is His Messenger, Truly, and all good is in his path. ... We have killed you for its interpretation ¹⁸⁶, Just as we struck you for its revelation ¹⁸⁷, ... A blow that removes the heads from their resting place, And makes the friend forget his friend.' 'Umar ibn al-Khattab said: 'O Ibn Rawaha!' The Messenger of God, peace and blessings be upon him, said: 'O 'Umar, I am listening!' So 'Umar fell silent."

Isma'il ibn 'Abbas narrated to me from Thabit ibn al-'Ajlan from 'Ata' ibn Abi Rabah, who said: Gabriel, peace be upon him, descended upon the Prophet, may God bless him and grant him peace, and said: 'The polytheists are on the mountain and they see you. Walk between the Yamani ¹⁸⁸ and the Black Stone ¹⁸⁹.' So they did. Ibrahim ibn Isma'il narrated to me from Dawud ibn al-Husayn from 'Ikrimah from Ibn 'Abbas, who said: The Messenger of God, may God bless him and grant him peace, performed the circumambulation of the House and the running between Safa and Marwa on his mount. When it was the seventh circumambulation at Marwa at its completion, and the sacrificial animals had stopped at Marwa, the Messenger of God, may God bless him and grant him peace, said: 'This is the place of sacrifice, and every mountain pass of Mecca is a place of sacrifice.' So he sacrificed at Marwa. Ibn Waqid said: Some people who had not been present at al-Hudaybiyya performed the 'Umra with the Prophet, may God bless him and grant him peace, and they did not sacrifice. As for those who had been present at al-Hudaybiyya and went out in the expedition, they shared in the sacrificial animals. Ya'qub ibn Muhammad narrated to me from 'Abd al-Rahman ibn 'Abd Allah ibn Abi Sa'sa'a from al-Harith ibn 'Abd Allah from Umm 'Umara, who said: No one from the people of al-Hudaybiyya failed to perform the 'Umra of the fulfillment ¹⁹⁰ except those who died or were killed. I went out with some women during al-Hudaybiyya, and we did not pray towards the House, so they shortened their hair at al-Hudaybiyya, then they performed the 'Umra with the Prophet, may God bless him and grant him peace, as a fulfillment of their 'Umra. The Messenger of God, may God bless him and grant him peace, sacrificed between Safa and Marwa. Among those who were present at al-Hudaybiyya and were killed at Khaybar and did not witness the 'Umra of the fulfillment were: Rabi'a ibn Aktham, Rifa'a ibn Masruh ¹⁹¹, Thaqf ibn 'Amr, 'Abd Allah ibn Abi Umayya ibn Wahb al-Asadi, Abu Diyah, al-Harith ibn Hatib, 'Adi ibn Murra ibn Suraqa, Aws ibn Habib, Unayf ibn Wa'ila, Mas'ud ibn Sa'd al-Zurafi, Bishr ibn al-Bara', and 'Amir ibn al-Akwa'. Ibn 'Abbas, may God be pleased with him, used to narrate that the Messenger of God, may God bless him and grant him peace, ordered them during the fulfillment to offer sacrifices. Whoever found a camel ¹⁹² from the camels sacrificed it, and whoever did not find a camel, he permitted them to sacrifice a cow. So so-and-so came with cows that the people bought from him. Hizam ibn Hisham narrated to me from his father that Khirash ibn Umayya shaved the head of the Messenger of God, may God bless him and grant him peace, at Marwa. 'Abd al-Hamid ibn Ja'far narrated to me from Muhammad ibn Yahya ibn Hibban that the one who shaved him was Ma'mar ibn 'Abd Allah al-'Adawi. 'Ali ibn 'Umar narrated to me from 'Abd Allah ibn Muhammad ibn 'Aqil from Sa'id ibn al-Musayyab, who said: When the Messenger of God, may God bless him and grant him peace, completed his rites, he entered the House and remained there until Bilal gave the call to the noon prayer on top of the Ka'ba; the Messenger of God, may God bless him and grant him peace, had ordered him to do that. 'Ikrima ibn Abi Jahl said: God has honored...

1. wasq : A unit of dry measure, approximately 60 sa' (about 130-150 kg).
2. bāṭilan : Meaning 'for free' or 'without compensation'.
3. al-Katība : A specific land or estate in Khaybar, possibly a fortified area or a large agricultural tract.
4. lam yūjif : Literally 'they did not spur horses', meaning the Muslims did not fight or exert military effort to acquire it.
5. al-Shaqq wa al-Naṭā : Two districts or areas in Khaybar.
6. khamsa baʿarāt : Literally 'five camel droppings', but here meaning five marked lots or tokens used for drawing lots.
7. Muḥammad : Probably Muhammad ibn Ishaq or another narrator; the text is ambiguous.
8. ṣāʿ : A unit of dry measure, approximately 2.5-3 kg.
9. ṭuʿma : A stipend or allotment of food from the produce of land.
10. Buḥayna bint al-Ḥārith : The name is likely 'Buḥayna' or 'Buḥayna'; the text has 'Buḥayna'.
11. wasq : A measure of volume, approximately 60-120 kg of dates or grain.
12. Rahawiyyun : A tribe or group from the region of Rahaw, possibly in Yemen.
13. tu'ma : A grant or stipend of food or produce, often from land.
14. khums : The one-fifth share of war booty allocated to God, the Prophet, his relatives, orphans, the poor, and travelers.
15. Jad : A place in Khaybar, possibly a well or agricultural land.
16. Dariyyun : A group from the tribe of Banu al-Dar, originally from Syria.
17. Ash'ariyyun : The tribe of al-Ash'ari, from Yemen.
18. dhawu al-qurba : The near of kin of the Prophet, specifically Banu Hashim and Banu al-Muttalib.
19. Jahiliyya : The pre-Islamic period of ignorance.
20. sha'b : The ravine or mountain pass where the Prophet and his clan were besieged.
21. sadaqat : Charitable alms, here referring to the collected zakat or taxes.
22. tusirran : What you are hiding; the Prophet sensed they had a request.
23. sahmayn : The two shares: the share of the near of kin and the share of orphans and the poor from the khums.
24. sa' : A measure of volume, approximately 2.5-3 kg.
25. mudd : A smaller measure, about 0.5-0.75 kg.
26. Muhajirun : The early Muslims who emigrated from Mecca to Medina.
27. Umm Ruman bint Amir ibn Uwaymir al-Kinaniyya : The wife of Abu Bakr and mother of Aisha and Abd al-Rahman.
28. khums : The one-fifth share of war booty allocated to God, the Prophet, his relatives, orphans, the poor, and travelers.
29. tu'ma : A stipend or grant of land or property given as a source of income.
30. al-Natat : A district or fortress in Khaybar.
31. Abu al-Diyyah : A companion of the Prophet; his name is sometimes given as Abu al-Diyyah or Abu al-Dahhak.
32. Unayf ibn Wa'ila : A companion martyred at Khaybar; his name is also recorded as Unayf ibn Wa'ila.
33. al-Katiba : A fortress or district in Khaybar.
34. al-Shaqq : A fortress or district in Khaybar.
35. qarn : A peer, opponent, or adversary in battle.
36. ankab : Broken, defeated, or prostrate.
37. taha 'alayhi : Fell upon him, i.e., scavengers descended on his corpse.
38. rihan : Wagers or bets placed on the outcome of an event.
39. hayz : Party, group, or faction supporting a side in a wager.
40. al-ayman : Omens, portents, or divinations; here, unfavorable signs.
41. al-Haram : The sacred precinct of Mecca.
42. al-Thaniyya al-Bayda' : A white mountain pass near Mecca.
43. al-qati' : The cutter; a derogatory term used by Quraysh for the Prophet Muhammad, implying he cuts off family ties.
44. Safiyya : Safiyya bint Huyayy, a Jewish woman taken captive at Khaybar, later married to the Prophet.
45. as-Sahba' : A place between Khaybar and Medina, about 12 miles from Khaybar.
46. Thibar : A place about 6 miles from Khaybar.
47. al-Hays : A dish made of dates, clarified butter, and dried curd.
48. sawiq : A type of porridge made from ground wheat or barley.
49. al-anta' : Leather mats used as platters or dining surfaces.
50. takbir : Saying 'Allahu Akbar' (Allah is the Greatest).
51. Burma : A place or route on the way to Wadi al-Qura.
52. Mid'am : A black slave given to the Prophet, killed by an arrow at Wadi al-Qura.
53. atam : Fortresses or strongholds, often used for Jewish settlements.
54. sa'm 'a'ir : A stray or random arrow.
55. shirak : A sandal-strap or thong.
56. amsaw : They reached evening; i.e., they fought until evening.
57. Tayma' : An oasis in northwestern Arabia, home to a Jewish community.
58. jizya : A tax paid by non-Muslims under Islamic rule.
59. iḥtabā : Sitting with knees drawn up and arms wrapped around them, a posture of alertness.
60. istirjāʿ : Saying 'Inna lillahi wa inna ilayhi raji'un' (Indeed we belong to Allah and to Him we shall return), an expression of grief or resignation.
61. adhān : The Islamic call to prayer.
62. rakʿatay al-fajr : The two voluntary rak'ahs before the obligatory dawn prayer.
63. iqāmah : The second call to prayer, signaling the start of the congregational prayer.
64. salām : The greeting of peace that concludes the prayer.
65. ʿishāʾ : The night prayer.
66. lam yahujhu : He did not harm or rebuke her.
67. qawm : People, tribe, or community.
68. qaṭʿuhu : Cutting or pruning; possibly referring to irrigation or harvesting.
69. maghfirah : Forgiveness; here possibly a place of forgiveness or blessing.
70. ʿumrat al-qaḍiyyah : The 'Umrah of fulfillment, referring to the treaty of Hudaybiyyah.
71. Allāhu akbar : Allah is the Greatest.
72. jadhaʿah : A young female camel in its fourth year.
73. ḥiqqah : A female camel in its third year.
74. bint labūn : A female camel in its second year.
75. bint makhāḍ : A female camel in its first year.
76. qasāmah : A collective oath taken by fifty men to establish guilt or innocence in homicide cases.
77. Jāhiliyyah : The pre-Islamic period of ignorance.
78. Anṣārī : A member of the Ansar, the Medinan helpers of the Prophet.
79. diyah : Blood money; compensation paid to the victim's family in cases of homicide or bodily harm.
80. qasamah : A legal procedure involving oaths taken by the plaintiff's tribe to establish liability for a murder when there is insufficient evidence.
81. a'laj : Non-Arab laborers or slaves, often from Syria or other regions.
82. muwarraf urafaha : Raised its walls or structures; possibly referring to marking boundaries or building enclosures.
83. tuhmatina wa zannatina : Our suspicion and mistrust; indicating that the Jews are the primary suspects.
84. Muhajirun : The early Muslims who emigrated from Mecca to Medina with the Prophet.
85. Ansar : The Medinan Muslims who supported the Prophet and the Muhajirun.
86. qussam : Dividers or distributors; officials appointed to divide land or spoils.
87. ru'us : Heads or leaders; here referring to the tribal leaders or representatives assigned to each share.
88. al-Shaqq wa al-Natah : Two districts or areas of Khaybar; al-Shaqq and al-Natah were parts of the Khaybar oasis.
89. al-'ayn : The eye; possibly a container or a hole used for casting lots.
90. mahdud : Defined or limited; here meaning that 'Asim had a predetermined share.
91. al-Siham : Shares or lots; 'Ubayd al-Siham means 'Ubayd of the shares.
92. siham : Shares; plural of sahm, referring to the allotted portions of land.
93. yastakhlish : He would extract or take out; here meaning he would acquire their shares through exchange or purchase.
94. Umar : Umar ibn al-Khattab, the second Caliph of Islam.
95. Khaybar : An oasis north of Medina, conquered by Muslims in 628 CE.
96. wives of the Prophet : The wives of the Prophet Muhammad.
97. food : Provisions or stipend from the conquered lands.
98. Messenger of Allah : The Prophet Muhammad.
99. fort : A fortified area in Khaybar.
100. food measures : A fixed quantity of food, typically dates or grain.
101. Aisha : Aisha bint Abi Bakr, wife of the Prophet.
102. Hafsa : Hafsa bint Umar, wife of the Prophet.
103. Ibn al-Khattab : Umar ibn al-Khattab.
104. Marwan : Marwan ibn al-Hakam, a Umayyad governor.
105. Ash'aris : A tribe or group from Yemen.
106. Uthman ibn Affan : The third Caliph of Islam.
107. wasqs : A measure of volume, about 60 sa' (approx. 130 kg).
108. dinars : Gold coins.
109. Ruhawiyyun : People from Ruhawa, a place in Yemen.
110. Mu'awiya ibn Abi Sufyan : The first Umayyad Caliph.
111. Abu Abdullah : Muhammad ibn Ishaq, the author of this work.
112. Medina : The city of the Prophet in Arabia.
113. Usama ibn Zayd : A companion of the Prophet, son of Zayd ibn Haritha.
114. Emigrants : Muslims who migrated from Mecca to Medina.
115. Helpers : Muslims of Medina who supported the Emigrants.
116. Wadi al-Qura : A valley north of Medina.
117. Zayd ibn Thabit : A companion and scribe of the Prophet.
118. Abd al-Rahman ibn Awf : A prominent companion of the Prophet.
119. Umar ibn Abi Salama : A companion, stepson of the Prophet.
120. Amir ibn Rabi'a : A companion of the Prophet.
121. Mu'ayqib : A companion, keeper of the Prophet's seal.
122. Abdullah ibn al-Arqam : A companion of the Prophet.
123. Banu Ja'far : The family of Ja'far ibn Abi Talib.
124. Amr ibn Suraqa : A companion of the Prophet.
125. Abdullah and Ubaydullah : Sons of Umar ibn al-Khattab.
126. Shu'aym : A companion, possibly Shu'aym ibn Hisham.
127. Ibn Abdullah ibn Jahsh : A companion, son of Abdullah ibn Jahsh.
128. Ibn Abi Bakr : A son of Abu Bakr, possibly Muhammad or Abd al-Rahman.
129. Umar : Possibly Umar ibn al-Khattab himself.
130. Ubayy ibn Ka'b : A companion and reciter of the Quran.
131. Mu'adh ibn Afra' : A companion of the Prophet.
132. Abu Talha and Jubayr : Companions; Abu Talha is Zayd ibn Sahl.
133. Jabbar ibn Abdullah ibn Rabab : A companion of the Prophet.
134. Malik ibn Sa'sa'a and Jabir ibn Abdullah ibn Umar : Companions; Jabir is likely Jabir ibn Abdullah al-Ansari.
135. Salama ibn Salama : A companion of the Prophet.
136. Abd al-Rahman ibn Thabit and Ibn Abi Shurayq : Companions.
137. Abu Abs ibn Jabr : A companion of the Prophet.
138. Muhammad ibn Maslama : A companion of the Prophet.
139. Abbad ibn Tariq : A companion of the Prophet.
140. Jabr ibn Atik : A companion of the Prophet.
141. Ibn al-Harith ibn Qays : A companion, possibly from the Ansar.
142. Ibn Jarma and al-Dahhak : Companions.
143. Fadak : An oasis near Khaybar.
144. Hijaz : The western region of Arabia including Mecca and Medina.
145. Turaba : A place in the region of Najd.
146. Sha'ban : The eighth month of the Islamic calendar.
147. year seven : 7 AH (628-629 CE).
148. Hawazin : A large Arab tribe.
149. Banu Hilal : An Arab tribe.
150. Najdiyya : A route through the Najd region.
151. al-Jadr : A place name.
152. Khath'am : An Arab tribe.
153. Najd : The central plateau of Arabia.
154. Bashir ibn Sa'd : A companion of the Prophet.
155. Banu Murra : A sub-tribe of Ghatafan.
156. Murrites : Members of the Banu Murra tribe.
157. Ulba ibn Zayd al-Harithi : A companion of the Prophet.
158. al-Zubayr ibn al-Awwam : A prominent companion and cousin of the Prophet.
159. Ghailib ibn Abdullah : A companion, possibly Ghailib ibn Abdullah al-Laythi.
160. al-shahr al-haram : The sacred month; one of the four months in which fighting is prohibited in pre-Islamic and early Islamic tradition.
161. 'Umra : The lesser pilgrimage to Mecca, which can be performed at any time of the year, as opposed to the Hajj.
162. mishqas : A small arrowhead or a piece of iron used for hunting; here metaphorically for a small contribution.
163. wa la tulqu bi-aydikum ila al-tahluka : Qur'an 2:195; 'do not throw yourselves into destruction'—interpreted as refraining from spending in God's cause.
164. badana : A sacrificial camel or cow; plural budn.
165. budn : Plural of badana; sacrificial camels or cows.
166. Dhu al-Hulayfa : A miqat (station for entering ihram) near Medina, about 10 km from the city.
167. al-haram : The sacred precinct of Mecca, where certain restrictions apply.
168. Quraysh : The dominant tribe of Mecca at the time of the Prophet.
169. ihram : The state of ritual consecration for Hajj or 'Umra, involving specific dress and prohibitions.
170. al-Fur' : A place or route near Medina.
171. al-Bayda' : A place near Dhu al-Hulayfa, often used as a miqat.
172. 'Umrat al-Qadiyya : The 'Umra of the Treaty (of al-Hudaybiyya), performed in 7 AH.
173. Hajjat al-Wada' : The Farewell Pilgrimage, the Prophet's only Hajj in 10 AH.
174. talbiya : The proclamation 'Labbayk Allahumma labbayk...' recited by pilgrims in ihram.
175. Marr al-Zahran : A valley near Mecca, about 20 km from the city.
176. Batn Ya'jaj : A place near the sanctuary boundary.
177. Dhu Tuwa : A place near Mecca, close to the sanctuary.
178. al-Qaswa' : The name of the Prophet's she-camel.
179. al-Hajun : A cemetery in Mecca, near the Ka'ba.
180. 'urush : The buildings or structures of Mecca; possibly the houses or the Ka'ba itself.
181. al-rukn : The Black Stone set in the corner of the Ka'ba.
182. Umm 'Umara : A female companion of the Prophet, known for her participation in battles.
183. al-Hudaybiyya : A place near Mecca where the treaty between the Prophet and Quraysh was signed in 6 AH.
184. mihjan : A curved stick or staff used by the Prophet.
185. mudtabi'an : A state in tawaf where the upper garment is draped under the right arm and over the left shoulder, leaving the right shoulder bare.
186. ta'wil : Interpretation or esoteric meaning of the Qur'an.
187. tanzil : Revelation; the literal descent of the Qur'an.
188. al-Yamani : The corner of the Ka'ba facing Yemen, also known as the Yemeni Corner.
189. al-Aswad : The Black Stone, set in the eastern corner of the Ka'ba.
190. 'Umrat al-Qadiyya : The 'Umra of fulfillment, the compensatory 'Umra performed after the Treaty of Hudaybiyya.
191. Rifa'a ibn Masruh : A companion who was killed at Khaybar.
192. badana : A sacrificial camel, often a large, fat camel.