74. The march to Khaybar in Muḥarram of the year seven

Sirat Ibn Hisham 1299No grade recorded
ذِكْرُ الْمَسِيرِ إلَى خَيْبَرَ فِي الْمُحَرَّمِ سَنَةَ سَبْعٍ [ الْخُرُوجُ إِلَى خَيْبَرَ ] قَالَ مُحَمَّدُ بْنُ إسْحَاقَ: ثُمَّ أَقَامَ رَسُولُ اللَّهِ ﷺ بِالْمَدِينَةِ حِينَ رَجَعَ مِنْ الْحُدَيْبِيَةِ، ذَا الْحَجَّةِ وَبَعْضَ الْمُحَرَّمِ، وَوَلِيَ تِلْكَ الْحَجَّةَ الْمُشْرِكُونَ، ثُمَّ خَرَجَ فِي بَقِيَّةِ الْمُحَرَّمِ إلَى خَيْبَرَ [ اسْتِعْمَالُ نُمَيْلَةَ عَلَى الْمَدِينَةِ ] قَالَ ابْنُ هِشَامٍ: وَاسْتَعْمَلَ عَلَى الْمَدِينَةِ نُمَيْلَةَ بْنَ عَبْدِ اللَّهِ اللَّيْثَيَّ، وَدَفَعَ الرَّايَةَ إلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، وَكَانَتْ بَيْضَاءَ.
✧ Mention of the journey to Khaybar in Muḥarram of the year seven [The departure to Khaybar] Muḥammad b. Isḥāq said: Then the Messenger of God ﷺ remained in Madinah when he returned from al-Ḥudaybiyah, for Dhū al-Ḥijjah and part of Muḥarram, and the polytheists presided over that pilgrimage. Then he departed in the remainder of Muḥarram to Khaybar. [Appointing Numaylah over Madinah] Ibn Hishām said: He appointed Numaylah b. ʿAbd Allāh al-Laythī over Madinah, and he handed the banner to ʿAlī b. Abī Ṭālib ؓ, and it was white.
Sirat Ibn Hisham 1300No grade recorded
[ ارْتِجَازُ ابْنِ الْأَكْوَعِ وَدُعَاءُ الرَّسُولِ لَهُ وَاسْتِشْهَادُهُ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُ بْنُ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ عَنْ أَبِي الْهَيْثَمِ بْنِ نَصْرِ بْنِ دَهْرٍ الْأَسْلَمِيِّ أَنَّ أَبَاهُ حَدَّثَهُ: أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ فِي مَسِيرِهِ إلَى خَيْبَرَ لِعَامِرِ بْنِ الْأَكْوَعِ، وَهُوَ عَمُّ سَلَمَةَ بْنِ عَمْرِو بْنِ الْأَكْوَعِ، وَكَانَ اسْمُ الْأَكْوَعِ سِنَانًا: انْزِلْ يَا بْنَ الْأَكْوَعِ، فَحُدْ لَنَا مِنْ هَنَاتِكَ، قَالَ: فَنَزَلَ يَرْتَجِزُ بِرَسُولِ اللَّهِ ﷺ، فَقَالَ: وَاَللَّهِ لَوْلَا اللَّهُ مَا اهْتَدَيْنَا وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا إنَّا إذَا قَوْمٌ بَغَوْا عَلَيْنَا وَإِنْ أَرَادُوا فِتْنَةً أَبَيْنَا فَأَنْزِلَنْ سَكِينَةً عَلَيْنَا وَثَبِّتْ الْأَقْدَامَ إنْ لَاقَيْنَا فَقَالَ رَسُولُ اللَّهِ ﷺ: يَرْحَمُكَ اللَّهُ؛ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: وَجَبَتْ وَاَللَّهِ يَا رَسُولَ اللَّهِ، لَوْ أَمْتَعْتنَا بِهِ فَقُتِلَ يَوْمَ خَيْبَرَ شَهِيدًا، وَكَانَ قَتَلَهُ، فِيمَا بَلَغَنِي، أَنَّ سَيْفَهُ رَجَعَ عَلَيْهِ وَهُوَ يُقَاتِلُ، فَكَلَمَهُ كَلْمًا شَدِيدًا، فَمَاتَ مِنْهُ؛ فَكَانَ الْمُسْلِمُونَ قَدْ شَكُّوا فِيهِ، وَقَالُوا: إنَّمَا قَتَلَهُ سِلَاحُهُ، حَتَّى سَأَلَ ابْنُ أَخِيهِ سَلَمَةُ بْنُ عَمْرِو بْنِ الْأَكْوَعِ رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ، وَأَخْبَرَهُ بِقَوْلِ النَّاسِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: إنَّهُ لَشَهِيدٌ، وَصَلَّى عَلَيْهِ، فَصَلَّى عَلَيْهِ الْمُسْلِمُونَ
✧ [The rajaz verses of Ibn al-Akwaʿ and the Messenger’s supplication for him and his martyrdom] Ibn Isḥāq said: Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī related to me from Abū al-Haytham b. Naṣr b. Dahr al-Aslamī that his father related to him: that he heard the Messenger of God ﷺ say during his march to Khaybar to ʿĀmir b. al-Akwaʿ—who was the paternal uncle of Salamah b. ʿAmr b. al-Akwaʿ, and the name of al-Akwaʿ was Sinān—: “Dismount, O son of al-Akwaʿ, and let us hear some of your verses.” He said: So he dismounted, reciting rajaz verses to the Messenger of God ﷺ, and said: By God, were it not for God, we would not have been guided, Nor would we have given charity, nor prayed. We are a people who, when others transgress against us, And if they desire dissension, we refuse. So send down tranquility upon us, And make firm our feet when we meet the foe. The Messenger of God ﷺ said: “May God have mercy on you.” ʿUmar b. al-Khaṭṭāb said: “It has become due, by God, O Messenger of God! If only you had let us enjoy him longer.” He was killed on the day of Khaybar as a martyr. The one who killed him, as I have been told, was that his sword recoiled upon him while he was fighting, and inflicted a severe wound upon him, from which he died. The Muslims had been in doubt about him, saying, “It was only his own weapon that killed him,” until his nephew Salamah b. ʿAmr b. al-Akwaʿ asked the Messenger of God ﷺ about that and told him what the people were saying. The Messenger of God ﷺ said: “He is indeed a martyr,” and he prayed over him, and the Muslims prayed over him.
Sirat Ibn Hisham 1301No grade recorded
[ دُعَاءُ الرَّسُولِ لَمَّا أَشْرَفَ عَلَى خَيْبَرَ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ عَطَاءِ بْنِ أَبِي مَرْوَانَ الْأَسْلَمِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي مُعَتِّبِ بْنِ عَمْرٍو: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَشْرَفَ عَلَى خَيْبَرَ قَالَ لِأَصْحَابِهِ، وَأَنَا فِيهِمْ: قِفُوا، ثُمَّ قَالَ: اللَّهُمَّ رَبَّ السَّمَوَاتِ وَمَا أَظْلَلْنَ وَرَبَّ الْأَرَضِينَ وَمَا أَقَلَلْنَ، وَرَبَّ الشَّيَاطِينِ وَمَا أَضَلَلْنَ، وَرَبَّ الرِّيَاحِ وَمَا أَذْرَيْنَ فَإِنَّا نَسْأَلُكَ خَيْرَ هَذِهِ الْقَرْيَةِ وَخَيْرَ أَهْلِهَا وَخَيْرَ مَا فِيهَا، وَنَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ أَهْلِهَا وَشَرِّ مَا فِيهَا، أَقَدِمُوا بِسْمِ اللَّهِ. قَالَ: وَكَانَ يَقُولُهَا عَلَيْهِ السَّلَامُ لِكُلِّ قَرْيَةٍ دَخَلَهَا
✧ Ibn Isḥāq said: Someone I do not suspect narrated to me, from ʿAṭāʾ b. Abī Marwān al-Aslamī, from his father, from Abū Muʿattib b. ʿAmr: When the Messenger of God ﷺ overlooked Khaybar, he said to his companions, while I was among them: 'Stop.' Then he said: 'O God, Lord of the heavens and what they shade, Lord of the earths and what they carry, Lord of the devils and what they lead astray, 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, the evil of its people, and the evil of what is in it. Advance in the name of God.' He said: He ﷺ used to say this for every town he entered.
Sirat Ibn Hisham 1302No grade recorded
[ فِرَارُ أَهْلِ خَيْبَرَ لَمَّا رَأَوْا الرَّسُولَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ إذَا غَزَا قَوْمًا لَمْ يُغِرْ عَلَيْهِمْ حَتَّى يُصْبِحَ، فَإِنْ سَمِعَ أَذَانًا أَمْسَكَ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ. فَنَزَلْنَا خَيْبَرَ لَيْلًا، فَبَاتَ رَسُولُ اللَّهِ ﷺ، حَتَّى إذَا أَصْبَحَ لَمْ يَسْمَعْ أَذَانًا، فَرَكِبَ وَرَكِبْنَا مَعَهُ، فَرَكِبْتُ خَلْفَ أَبِي طَلْحَةَ، وَإِنَّ قَدَمِي لَتَمَسُّ قَدَمَ رَسُولِ اللَّهِ ﷺ، وَاسْتَقْبَلْنَا عُمَّالَ خَيْبَرَ غَادِينَ، قَدْ خَرَجُوا بِمَسَاحِيهِمْ وَمَكَاتِلِهِمْ، فَلَمَّا رَأَوْا رَسُولَ اللَّهِ، ﷺ وَالْجَيْشَ، قَالُوا: مُحَمَّدٌ وَالْجَيْشُ مَعَهُ فَأَدْبَرُوا هُرَّابًا، فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إنَّا إذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنَا هَارُونَ عَنْ حُمَيْدٍ، عَنْ أَنَسٍ بِمِثْلِهِ
✧ [The flight of the people of Khaybar when they saw the Messenger] Ibn Isḥāq said: And one whom I do not suspect narrated to me from Anas b. Mālik, who said: When the Messenger of God ﷺ raided a people, he would not attack them until morning. If he heard the call to prayer, he held back; and if he did not hear the call to prayer, he attacked. We descended upon Khaybar at night, and the Messenger of God ﷺ spent the night there until, when morning came, he did not hear the call to prayer. So he mounted, and we mounted with him. I rode behind Abū Ṭalḥah, and my foot was touching the foot of the Messenger of God ﷺ. We were met by the workers of Khaybar coming out in the morning with their spades and their baskets. When they saw the Messenger of God ﷺ and the army, they said, 'Muḥammad and the army with him!' and turned back in flight. The Messenger of God ﷺ said: 'God is greatest! Khaybar is ruined! When we descend upon the courtyard of a people, evil is the morning of those who were warned.' Ibn Isḥāq said: Hārūn narrated to us from Ḥumayd, from Anas, the like of it.
Sirat Ibn Hisham 1303No grade recorded
[ مَنَازِلُ الرَّسُولِ فِي طَرِيقِهِ إلَى خَيْبَرَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ حِينَ خَرَجَ مِنْ الْمَدِينَةِ إلَى خَيْبَرَ سَلَكَ عَلَى عَصْرٍ، فَبَنَى لَهُ فِيهَا مَسْجِدٌ، ثُمَّ عَلَى الصَّهْبَاءِ، ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ﷺ بِجَيْشِهِ، حَتَّى نَزَلَ بِوَادٍ يُقَالُ لَهُ الرَّجِيعُ، فَنَزَلَ بَيْنَهُمْ وَبَيْنَ غَطَفَانَ، لِيَحُولَ بَيْنَهُمْ وَبَيْنَ أَنْ يُمِدُّوا أَهْلَ خَيْبَرَ، وَكَانُوا لَهُمْ مُظَاهِرِينَ عَلَى رَسُولِ اللَّهِ ﷺ
✧ [The Messenger's stopping places on his route to Khaybar] Ibn Isḥāq said: When the Messenger of God ﷺ went out from Madinah to Khaybar, he took the route of ʿAṣr, and a mosque was built for him there, then on to al-Ṣahbāʾ. Then the Messenger of God ﷺ advanced with his army until he encamped in a valley called al-Rajīʿ. He encamped between them and Ghaṭafān to prevent them from reinforcing the people of Khaybar, for they were supporting them against the Messenger of God ﷺ.
Sirat Ibn Hisham 1304No grade recorded
[ غَطَفَانُ وَمُحَاوَلَتُهُمْ مَعُونَةَ خَيْبَرَ ثُمَّ انْخِذَالُهُمْ ] ) فَبَلَغَنِي أَنَّ غَطَفَانَ لَمَّا سَمِعَتْ بِمَنْزِلِ رَسُولِ اللَّهِ ﷺ مِنْ خَيْبَرَ جَمَعُوا لَهُ، ثُمَّ خَرَجُوا لِيُظَاهِرُوا يَهُودَ عَلَيْهِ، حَتَّى إذَا سَارُوا مَنْقَلَةً سَمِعُوا خَلْفَهُمْ فِي أَمْوَالِهِمْ وَأَهْلِيهِمْ حِسًّا، ظَنُّوا أَنَّ الْقَوْمَ قَدْ خَالَفُوا إلَيْهِمْ، فَرَجَعُوا عَلَى أَعْقَابِهِمْ، فَأَقَامُوا فِي أَهْلِيهِمْ وَأَمْوَالِهِمْ، وَخَلَّوْا بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ خَيْبَرَ
✧ [Ghatafān and their attempt to aid Khaybar, then their falling away] It reached me that Ghatafān, when they heard of the Messenger of God's ﷺ encampment at Khaybar, gathered to oppose him, then went out to support the Jews against him; until when they had travelled a stage, they heard behind them a sound among their possessions and families, and they thought that the people had turned against them, so they returned on their heels, and remained among their families and possessions, and left the way open between the Messenger of God ﷺ and Khaybar.
Sirat Ibn Hisham 1305No grade recorded
[ افْتِتَاحُ رَسُولِ اللَّهِ الْحُصُونَ ] وَتَدَنَّى رَسُولُ اللَّهِ ﷺ الْأَمْوَالَ يَأْخُذُهَا مَالًا مَالًا، وَيَفْتَتِحُهَا حِصْنًا حِصْنًا، فَكَانَ أَوَّلُ حُصُونِهِمْ اُفْتُتِحَ حِصْنُ نَاعِمٍ، وَعِنْدَهُ قُتِلَ مَحْمُودُ بْنُ مَسْلَمَةَ، أُلْقِيَتْ عَلَيْهِ مِنْهُ رَحًا فَقَتَلَتْهُ، ثُمَّ الْقَمُوصُ، حِصْنُ بَنِي أَبِي الْحُقَيْقِ، وَأَصَابَ رَسُولُ اللَّهِ ﷺ مِنْهُمْ سَبَايَا، مِنْهُنَّ صَفِيَّةُ بِنْتُ حُيَيِّ بْنِ أَخْطَبَ، وَكَانَتْ عِنْدَ كِنَانَةَ بْنِ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، وَبِنْتَيْ عَمٍّ لَهَا؛ فَاصْطَفَى رَسُولُ اللَّهِ ﷺ صَفِيَّةَ لِنَفْسِهِ. وَكَانَ دِحْيَةُ بْنُ خَلِيفَةَ الْكَلْبِيُّ قَدْ سَأَلَ رَسُولَ اللَّهِ ﷺ صَفِيَّةَ، فَلَمَّا أَصْفَاهَا لِنَفْسِهِ أَعْطَاهُ ابْنَتَيْ عَمِّهَا، وَفَشَتْ السَّبَايَا مِنْ خَيْبَرَ في الْمُسْلِمِينَ
✧ [The Messenger's conquest of the fortresses] And the Messenger of God ﷺ drew near to the properties, taking them property by property, and conquering them fortress by fortress. The first of their fortresses to be conquered was the fortress of Nāʿim, near which Maḥmūd b. Maslamah was killed: a millstone was thrown upon him from it and killed him. Then al-Qamūṣ, the fortress of Banū Abī al-Ḥuqayq, and the Messenger of God ﷺ obtained captives from them, among whom were Ṣafiyyah bt. Ḥuyayy b. Akhṭab—who had been with Kinānah b. al-Rabīʿ b. Abī al-Ḥuqayq—and two daughters of a paternal uncle of hers. The Messenger of God ﷺ chose Ṣafiyyah for himself. Diḥyah b. Khalīfah al-Kalbī had asked the Messenger of God ﷺ for Ṣafiyyah, but when he chose her for himself, he gave him the two daughters of her paternal uncle. The captives from Khaybar were spread among the Muslims.
Sirat Ibn Hisham 1306No grade recorded
[ نَهَى الرَّسُولُ يَوْمَ خَيْبَرَ عَنْ أَشْيَاءَ ] وَأَكَلَ الْمُسْلِمُونَ لُحُومَ الْحُمُرِ الْأَهْلِيَّةِ مِنْ حُمُرِهَا، فَقَامَ رَسُولُ اللَّهِ ﷺ، فَنَهَى النَّاسَ عَنْ أُمُورٍ سَمَّاهَا لَهُمْ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ ضَمْرَةَ الْفَزَارِيُّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي سَلِيطٍ، عَنْ أَبِيهِ، قَالَ: أَتَانَا نَهْيُ رَسُولِ اللَّهِ ﷺ عَنْ أَكْلِ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ يوم خيبر، وَالْقُدُورُ تَفُورُ بِهَا، فَكَفَأْنَاهَا عَلَى وُجُوهِهَا قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، عَنْ مَكْحُولٍ: أَنَّ رَسُولَ اللَّهِ ﷺ نَهَاهُمْ يَوْمَئِذٍ عَنْ أَرْبَعٍ: عَنْ إتْيَانِ الْحَبَالَى مِنْ السَّبَايَا، وَعَنْ أَكْلِ الْحِمَارِ الْأَهْلِيِّ، وَعَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنْ السِّبَاعِ، وَعَنْ بَيْعِ الْمَغَانِمِ حَتَّى تُقْسَمَ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي سَلَّامُ بْنُ كِرْكِرَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ، وَلَمْ يَشْهَدْ جَابِرٌ خَيْبَرَ: أَنَّ رَسُولَ اللَّهِ ﷺ حِينَ نَهَى النَّاسَ عَنْ أَكْلِ لُحُومِ الْحُمُرِ، أَذِنَ لَهُمْ فِي أَكْلِ لُحُومِ الْخَيْلِ يوم خيبر قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ أَبِي مَرْزُوقٍ مَوْلَى تُجِيبَ، عَنْ حَنْشٍ الصَّنْعَانِيِّ، قَالَ: غَزَوْنَا مَعَ رُوَيْفِعِ بْنِ ثَابِتٍ الْأَنْصَارِيِّ الْمَغْرِبَ، فَافْتَتَحَ قَرْيَةً مِنْ قُرَى الْمَغْرِبِ يُقَالُ لَهَا جِرْبَةٌ، فَقَامَ فِينَا خَطِيبًا، فَقَالَ: يَأَيُّهَا النَّاسُ، إنِّي لَا أَقُولُ فِيكُمْ إلَّا مَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ ﷺ يَقُولُهُ فِينَا يَوْمَ خَيْبَرَ، قَامَ فِينَا رَسُولُ اللَّهِ ﷺ فَقَالَ: لَا يَحِلُّ لِامْرِئٍ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْقِيَ مَاؤُهُ زَرْعَ غَيْرِهِ، يَعْنِي إتْيَانَ الْحَبَالَى مِنْ السَّبَايَا، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُصِيبَ امْرَأَةً مِنْ السَّبْي حَتَّى يَسْتَبْرِئَهَا، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَبِيعَ مَغْنَمًا حَتَّى يَقْسِمَ، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَرْكَبَ دَابَّةً مِنْ فَيْءِ الْمُسْلِمِينَ حَتَّى إذَا أَعْجَفَهَا رَدَّهَا فِيهِ، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَلْبَسَ ثَوْبًا مِنْ فَيْءِ الْمُسْلِمِينَ حَتَّى إذَا أَخْلَقَهُ رَدَّهُ فِيهِ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ، أَنَّهُ حُدِّثَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ: نَهَانَا رَسُولُ اللَّهِ ﷺ يَوْمَ خَيْبَرَ عَنْ أَنْ نَبِيعَ أَوْ نَبْتَاعَ تِبْرَ الذَّهَبِ بِالذَّهَبِ الْعَيْنِ، وَتِبْرَ الْفَضَّةِ بِالْوَرِقِ الْعَيْنِ؛ وَقَالَ: ابْتَاعُوا تِبْرَ الذَّهَبِ بِالْوَرِقِ الْعَيْنِ، وَتِبْرَ الْفِضَّةِ بِالذَّهَبِ الْعَيْنِ قَالَ ابْنُ إسْحَاقَ: ثُمَّ جَعَلَ رَسُولُ اللَّهِ ﷺ يَتَدَنَّى الْحُصُونَ وَالْأَمْوَالَ
✧ The Messenger, ﷺ, forbade things on the day of Khaybar. The Muslims had eaten the flesh of domestic donkeys from its donkeys. The Messenger of God, ﷺ, stood up and forbade the people certain things which he named to them. Ibn Isḥāq said: ʿAbd Allāh b. ʿAmr b. Ḍamrah al-Fazārī narrated to me from ʿAbd Allāh b. Abī Sulayṭ, from his father, who said: The prohibition of the Messenger of God, ﷺ, against eating the flesh of domestic donkeys came to us on the day of Khaybar while the pots were boiling with it, so we overturned them onto their faces. Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ narrated to me from Makḥūl that the Messenger of God, ﷺ, forbade them that day from four things: from having intercourse with pregnant women among the captives, from eating the domestic donkey, from eating every fanged beast of prey, and from selling spoils until they were divided. Ibn Isḥāq said: Sallām b. Kirkarah narrated to me from ʿAmr b. Dīnār, from Jābir b. ʿAbd Allāh al-Anṣārī — and Jābir did not witness Khaybar — that the Messenger of God, ﷺ, when he forbade the people from eating the flesh of donkeys, permitted them to eat the flesh of horses on the day of Khaybar. Ibn Isḥāq said: Yazīd b. Abī Ḥabīb narrated to me from Abū Marzūq, the client of Tujīb, from Ḥansh al-Ṣanʿānī, who said: We raided with Ruwayfiʿ b. Thābit al-Anṣārī in the Maghrib, and he conquered a village of the villages of the Maghrib called Jirbah. He stood among us as a preacher and said: O people, I say nothing among you except what I heard the Messenger of God, ﷺ, saying among us on the day of Khaybar. The Messenger of God, ﷺ, stood among us and said: It is not lawful for a man who believes in God and the Last Day to water his seed in another's crop, meaning intercourse with pregnant women among the captives. It is not lawful for a man who believes in God and the Last Day to have intercourse with a woman from the captives until he has ascertained that she is free from pregnancy. It is not lawful for a man who believes in God and the Last Day to sell any spoil until it has been divided. It is not lawful for a man who believes in God and the Last Day to ride a beast from the Muslims' fayʾ until, when he has emaciated it, he returns it to it. It is not lawful for a man who believes in God and the Last Day to wear a garment from the Muslims' fayʾ until, when he has worn it out, he returns it to it. Ibn Isḥāq said: Yazīd b. ʿAbd Allāh b. Qusayṭ narrated to me that he was told from ʿUbādah b. al-Ṣāmit, who said: The Messenger of God, ﷺ, forbade us on the day of Khaybar from selling or buying unrefined gold for minted gold, and unrefined silver for minted silver. He said: Buy unrefined gold with minted silver, and unrefined silver with minted gold. Ibn Isḥāq said: Then the Messenger of God, ﷺ, began to approach the fortresses and the spoils.
Sirat Ibn Hisham 1307No grade recorded
[ شَأْنُ بَنِي سَهْمِ الْأَسْلَمِيِّينَ ] فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ أَنَّهُ حَدَّثَهُ بَعْضُ أَسْلَمَ: أَنَّ بَنِي سَهْمٍ مِنْ أَسْلَمَ أَتَوْا رَسُولَ اللَّهِ ﷺ فَقَالُوا: وَاَللَّهِ يَا رَسُولَ اللَّهِ لَقَدْ جَهَدْنَا وَمَا بِأَيْدِينَا مِنْ شَيْءٍ، فَلَمْ يَجِدُوا عِنْدَ رَسُولِ اللَّهِ ﷺ شَيْئًا يُعْطِيهِمْ إيَّاهُ؛ فَقَالَ: اللَّهُمَّ إنَّكَ قَدْ عَرَفْتُ حَالَهُمْ وَأَنْ لَيْسَتْ بِهِمْ قُوَّةٌ، وَأَنْ لَيْسَ بِيَدِي شَيْءٌ أُعْطِيهِمْ إيَّاهُ، فَافْتَحْ عَلَيْهِمْ أَعْظَمَ حُصُونِهَا عَنْهُمْ غَنَاءً، وَأَكْثَرَهَا طَعَامًا وَوَدَكًا، فَغَدَا النَّاسُ، فَفَتَحَ اللَّهُ - عَزَّ وَجَلَّ - حِصْنَ الصَّعْبِ بْنِ مُعَاذٍ، وَمَا بِخَيْبَرِ حِصْنٌ كَانَ أَكْثَرَ طَعَامًا وَوَدَكًا مِنْهُ
✧ The affair of the Banū Sahm of Aslam. ʿAbd Allāh b. Abī Bakr told me that one of Aslam told him that the Banū Sahm of Aslam came to the Messenger of God ﷺ and said, “By God, O Messenger of God, we have become exhausted and there is nothing in our hands.” They found nothing with the Messenger of God ﷺ to give them. He said, “O God, You know their condition, that they have no strength, and that there is nothing in my hand to give them. So open for them the greatest of its fortresses in spoil for them, and the most abundant in food and fat.” The people went forth early, and God, Mighty and Majestic, opened the fortress of al-Ṣaʿb b. Muʿādh. There was no fortress in Khaybar more abundant in food and fat than it.
Sirat Ibn Hisham 1308No grade recorded
[ مَقْتَلُ مَرْحَبٍ الْيَهُودِيِّ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مِنْ حُصُونِهِمْ مَا افْتَتَحَ، وَحَازَ مِنْ الْأَمْوَالِ مَا حَازَ، انْتَهَوْا إلَى حِصْنَيْهِمْ الْوَطِيحِ وَالسُّلَالِمِ، وَكَانَ آخِرَ حُصُونِ أَهْلِ خَيْبَرَ افْتِتَاحًا، فَحَاصَرَهُمْ رَسُولُ اللَّهِ ﷺ بِضْعَ عَشْرَةَ لَيْلَةً. قَالَ ابْنُ هِشَامٍ: وَكَانَ شَعَارُ أَصْحَابِ الرَّسُولِ ﷺ يَوْمَ خَيْبَرَ: يَا مَنْصُورُ، أَمِتْ أَمِتْ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ سَهْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَهْلٍ، أَخُو بَنِي حَارِثَةَ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: خَرَجَ مَرْحَبٌ الْيَهُودِيُّ مِنْ حِصْنِهِمْ، قَدْ جَمَعَ سِلَاحَهُ، يَرْتَجِزُ وَهُوَ يَقُولُ: قَدْ عَلِمَتْ خَيْبَرُ أَنِّي مَرْحَبْ شَاكِي السِّلَاحِ بَطَلٌ مُجَرَّبْ أَطْعَنُ أَحْيَانًا وَحِينًا أَضْرِبْ إذَا اللُّيُوثُ أَقْبَلَتْ تَحَرَّبْ إنَّ حِمَايَ لِلْحِمَى لَا يُقَرَّبْ وَهُوَ يَقُولُ: مَنْ يُبَارِزُ ؟ فَأَجَابَهُ كَعْبُ بْنُ مَالِكٍ، فَقَالَ: قَدْ عَلِمَتْ خَيْبَرُ أَنِّي كَعْبُ مُفَرَّجُ الْغَمَّى جَرِيءٌ صُلْبُ إذْ شَبَّتْ الْحَرْبُ تَلَتْهَا الْحَرْبُ مَعِي حُسَامٌ كَالْعَقِيقِ عَضْبُ نَطَؤُكُمْ حَتَّى يَذِلَّ الصَّعْبُ نُعْطِي الْجَزَاءَ أَوْ يَفِيءَ النَّهْبُ بِكَفِّ مَاضٍ لَيْسَ فِيهِ عَتْبُ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ: قَدْ عَلِمَتْ خَيْبَرُ أَنِّي كَعْبُ وَأَنَّنِي مَتَى تُشَبُّ الْحَرْبُ مَاضٍ عَلَى الْهَوْلِ جَرِيءٌ صُلْبُ مَعِي حُسَامٌ كَالْعَقِيقِ عَضْبُ بِكَفِّ مَاضٍ لَيْسَ فِيهِ عَتْبُ نَدُكُّكُمْ حَتَّى يَذِلَّ الصَّعْبُ قَالَ ابْنُ هِشَامٍ: وَمَرْحَبٌ مِنْ حِمْيَرَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ سَهْلٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ، قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ لِهَذَا ؟ قَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَنَا لَهُ يَا رَسُولَ اللَّهِ، أَنَا وَاَللَّهِ الْمَوْتُورُ الثَّائِرُ، قُتِلَ أَخِي بِالْأَمْسِ؛ فَقَالَ: فَقُمْ إلَيْهِ، اللَّهُمَّ أَعِنْهُ عَلَيْهِ. حِمْيَرَ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ سَهْلٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ، قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ لِهَذَا ؟ قَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ: أَنَا لَهُ يَا رَسُولَ اللَّهِ، أَنَا وَاَللَّهِ الْمَوْتُورُ الثَّائِرُ، قُتِلَ أَخِي بِالْأَمْسِ؛ فَقَالَ: فَقُمْ إلَيْهِ، اللَّهُمَّ أَعِنْهُ عَلَيْهِ. قَالَ: فَلَمَّا دَنَا أَحَدُهُمَا مِنْ صَاحِبِهِ، دَخَلَتْ بَيْنَهُمَا شَجَرَةٌ عُمْرِيَّةٌ مِنْ شَجَرِ الْعُشَرِ، فَجَعَلَ أَحَدُهُمَا يَلُوذُ بِهَا مِنْ صَاحِبِهِ، كَلَّمَا لَاذَ بِهَا مِنْهُ اقْتَطَعَ صَاحِبُهُ بِسَيْفِهِ مَا دُونَهُ مِنْهَا، حَتَّى بَرَزَ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ، وَصَارَتْ بَيْنَهُمَا كَالرَّجُلِ الْقَائِمِ، مَا فِيهَا فَنَنٌ، ثُمَّ حَمَلَ مَرْحَبٌ عَلَى مُحَمَّدِ بْنِ مَسْلَمَةَ، فَضَرَبَهُ، فَاتَّقَاهُ بِالدَّرَقَةِ، فَوَقَعَ سَيْفُهُ فِيهَا، فَعَضَّتْ بِهِ فَأَمْسَكَتْهُ، وَضَرَبَهُ مُحَمَّدُ بْنُ مَسْلَمَةَ حَتَّى قَتَلَهُ
✧ [The killing of Marḥab the Jew] Ibn Isḥāq said: When the Messenger of God ﷺ had opened of their fortresses what he opened and taken possession of the properties he took, they came to their two fortresses al-Waṭīḥ and al-Sulālim, which were the last fortresses of the people of Khaybar to be opened, and the Messenger of God ﷺ besieged them for some ten odd nights. Ibn Hishām said: The battle cry of the companions of the Messenger ﷺ on the day of Khaybar was: O victorious one, kill, kill. Ibn Isḥāq said: ʿAbd Allāh b. Sahl b. ʿAbd al-Raḥmān b. Sahl, brother of the Banū Ḥārithah, related to me from Jābir b. ʿAbd Allāh, who said: Marḥab the Jew came out of their fortress, having gathered his weapons, reciting rajaz, saying: Khaybar has known that I am Marḥab, Armed with weaponry, a tried champion, I thrust at times and at times I strike, When lions advance raging, Truly my protection of the protected is not approached. He was saying: Who will come out to duel? Kaʿb b. Mālik answered him, saying: Khaybar has known that I am Kaʿb, Reliever of sorrow, bold, firm, When war blazes, war follows war, With me is a sharp sword like carnelian, We will tread upon you until the hard becomes low, We give recompense or the spoil returns, In the hand of a cutting one in whom there is no blame. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me: Khaybar has known that I am Kaʿb, And that I, when war is kindled, Am resolute in terror, bold, firm, With me is a sharp sword like carnelian, In the hand of a cutting one in whom there is no blame, We will crush you until the hard becomes low. Ibn Hishām said: Marḥab was from Ḥimyar. Ibn Isḥāq said: ʿAbd Allāh b. Sahl related to me from Jābir b. ʿAbd Allāh al-Anṣārī, who said: The Messenger of God ﷺ said: Who will take care of this one? Muḥammad b. Maslamah said: I will, O Messenger of God, I am, by God, the bereaved avenger; my brother was killed yesterday. He said: Then rise against him; O God, aid him against him. He said: When each of the two drew near to the other, an ʿumrī tree of the ʿushar trees came between them, and one of them began to seek refuge in it from the other; whenever he sought refuge in it from him, the other cut away with his sword what was in front of him of it, until each of the two came out into the open for the other, and it became between them like a standing man with no branch on it. Then Marḥab charged at Muḥammad b. Maslamah and struck him, and he protected himself with the shield; his sword fell upon it and bit into it, so it held it fast, and Muḥammad b. Maslamah struck him until he killed him.
Sirat Ibn Hisham 1309No grade recorded
[ مَقْتَلُ يَاسِرٍ أَخِي مَرْحَبٍ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَرَجَ بَعْدَ مَرْحَبٍ أَخُوهُ يَاسِرٌ، وَهُوَ يَقُولُ: مَنْ يُبَارِزُ ؟ فَزَعَمَ هِشَامُ بْنُ عُرْوَةَ أَنَّ الزُّبَيْرَ بْنَ الْعَوَّامِ خَرَجَ إلَى يَاسِرٍ، فَقَالَتْ أُمُّهُ صَفِيَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ: يَقْتُلُ ابْنِي يَا رَسُولَ اللَّهِ قَالَ: بَلْ ابْنُكَ يَقْتُلُهُ إنْ شَاءَ اللَّهُ فَخَرَجَ الزُّبَيْرُ فَالْتَقَيَا، فَقَتَلَهُ الزُّبَيْرُ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي هِشَامُ بْنُ عُرْوَةَ: أَنَّ الزُّبَيْرَ كَانَ إذَا قِيلَ لَهُ: وَاَللَّهِ إنْ كَانَ سَيْفُكَ يَوْمَئِذٍ لَصَارِمًا عَضْبًا، قَالَ: وَاَللَّهِ مَا كَانَ صَارِمًا، وَلَكِنِّي أَكْرَهْتُهُ
✧ [The killing of Yāsir, the brother of Marḥab] Ibn Isḥāq said: Then his brother Yāsir came out after Marḥab, saying: Who will come forth to fight in single combat? Hishām b. ʿUrwah claimed that al-Zubayr b. al-ʿAwwām went out to Yāsir, and his mother Ṣafiyyah bt. ʿAbd al-Muṭṭalib said: He will kill my son, O Messenger of Allah ﷺ. He said: Nay, your son will kill him, if Allah wills. So al-Zubayr went out, and the two met, and al-Zubayr killed him. Ibn Isḥāq said: Hishām b. ʿUrwah related to me that when it was said to al-Zubayr: By Allah, your sword that day was indeed sharp and cutting, he said: By Allah, it was not sharp, but I forced it.
Sirat Ibn Hisham 1310No grade recorded
[ شَأْنُ عَلِيٍّ يَوْمَ خَيْبَرَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بُرَيْدَةُ بْنُ سُفْيَانَ بْنِ فَرْوَةَ الْأَسْلَمِيُّ، عَنْ أَبِيهِ سُفْيَانَ، عَنْ سَلَمَةَ بْنِ عَمْرِو بْنِ الْأَكْوَعِ، قَالَ: بَعَثَ رَسُولُ اللَّهِ ﷺ أَبَا بَكْرٍ الصِّدِّيقَ ؓ بِرَايَتِهِ، وَكَانَتْ بَيْضَاءَ، فِيمَا قَالَ ابْنُ هِشَامٍ، إلَى بَعْضِ حُصُونِ خَيْبَرَ، فَقَاتَلَ، فَرَجَعَ وَلَمْ يَكُ فَتْحٌ، وَقَدْ جَهَدَ؛ ثُمَّ بَعَثَ الْغَدَ عُمَرَ بْنَ الْخَطَّابِ، فَقَاتَلَ، ثُمَّ رَجَعَ وَلَمْ يَكُ فَتَحَ، وَقَدْ جَهَدَ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: لَأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ، يَفْتَحُ اللَّهُ عَلَى يَدَيْهِ، لَيْسَ بِفَرَّارٍ قَالَ: يَقُولُ سَلَمَةُ، فَدَعَا رَسُولُ اللَّهِ ﷺ عَلِيًّا - رِضْوَانُ اللَّهِ عَلَيْهِ - وَهُوَ أَرْمَدُ، فَتَفَلَ فِي عَيْنِهِ، ثُمَّ قَالَ: خُذْ هَذِهِ الرَّايَةَ، فَامْضِ بِهَا حَتَّى يَفْتَحَ اللَّهُ عَلَيْكَ قَالَ: يَقُولُ سَلَمَةُ: فَخَرَجَ وَاَللَّهِ بِهَا يَأْنِحُ، يُهَرْوِلُ هَرْوَلَةً، وَإِنَّا لَخَلْفَهُ نَتَّبِعُ أَثَرَهُ، حَتَّى رَكَزَ رَايَتَهُ فِي رَضْمٍ مِنْ حِجَارَةٍ تَحْتَ الْحِصْنِ، فَاطَّلَعَ إلَيْهِ يَهُودِيٌّ مِنْ رَأْسِ الْحِصْنِ، فَقَالَ: مَنْ أَنْتَ ؟ قَالَ: أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ. قَالَ: يَقُولُ الْيَهُودِيُّ: عَلَوْتُمْ، وَمَا أُنْزِلَ عَلَى مُوسَى، أَوْ كَمَا قَالَ. قَالَ: فَمَا رَجَعَ حَتَّى فَتَحَ اللَّهُ عَلَى يَدَيْهِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْحَسَنِ، عَنْ بَعْضِ أَهْلِهِ، عَنْ أَبِي رَافِعٍ، مَوْلَى رَسُولِ اللَّهِ ﷺ قَالَ: خَرَجْنَا مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ حِينَ بَعَثَهُ رَسُولُ اللَّهِ ﷺ بِرَايَتِهِ؛ فَلَمَّا دَنَا مِنْ الْحِصْنِ خَرَجَ إلَيْهِ أَهْلُهُ فَقَاتَلَهُمْ، فَضَرَبَهُ رَجُلٌ مِنْ يَهُودَ، فَطَاحَ تُرْسُهُ مِنْ يَدِهِ، فَتَنَاوَلَ عَلِيٌّ - عَلَيْهِ السَّلَامُ - بَابًا كَانَ عِنْدَ الْحِصْنِ فَتَرَّسَ بِهِ عَنْ نَفْسِهِ، فَلَمْ يَزَلْ فِي يَدِهِ وَهُوَ يُقَاتِلُ حَتَّى فَتَحَ اللَّهُ عَلَيْهِ، ثُمَّ أَلْقَاهُ مِنْ يَدِهِ حِينَ فَرَغَ، فَلَقَدْ رَأَيْتنِي فِي نَفَرٍ سَبْعَةٍ مَعِي، أَنَا ثَامِنُهُمْ، نَجْهَدُ عَلَى أَنْ نَقْلِبَ ذَلِكَ الْبَابَ، فَمَا نُقَلِّبُهُ
✧ [THE AFFAIR OF ‘ALI ON THE DAY OF KHAYBAR] Ibn Isḥāq said: Buraydah b. Sufyān b. Farwah al-Aslamī related to me, from his father Sufyān, from Salamah b. ‘Amr b. al-Akwa‘, who said: The Messenger of God ﷺ sent Abū Bakr al-Ṣiddīq ؓ with his banner—and it was white, according to what Ibn Hishām said—to one of the forts of Khaybar. He fought, then returned without any conquest and exhausted. The next day he sent ‘Umar b. al-Khaṭṭāb; he fought, then returned without any conquest and exhausted. The Messenger of God ﷺ said: “Tomorrow I shall give the banner to a man who loves God and His Messenger, and God will grant victory at his hands; he is not one who flees.” Salamah said: The Messenger of God ﷺ summoned ‘Alī (may God be pleased with him) while he had sore eyes. He spat into his eye, then said: “Take this banner and go with it until God grants you victory.” Salamah said: By God, he went out with it panting, trotting briskly, while we were behind him following his track, until he planted his banner in a pile of stones beneath the fort. A Jew looked down at him from the top of the fort and said: “Who are you?” He said: “I am ‘Alī b. Abī Ṭālib.” The Jew said: “You have prevailed (or you have risen), and by what was sent down upon Moses”—or something like that. He did not return until God granted victory at his hands. Ibn Isḥāq said: ‘Abd Allāh b. al-Ḥasan related to me, from one of his family, from Abū Rāfi‘, the freedman of the Messenger of God ﷺ, who said: We went out with ‘Alī b. Abī Ṭālib ؓ when the Messenger of God ﷺ sent him with his banner. When he approached the fort, its people came out to him and he fought them. A man from the Jews struck him and his shield flew from his hand. ‘Alī ﷺ took hold of a door that was by the fort and used it as a shield to protect himself. It remained in his hand while he fought until God granted him victory. Then he threw it from his hand when he was done. I saw myself among seven men with me—I was the eighth of them—we strove to turn over that door, but we could not turn it over.
Sirat Ibn Hisham 1311No grade recorded
[ أَمْرُ أَبِي الْيُسْرِ كَعْبَ بْنَ عَمْرٍو ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بُرَيْدَةُ بْنُ سُفْيَانَ الْأَسْلَمِيُّ، عَنْ بَعْضِ رِجَالِ بَنِي سَلِمَةَ عَنْ أَبِي الْيُسْرِ كَعْبِ بْنِ عَمْرٍو، قَالَ: وَاَللَّهِ إنَّا لَمَعَ رَسُولِ اللَّهِ ﷺ بِخَيْبَرِ ذَاتُ عَشِيَّةٍ، إذْ أَقْبَلَتْ غَنَمٌ لِرَجُلِ مِنْ يَهُودَ تُرِيدُ حِصْنَهُمْ، وَنَحْنُ مُحَاصِرُوهُمْ. فَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ رَجُلٌ يُطْعِمُنَا مِنْ هَذِهِ الْغَنَمِ ؟ قَالَ أَبُو الْيُسْرِ: فَقُلْتُ: أَنَا يَا رَسُولَ اللَّهِ قَالَ: فَافْعَلْ؛ قَالَ: فَخَرَجْتُ أَشْتَدُّ مِثْلَ الظَّلِيمِ، فَلَمَّا نَظَرَ إلَيَّ رَسُولُ اللَّهِ ﷺ مُوَلِّيًا قَالَ: اللَّهُمَّ أَمْتِعْنَا بِهِ قَالَ: فَأَدْرَكْتُ الْغَنَمَ وَقَدْ دَخَلَتْ أُولَاهَا الْحِصْنَ، فَأَخَذْتُ شَاتَيْنِ مِنْ أُخْرَاهَا، فَاحْتَضَنْتهمَا تَحْتَ يَدَيَّ، ثُمَّ أَقْبَلْتُ بِهِمَا أَشْتَدُّ، كَأَنَّهُ لَيْسَ مَعِي شَيْءٌ، حَتَّى أَلْقَيْتهمَا عِنْدَ رَسُولِ اللَّهِ ﷺ فَذَبَحُوهُمَا فَأَكَلُوهُمَا، فَكَانَ أَبُو الْيُسْرِ مِنْ آخِرِ أَصْحَابِ رَسُولِ اللَّهِ ﷺ هَلَاكًا فَكَانَ إذَا حَدَّثَ هَذَا الْحَدِيثَ بَكَى، ثُمَّ قَالَ: أُمْتِعُوا بِي، لَعَمْرِي، حَتَّى كُنْتُ مِنْ آخِرِهِمْ هُلْكًا
✧ [The affair of Abū al-Yusr Kaʿb b. ʿAmr] Ibn Isḥāq said: Buraydah b. Sufyān al-Aslamī narrated to me, from one of the men of Banū Salimah, from Abū al-Yusr Kaʿb b. ʿAmr, who said: By God, we were with the Messenger of God ﷺ at Khaybar one evening when a flock of sheep belonging to a Jewish man came toward their fortress while we were besieging them. The Messenger of God ﷺ said: “Which man will feed us from these sheep?” Abū al-Yusr said: I said, “I will, O Messenger of God.” He said: “Then do it.” He said: I went out running swiftly like a male ostrich. When the Messenger of God ﷺ saw me heading away, he said: “O God, let us enjoy him.” He said: I caught up with the sheep when their first ones had already entered the fortress, and I took two sheep from among their last ones and clutched them under my arms. Then I came running back with them as if I was carrying nothing, until I threw them down before the Messenger of God ﷺ. They slaughtered them and ate them. Abū al-Yusr was among the last of the companions of the Messenger of God ﷺ to perish. Whenever he related this account, he would weep, then say: “They were made to enjoy me, by my life, until I was among the last of them to perish.”
Sirat Ibn Hisham 1312No grade recorded
[ أَمْرُ صَفِيَّةَ أُمِّ الْمُؤْمِنِينَ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ الْقَمُوصَ، حِصْنُ بَنِي أَبِي الْحُقَيْقِ، أُتِيَ رَسُولُ اللَّهِ ﷺ بِصَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ، وَبِأُخْرَى مَعَهَا، فَمَرَّ بِهِمَا بِلَالٌ، وَهُوَ الَّذِي جَاءَ بِهِمَا عَلَى قَتْلَى مِنْ قَتْلَى يَهُودَ؛ فَلَمَّا رَأَتْهُمْ الَّتِي مَعَ صَفِيَّةَ صَاحَتْ. وَصَكَّتْ وَجْهَهَا وَحَثَّتْ التُّرَابَ عَلَى رَأْسِهَا؛ فَلَمَّا رَآهَا رَسُولُ اللَّهِ ﷺ قَالَ: أَعْزِبُوا عَنِّي هَذِهِ الشَّيْطَانَةَ وَأَمَرَ بِصَفِيَّةَ فَحِيزَتْ خَلْفَهُ. وَأَلْقَى عَلَيْهَا رِدَاءَهُ؛ فَعَرَفَ الْمُسْلِمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ اصْطَفَاهَا لِنَفْسِهِ. فَقَالَ رَسُولُ اللَّهِ ﷺ لِبِلَالِ، فِيمَا بَلَغَنِي، حِينَ رَأَى بِتِلْكَ الْيَهُودِيَّةِ مَا رَأَى: أَنُزِعَتْ مِنْكَ الرَّحْمَةُ يَا بِلَالُ، حِينَ تَمُرُّ بِامْرَأَتَيْنِ عَلَى قَتْلَى رِجَالِهِمَا ؟ وَكَانَتْ صَفِيَّةُ قَدْ رَأَتْ فِي الْمَنَامِ وَهِيَ عَرُوسٌ بِكِنَانَةِ بْنِ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، أَنَّ قَمَرًا وَقَعَ حِجْرُهَا. فَعَرَضَتْ رُؤْيَاهَا عَلَى زَوْجِهَا ؟ فَقَالَ: مَا هَذَا إلَّا أَنَّكَ تَمَنَّيْنَ مُلْكَ الْحِجَازِ مُحَمَّدًا، فَلَطَمَ وَجْهَهَا لَطْمَةً خَضَّرَ عَيْنَهَا مِنْهَا. فَأُتِيَ بِهَا رَسُولُ اللَّهِ ﷺ وَبِهَا أَثَرٌ مِنْهُ، فَسَأَلَهَا مَا هُوَ ؟ فَأَخْبَرَتْهُ هَذَا الْخَبَرَ
✧ [The affair of Ṣafiyyah, Mother of the Believers] Ibn Isḥāq said: When the Messenger of God ﷺ conquered al-Qamūṣ, the fort of the Banū Abī al-Ḥuqayq, Ṣafiyyah bt. Ḥuyayy b. Akhṭab and another woman with her were brought to the Messenger of God ﷺ. Bilāl passed by them—he was the one who brought them—past some of the slain Jews. When the woman with Ṣafiyyah saw them, she cried out, struck her face, and threw dust on her head. When the Messenger of God ﷺ saw her, he said: “Take this she-devil away from me.” He commanded concerning Ṣafiyyah, and she was kept behind him, and he cast his cloak over her, so the Muslims knew that the Messenger of God ﷺ had chosen her for himself. The Messenger of God ﷺ said to Bilāl, as it has reached me, when he saw in that Jewish woman what he saw: “Has mercy been stripped from you, O Bilāl, that you pass by two women over the slain of their men?” Ṣafiyyah had seen in a dream, while she was a bride of Kinānah b. al-Rabīʿ b. Abī al-Ḥuqayq, that a moon fell into her lap. She told her vision to her husband, and he said: “This is nothing but that you desire the kingdom of the Ḥijāz, Muḥammad,” and he slapped her face a blow that left her eye green from it. She was brought to the Messenger of God ﷺ with a trace of it still on her, and he asked her what it was, and she told him this story.
Sirat Ibn Hisham 1313No grade recorded
بَقِيَّةُ أَمْرِ خَيْبَرَ [ عُقُوبَةُ كِنَانَةَ بْنِ الرَّبِيعِ ] وَأُتِيَ رَسُولُ اللَّهِ ﷺ بِكِنَانَةَ بْنِ الرَّبِيعِ، وَكَانَ عِنْدَهُ كَنْزُ بَنِي النَّضِيرِ، فَسَأَلَهُ عَنْهُ. فَجَحَدَ أَنْ يَكُونَ يَعْرِفُ مَكَانَهُ، فَأَتَى رَسُولَ اللَّهِ ﷺ رَجُلٌ مِنْ يَهُودَ، فَقَالَ لِرَسُولِ اللَّهِ ﷺ: إنِّي رَأَيْتُ كِنَانَةَ يُطِيفُ بِهَذِهِ الْخَرِبَةِ كُلَّ غَدَاةٍ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لِكِنَانَةَ: أَرَأَيْتُ إنْ وَجَدْنَاهُ عِنْدَكَ، أَأَقْتُلُكَ ؟ قَالَ: نَعَمْ. فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِالْخَرِبَةِ فَحُفِرَتْ، فَأَخْرَجَ مِنْهَا بَعْضَ كَنْزِهِمْ، ثُمَّ سَأَلَهُ عَمَّا بَقِيَ، فَأَبَى أَنْ يُؤَدِّيَهُ، فَأَمَرَ بِهِ رَسُولُ اللَّهِ ﷺ الزُّبَيْرَ بْنَ الْعَوَّامِ، فَقَالَ: عَذِّبْهُ حَتَّى تَسْتَأْصِلَ مَا عِنْدَهُ فَكَانَ الزُّبَيْرُ يَقْدَحُ بِزَنْدٍ فِي صَدْرِهِ، حَتَّى أَشْرَفَ عَلَى نَفْسِهِ، ثُمَّ دَفَعَهُ رَسُولُ اللَّهِ ﷺ إلَى مُحَمَّدِ بْنِ مَسْلَمَةَ، فَضَرَبَ عُنُقَهُ بِأَخِيهِ مَحْمُودِ بْنِ مَسْلَمَةَ.
✧ The remainder of the matter of Khaybar [the punishment of Kinānah b. al-Rabīʿ]: Kinānah b. al-Rabīʿ was brought to the Messenger of God ﷺ. He had the treasure of the Banū al-Naḍīr, so he asked him about it, but he denied knowing its location. A man from the Jews came to the Messenger of God ﷺ and said to him, 'I saw Kinānah going around this ruin every morning.' The Messenger of God ﷺ said to Kinānah, 'Do you think that if we find it with you, I will kill you?' He said, 'Yes.' The Messenger of God ﷺ ordered the ruin to be dug up, and some of their treasure was taken out of it. Then he asked him about what remained, but he refused to hand it over. The Messenger of God ﷺ ordered al-Zubayr b. al-ʿAwwām concerning him, saying, 'Torture him until you extract what he has.' Al-Zubayr was striking fire with a firestick on his chest until he was near death. Then the Messenger of God ﷺ handed him over to Muḥammad b. Maslamah, who struck his neck in retaliation for his brother Maḥmūd b. Maslamah.
Sirat Ibn Hisham 1314No grade recorded
[ مُصَالَحَةُ الرَّسُولِ أَهْلَ خَيْبَرَ ] وَحَاصَرَ رَسُولُ اللَّهِ ﷺ أَهْلَ خَيْبَرَ فِي حِصْنَيْهِمْ الْوَطِيحِ وَالسُّلَالِمِ، حَتَّى إذَا أَيْقَنُوا بِالْهَلَكَةِ، سَأَلُوهُ أَنْ يُسَيِّرَهُمْ وَأَنْ يَحْقِنَ لَهُمْ دِمَاءَهُمْ، فَفَعَلَ. وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ حَازَ الْأَمْوَالَ كُلَّهَا: الشَّقَّ وَنَطَاةَ وَالْكَتِيبَةَ وَجَمِيعَ حُصُونِهِمْ، إلَّا مَا كَانَ مِنْ ذَيْنِكَ الْحِصْنَيْنِ. فَلَمَّا سَمِعَ بِهِمْ أَهْلُ فَدَكَ قَدْ صَنَعُوا مَا صَنَعُوا، بَعَثُوا إلَى رَسُولِ اللَّهِ ﷺ يَسْأَلُونَهُ أَنْ يُسَيِّرَهُمْ، وَأَنَّ يَحْقِنَ دِمَاءَهُمْ، وَيُخَلُّوا لَهُ الْأَمْوَالَ، فَفَعَلَ. وَكَانَ فِيمَنْ مَشَى بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَهُمْ فِي ذَلِكَ مُحَيِّصَةُ بْنُ مَسْعُودٍ، أَخُو بَنِي حَارِثَةَ، فَلَمَّا نَزَلَ أَهْلُ خَيْبَرَ عَلَى ذَلِكَ، سَأَلُوا رَسُولَ اللَّهِ ﷺ أَنْ يُعَامِلَهُمْ فِي الْأَمْوَالِ عَلَى النِّصْفِ، وَقَالُوا: نَحْنُ أَعْلَمُ بِهَا مِنْكُمْ، وَأَعْمَرُ لَهَا؛ فَصَالَحَهُمْ رَسُولُ اللَّهِ ﷺ عَلَى النِّصْفِ، عَلَى أَنَّا إذَا شِئْنَا أَنْ نُخْرِجَكُمْ أَخْرَجْنَاكُمْ؛ فَصَالَحَهُ أَهْلُ فَدَكَ عَلَى مِثْلِ ذَلِكَ، فَكَانَتْ خَيْبَرُ فَيْئًا بَيْنَ الْمُسْلِمِينَ، وَكَانَتْ فَدَكُ خَالِصَةً لِرَسُولِ اللَّهِ - ﷺ لِأَنَّهُمْ لَمْ يَجْلِبُوا عَلَيْهَا بِخَيْلِ وَلَا رِكَابٍ
✧ [The Messenger's making peace with the people of Khaybar] The Messenger of God ﷺ besieged the people of Khaybar in their two fortresses, al-Waṭīḥ and al-Sulālim, until when they were certain of destruction, they asked him to let them depart and to spare their blood, and he did so. The Messenger of God ﷺ had already taken possession of all the properties—al-Shaqq, Naṭāh, al-Katībah, and all their fortresses—except what was in those two fortresses. When the people of Fadak heard what they had done, they sent to the Messenger of God ﷺ asking him to let them depart, to spare their blood, and to leave the properties to him, and he did so. Among those who mediated between the Messenger of God ﷺ and them in that matter was Muḥayyiṣah b. Masʿūd, the brother of the Banū Ḥārithah. When the people of Khaybar agreed to that, they asked the Messenger of God ﷺ to employ them on the properties for half the produce, and they said, "We know them better than you and can cultivate them better." So the Messenger of God ﷺ made peace with them on the basis of half, on the condition that "whenever we wish to expel you, we shall expel you." And the people of Fadak made peace with him on similar terms. Thus Khaybar became booty (fayʾ) distributed among the Muslims, while Fadak was reserved exclusively for the Messenger of God ﷺ, because they had not brought against it any cavalry or camels.
Sirat Ibn Hisham 1315No grade recorded
[ أَمْرُ الشَّاةِ الْمَسْمُومَةِ ] فَلَمَّا اطْمَأَنَّ رَسُولُ اللَّهِ ﷺ أَهْدَتْ لَهُ زَيْنَبُ بِنْتُ الْحَارِثِ، امْرَأَةُ سَلَّامِ بْنِ مِشْكَمٍ، شَاةً مَصْلِيَّةً، وَقَدْ سَأَلَتْ أَيَّ عُضْوٍ مِنْ الشَّاةِ أَحَبُّ إلَى رَسُولِ اللَّهِ ﷺ ؟ فَقِيلَ لَهَا: الذِّرَاعُ؛ فَأَكْثَرَتْ فِيهَا مِنْ السُّمِّ ثُمَّ سَمَّتْ سَائِرَ الشَّاةِ، ثُمَّ جَاءَتْ: بِهَا؛ فَلَمَّا وَضَعَتْهَا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ تَنَاوَلَ الذِّرَاعَ، فَلَاكَ مِنْهَا مُضْغَةً، فَلَمْ يُسِغْهَا، وَمَعَهُ بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ، قَدْ أَخَذَ مِنْهَا كَمَا أَخَذَ رَسُولُ اللَّهِ - ﷺ فَأَمَّا بِشْرٌ فَأَسَاغَهَا؛ وَأَمَّا رَسُولُ اللَّهِ ﷺ فَلَفَظَهَا، ثُمَّ قَالَ: إنَّ هَذَا الْعَظْمَ لَيُخْبِرُنِي أَنَّهُ مَسْمُومٌ ثُمَّ دَعَا بِهَا، فَاعْتَرَفَتْ؛ فَقَالَ: مَا حَمَلَكَ عَلَى ذَلِكِ ؟ قَالَ: بَلَغْتَ مِنْ قَوْمِي مَا لَمْ يَخْفَ عَلَيْكَ، فَقُلْتُ: إنْ كَانَ مَلِكًا اسْتَرَحْتُ مِنْهُ، وَإِنْ كَانَ نَبِيًّا فَسَيُخْبَرُ، قَالَ: فَتَجَاوَزَ عَنْهَا رَسُولُ اللَّهِ ﷺ وَمَاتَ بِشْرٌ مِنْ أَكْلَتِهِ الَّتِي أَكَلَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَرْوَانُ بْنُ عُثْمَانَ بْنِ أَبِي سَعِيدِ بْنِ الْمُعَلَّى، قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ قَدْ قَالَ فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ، وَدَخَلَتْ أُمُّ بِشْرٍ بِنْتُ الْبَرَاءِ بْنِ مَعْرُورٍ تَعُودُهُ: يَا أُمَّ بِشْرٍ، إنَّ هَذَا الْأَوَانَ وَجَدْتُ فِيهِ انْقِطَاعَ أَبْهَرِي مِنْ الْأَكْلَةِ الَّتِي أَكَلْتُ مَعَ أَخِيكَ بِخَيْبَرِ قَالَ: فَإِنْ كَانَ الْمُسْلِمُونَ لَيَرَوْنَ أَنَّ رَسُولَ اللَّهِ ﷺ مَاتَ شَهِيدًا، مَعَ مَا أَكْرَمَهُ اللَّهُ بِهِ مِنْ النُّبُوَّةِ [ رُجُوعُ الرَّسُولِ إلَى الْمَدِينَةِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ خَيْبَرَ انْصَرَفَ إلَى وَادِي الْقُرَى، فَحَاصَرَ أَهْلَهُ لَيَالِيَ، ثُمَّ انْصَرَفَ رَاجِعًا إلَى الْمَدِينَةِ
✧ [The affair of the poisoned ewe] When the Messenger of God ﷺ was at ease, Zaynab bt. al-Ḥārith, the wife of Sallām b. Mishkam, sent him a roasted ewe. She had asked which part of the ewe was dearest to the Messenger of God ﷺ, and was told, "The foreleg." So she put much poison in it, and also poisoned the rest of the ewe, then brought it. When she placed it before the Messenger of God ﷺ, he took the foreleg and chewed a mouthful of it but did not swallow it. With him was Bishr b. al-Barāʾ b. Maʿrūr, who took of it as the Messenger of God ﷺ had taken. As for Bishr, he swallowed it; but as for the Messenger of God ﷺ, he spat it out, then said, "This bone informs me that it is poisoned." Then he summoned her, and she confessed. He said, "What made you do this?" She said, "You have done to my people what has not been hidden from you, so I said: If he is a king, I shall be rid of him; and if he is a prophet, he will be informed." The Messenger of God ﷺ pardoned her. Bishr died from the morsel he ate. Ibn Isḥāq said: Marwān b. ʿUthmān b. Abī Saʿīd b. al-Muʿallā related to me, saying: In the illness of which he died, when Umm Bishr bt. al-Barāʾ b. Maʿrūr entered to visit him, the Messenger of God ﷺ said, "O Umm Bishr, at this time I feel the cutting of my aorta from the morsel I ate with your brother at Khaybar." Ibn Isḥāq said: The Muslims used to consider that the Messenger of God ﷺ died a martyr, in addition to the prophethood with which God honored him. [The Messenger's return to Madinah] Ibn Isḥāq said: When the Messenger of God ﷺ had finished with Khaybar, he departed to Wādī al-Qurā and besieged its people for some nights, then returned to Madinah.
Sirat Ibn Hisham 1316No grade recorded
[ مَقْتَلُ غُلَامِ رِفَاعَةَ الَّذِي أَهْدَاهُ لِلرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي نُورُ بْنُ زَيْدٍ، عَنْ سَالِمٍ، مَوْلَى عَبْدِ اللَّهِ بْنِ مُطِيعٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: فَلَمَّا انْصَرَفْنَا مَعَ رَسُولِ اللَّهِ ﷺ عَنْ خَيْبَرَ إلَى وَادِي الْقُرَى نَزَلْنَا بِهَا أَصِيلًا مَعَ مَغْرِبِ الشَّمْسِ، وَمَعَ رَسُولِ اللَّهِ ﷺ غُلَامٌ لَهُ، أَهْدَاهُ لَهُ رِفَاعَةُ بْنُ زَيْدٍ الْجُذَامِيُّ، ثُمَّ الضَّبِينِيُّ. قَالَ ابْنُ هِشَامٍ: جُذَامٌ، أَخُو لَخْمٍ. قَالَ: فَوَاَللَّهِ إنَّهُ لَيَضَعُ رَحْلَ رَسُولِ اللَّهِ ﷺ إذْ أَتَاهُ سَهْمٌ غَرْبٌ فَأَصَابَهُ فَقَتَلَهُ؛ فَقُلْنَا: هَنِيئًا لَهُ الْجَنَّةُ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: كَلَّا، وَاَلَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، إنَّ شَمْلَتَهُ الْآنَ لَتَحْتَرِقُ عَلَيْهِ فِي النَّارِ، كَانَ غَلَّهَا مِنْ فَيْءِ الْمُسْلِمِينَ يَوْمَ خَيْبَرَ قَالَ: فَسَمِعَهَا رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ فَأَتَاهُ فَقَالَ: يَا رَسُولَ اللَّهِ، أَصَبْتُ شِرَاكَيْنِ لِنَعْلَيْنِ لِي؛ قَالَ: فَقَالَ: يُقَدُّ لَكَ مِثْلَهُمَا مِنْ النَّارِ
✧ [The killing of the servant of Rifāʿah whom he gave to the Messenger] Ibn Isḥāq said: Nūr b. Zayd narrated to me, from Sālim, the mawlā of ʿAbd Allāh b. Muṭīʿ, from Abū Hurayrah, who said: When we departed with the Messenger of God ﷺ from Khaybar to Wādī al-Qurā, we alighted there in the evening at sunset. With the Messenger of God ﷺ was a servant of his, whom Rifāʿah b. Zayd al-Judhāmī, then al-Ḍubaynī, had given to him. Ibn Hishām said: Judhām is the brother of Lakhm. He said: By God, while he was setting down the saddle of the Messenger of God ﷺ, a stray arrow came to him and struck him and killed him. So we said: Congratulations to him on Paradise! But the Messenger of God ﷺ said: No, by Him in Whose hand is the soul of Muḥammad, his cloak is now burning upon him in the Fire. He had stolen it from the spoils of the Muslims on the day of Khaybar. He said: A man among the companions of the Messenger of God ﷺ heard that and came to him and said: O Messenger of God, I took two straps for a pair of sandals of mine. He said: So he said: The like of them will be cut out for you from the Fire.
Sirat Ibn Hisham 1317No grade recorded
[ ابْنُ مُغَفَّلٍ وَجِرَابُ شَحْمٍ أَصَابَهُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ، عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ الْمُزَنِيِّ، قَالَ: أَصَبْتُ مِنْ فَيْءِ خَيْبَرَ جِرَابَ شَحْمٍ، فَاحْتَمَلْتُهُ عَلَى عَاتِقِي إلَى رَحْلِي وَأَصْحَابِي. قَالَ: فَلَقِيَنِي صَاحِبُ الْمَغَانِمِ الَّذِي جُعِلَ عَلَيْهَا، فَأَخَذَ بِنَاحِيَتِهِ وَقَالَ: هَلُمَّ هَذَا نَقْسِمُهُ بَيْنَ الْمُسْلِمِينَ؛ قَالَ: قُلْتُ: لَا وَاَللَّهِ لَا أُعْطِيكَهُ؛ قَالَ: فَجَعَلَ يُجَابِذُنِي الْجِرَابَ. قَالَ: فَرَآنَا رَسُولُ اللَّهِ ﷺ وَنَحْنُ نَصْنَعُ ذَلِكَ. قَالَ: فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ ضَاحِكًا، ثُمَّ قَالَ لِصَاحِبِ الْمَغَانِمِ: لَا أَبَا لَكَ، خَلِّ بَيْنَهُ وَبَيْنَهُ قَالَ: فَأَرْسَلَهُ، فَانْطَلَقْتُ بِهِ إلَى رَحْلِي وَأَصْحَابِي، فَأَكَلْنَاهُ
✧ Ibn Mughaffal and a Bag of Fat He Obtained Ibn Isḥāq said: Someone I do not suspect narrated to me, from ʿAbd Allāh b. Mughaffal al-Muzanī, who said: I obtained from the spoils of Khaybar a bag of fat, and I carried it on my shoulder to my mount and my companions. He said: The man in charge of the spoils, who had been appointed over them, met me and took hold of one side of it and said: Bring this so we may divide it among the Muslims. He said: I said: No, by God, I will not give it to you. He said: He began to tug the bag away from me. He said: The Messenger of God ﷺ saw us while we were doing that. He said: The Messenger of God ﷺ smiled, laughing, then said to the man in charge of the spoils: May you have no father! Leave him alone with it. He said: So he let go of it, and I went off with it to my mount and my companions, and we ate it.
Sirat Ibn Hisham 1318No grade recorded
[ بِنَاءُ الرَّسُولِ بِصَفِيَّةَ وَحِرَاسَةُ أَبِي أَيُّوبَ لِلْقُبَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا أَعْرَسَ رَسُولُ اللَّهِ ﷺ بِصَفِيَّةَ. بِخَيْبَرِ أَوْ بِبَعْضِ الطَّرِيقِ، وَكَانَتْ الَّتِي جَمَّلَتْهَا لِرَسُولِ اللَّهِ ﷺ وَمَشَّطَتْهَا وَأَصْلَحَتْ مِنْ أَمْرِهَا أُمُّ سُلَيْمٍ بِنْتُ مِلْحَانَ أُمُّ أَنَسِ بْنِ مَالِكٍ. فَبَاتَ بِهَا رَسُولُ اللَّهِ ﷺ فِي قُبَّةٍ لَهُ. وَبَاتَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ، أَخُو بَنِي النَّجَّارِ مُتَوَشِّحًا سَيْفَهُ، يَحْرَسُ رَسُولَ اللَّهِ ﷺ وَيُطِيفُ بِالْقُبَّةِ، حَتَّى أَصْبَحَ رَسُولُ اللَّهِ ﷺ فَلَمَّا رَأَى مَكَانَهُ قَالَ: مَا لَكَ يَا أَبَا أَيُّوبَ ؟ قَالَ: يَا رَسُولَ اللَّهِ، خِفْتُ عَلَيْكَ مِنْ هَذِهِ الْمَرْأَةِ، وَكَانَتْ امْرَأَةً قَدْ قَتَلْتَ أَبَاهَا وَزَوْجَهَا وَقَوْمَهَا، وَكَانَتْ حَدِيثَةَ عَهْدٍ بِكُفْرٍ، فَخِفْتهَا عَلَيْكَ. فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ - ﷺ قَالَ: اللَّهُمَّ احْفَظْ أَبَا أَيُّوبَ كَمَا بَاتَ يَحْفَظُنِي
✧ [The Messenger's consummation of marriage with Ṣafiyyah and Abū Ayyūb's guarding of the tent] Ibn Isḥāq said: When the Messenger of God ﷺ consummated his marriage with Ṣafiyyah at Khaybar or on part of the road — and the one who beautified her for the Messenger of God ﷺ, combed her hair, and set right her affairs was Umm Sulaym bt. Milḥān, the mother of Anas b. Mālik — the Messenger of God ﷺ spent the night with her in a tent of his. Abū Ayyūb Khālid b. Zayd, the brother of the Banū al-Najjār, spent the night with his sword slung over his shoulder, guarding the Messenger of God ﷺ and going around the tent until the Messenger of God ﷺ rose in the morning. When he saw where he was, he said: "What is the matter with you, O Abū Ayyūb?" He said: "O Messenger of God, I feared for you from this woman. She was a woman whose father, husband, and people you had killed, and she was newly out of unbelief, so I feared her for you." They assert that the Messenger of God ﷺ said: "O God, preserve Abū Ayyūb as he spent the night preserving me."
Sirat Ibn Hisham 1319No grade recorded
[ تَطَوُّعُ بِلَالٍ لِلْحِرَاسَةِ وَغَلَبَةُ النُّوُمُ عَلَيْهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، قَالَ: لَمَّا انْصَرَفَ رَسُولُ اللَّهِ ﷺ مِنْ خَيْبَرَ فَكَانَ بِبَعْضِ الطَّرِيقِ، قَالَ مِنْ آخِرِ اللَّيْلِ: مَنْ رَجُلٌ يَحْفَظُ عَلَيْنَا الْفَجْرَ لَعَلَّنَا نَنَامُ قَالَ بِلَالٌ: أَنَا يَا رَسُولَ اللَّهِ أَحْفَظُهُ عَلَيْكَ. فَنَزَلَ رَسُولُ اللَّهِ ﷺ وَنَزَلَ النَّاسُ فَنَامُوا، وَقَامَ بِلَالٌ يُصَلِّي، فَصَلَّى مَا شَاءَ اللَّهُ - عَزَّ وَجَلَّ - أَنْ يُصَلِّيَ. ثُمَّ اسْتَنَدَ إلَى بَعِيرِهِ. وَاسْتَقْبَلَ الْفَجْرَ يَرْمُقُهُ، فَغَلَبَتْهُ عَيْنُهُ، فَنَامَ، فَلَمْ يُوقِظْهُمْ إلَّا مَسُّ الشَّمْسِ. وَكَانَ رَسُولُ اللَّهِ ﷺ أَوَّلَ أَصْحَابِهِ هَبَّ، فَقَالَ: مَاذَا صَنَعْتَ بِنَا يَا بِلَالُ ؟ قَالَ: يَا رَسُولَ اللَّهِ، أَخَذَ بِنَفْسِي الَّذِي أَخَذَ بِنَفْسِكَ؛ قَالَ: صَدَقْتُ؛ ثُمَّ اقْتَادَ رَسُولُ اللَّهِ ﷺ بَعِيرَهُ غَيْرَ كَثِيرٍ، ثُمَّ أَنَاخَ فَتَوَضَّأَ، وَتَوَضَّأَ النَّاسُ، ثُمَّ أَمَرَ بِلَالًا فَأَقَامَ الصَّلَاةَ، فَصَلَّى رَسُولُ اللَّهِ ﷺ بِالنَّاسِ فَلَمَّا سَلَّمَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ: إذَا نَسِيتُمْ الصَّلَاةَ فَصَلُّوهَا إذَا ذَكَرْتُمُوهَا، فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ: وَأَقِمِ الصَّلَاةَ لِذِكْرِي
✧ Bilāl’s volunteering for the guard and sleep overcoming him Ibn Isḥāq said: al-Zuhrī related to me, from Saʿīd b. al-Musayyab, who said: When the Messenger of God ﷺ turned back from Khaybar and was on part of the road, he said in the last part of the night: “Which man will keep watch over the dawn for us, so that perhaps we may sleep?” Bilāl said: “I, O Messenger of God, will keep watch over it for you.” So the Messenger of God ﷺ dismounted and the people dismounted and slept, while Bilāl stood praying. He prayed as long as God—mighty and glorious—willed him to pray. Then he leaned against his camel and faced the dawn, watching for it, but sleep overcame his eyes and he slept. Nothing woke them but the touch of the sun. The Messenger of God ﷺ was the first of his companions to rouse, and he said: “What have you done to us, O Bilāl?” He replied: “O Messenger of God, the same thing seized my self that seized your self.” He said: “You have spoken truly.” Then the Messenger of God ﷺ led his camel on a little, then made it kneel and performed ablution, and the people performed ablution. Then he commanded Bilāl, and he gave the call to prayer, and the Messenger of God ﷺ prayed with the people. When he had said the salutation, he turned to the people and said: “When you forget a prayer, pray it when you remember it, for God—blessed and exalted—says: ‘And establish the prayer for My remembrance.’”
Sirat Ibn Hisham 1320No grade recorded
[ شِعْرُ ابْنِ لُقَيْمٍ فِي فَتْحِ خَيْبَرَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ فِيمَا بَلَغَنِي، قَدْ أَعْطَى ابْنَ لُقَيْمٍ الْعَبْسِيَّ، حِينَ افْتَتَحَ خَيْبَرَ، مَا بِهَا مِنْ دَجَاجَةٍ أَوْ دَاجِنٍ، وَكَانَ فَتْحُ خَيْبَرَ فِي صَفَرٍ، فَقَالَ ابْنُ لُقَيْمٍ الْعَبْسِيُّ فِي خَيْبَرَ: رُمِيَتْ نَطَاةٌ مِنْ الرَّسُولِ بِفَيْلَقٍ شَهْبَاءَ ذَاتِ مَنَاكِبَ وَفَقَارِ وَاسْتَيْقَنَتْ بِالذُّلِّ لَمَا شُيِّعَتْ وَرِجَالُ أَسْلَمَ وَسْطَهَا وَغِفَارِ صَبَّحَتْ بَنِي عَمْرِو بْنِ زُرْعَةَ غُدْوَةً وَالشَّقُّ أَظْلَمَ أَهْلُهُ بِنَهَارِ جَرَّتْ بِأَبْطَحِهَا الذُّيُولُ فَلَمْ تَدَعْ إلَّا الدَّجَاجَ تَصِيحُ فِي الْأَسْحَارِ وَلِكُلِّ حِصْنٍ شَاغِلٌ مِنْ خَيْلِهِمْ مِنْ عَبْدِ أَشْهَلَ أَوْ بَنِي النَّجَّارِ وَمُهَاجِرِينَ قَدْ اعْلَمُوا سِيمَاهُمْ فَوْقَ الْمَغَافِرِ لَمْ يَنُوا لِفِرَارِ وَلَقَدْ عَلِمْتُ لَيَغْلِبَنَّ مُحَمَّدٌ وَلَيَثْوِيَنَّ بِهَا إلَى أَصْفَارِ فَرَّتْ يَهُودٌ يَوْمَ ذَلِكَ فِي الْوَغَى تَحْتَ الْعَجَاجِ غَمَائِمَ الْأَبْصَارِ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ فَرَّتْ: كَشَفَتْ، كَمَا تُفَرُّ الدَّابَّةُ بِالْكَشَفِ عَنْ أَسْنَانِهَا؛ يُرِيدُ كَشَفَتْ عَنْ جُفُونِ الْعُيُونِ غَمَائِمَ الْأَبْصَارِ، يُرِيدُ الْأَنْصَارَ
✧ [The poetry of Ibn Luqaym on the conquest of Khaybar] Ibn Isḥāq said: The Messenger of God ﷺ, as I have been told, had given Ibn Luqaym al-ʿAbsī, when he conquered Khaybar, whatever it contained of chickens or domestic fowl. The conquest of Khaybar was in Ṣafar, so Ibn Luqaym al-ʿAbsī said about Khaybar: Naṭāh was shot at from the Messenger with a gleaming, grey host, possessing shoulders and vertebrae. And it became certain of humiliation when it was spread about, while the men of Aslam and Ghifār were in its midst. It came upon Banū ʿAmr b. Zurʿah in the morning, while al-Shaqq's people were darkest in daylight. It dragged its trains through its valley and left nothing but chickens crying out in the pre-dawn hours. And for every fort there was an occupier from their horsemen, from ʿAbd al-Ashhal or Banū al-Najjār. And Emigrants who had marked their signs above their helmets, and did not flag in fleeing. And I knew that Muḥammad would surely prevail, and would surely settle there until the yellow months. The Jews fled on that day in the battle, under the dust, the veils of the eyes. [Ibn Hishām's explanation of some obscure words] Ibn Hishām said: "farrat" means "uncovered," as a beast is said to "farra" when it bares its teeth; he means they uncovered the veils of the eyes, meaning the veils of sight, that is, the helpers (al-anṣār).
Sirat Ibn Hisham 1321No grade recorded
[ شُهُودُ النِّسَاءِ خَيْبَرَ وَحَدِيثُ الْمَرْأَةِ الْغِفَارِيَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَشَهِدَ خَيْبَرَ مَعَ رَسُولِ اللَّهِ ﷺ نِسَاءٌ مِنْ نِسَاءِ الْمُسْلِمِينَ، فَرَضَخَ لَهُنَّ رَسُولُ اللَّهِ ﷺ مِنْ الْفَيْءِ، وَلَمْ يَضْرِبْ لَهُنَّ بِسَهْمٍ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي سُلَيْمَانُ بْنُ سُحَيْمٍ، عَنْ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ، عَنْ امْرَأَةٍ مِنْ بَنِي غِفَارٍ، قَدْ سَمَّاهَا لِي، قَالَتْ: أَتَيْتُ رَسُولَ اللَّهِ ﷺ فِي نِسْوَةٍ مِنْ بَنِي غِفَارٍ، فَقُلْنَا: يَا رَسُولَ اللَّهِ، قَدْ أَرَدْنَا أَنْ نَخْرُجَ مَعَكَ إلَى وَجْهِكَ هَذَا، وَهُوَ يَسِيرُ إلَى خَيْبَرَ، فَنُدَاوِي الْجَرْحَى، وَنُعِينُ الْمُسْلِمِينَ بِمَا اسْتَطَعْنَا؛ فَقَالَ: عَلَى بَرَكَةِ اللَّهِ. قَالَتْ: فَخَرَجْنَا مَعَهُ، وَكُنْتُ جَارِيَةً حَدَثَةً، فَأَرْدَفَنِي رَسُولُ اللَّهِ ﷺ عَلَى حَقِيبَةِ رَحْلِهِ. قَالَتْ: فَوَاَللَّهِ لَنَزَلَ رَسُولُ اللَّهِ ﷺ إلَى الصُّبْحِ وَأَنَاخَ، وَنَزَلْتُ عَنْ حَقِيبَةِ رَحْلِهِ، وَإِذَا بِهَا دَمٌ مِنِّي، وَكَانَتْ أَوَّلَ حَيْضَةٍ حِضْتَهَا، قَالَتْ: فَتَقَبَّضْتُ إلَى النَّاقَةِ وَاسْتَحْيَيْتُ؛ فَلَمَّا رَأَى رَسُولُ اللَّهِ ﷺ مَا بِي وَرَأَى الدَّمَ، قَالَ: مَا لَكَ ؟ لَعَلَّكَ نُفِسْتُ قَالَتْ: قُلْتُ: نَعَمْ؛ قَالَ: فَأَصْلِحِي مِنْ نَفْسِكَ، ثُمَّ خُذِي إنَاءً مِنْ مَاءٍ، فَاطْرَحِي فِيهِ مِلْحًا، ثُمَّ اغْسِلِي بِهِ مَا أَصَابَ الْحَقِيبَةَ مِنْ الدَّمِ، ثُمَّ عُودِي لِمَرْكَبِكَ. قَالَتْ: فَلَمَّا فَتَحَ رَسُولُ اللَّهِ ﷺ خَيْبَرَ، رَضَخَ لَنَا مِنْ الْفَيْءِ وَأَخَذَ هَذِهِ الْقِلَادَةَ الَّتِي تَرَيْنَ فِي عُنُقِي فَأَعْطَانِيهَا، وَعَلَّقَهَا بِيَدِهِ فِي عُنُقِي، فَوَاَللَّهِ لَا تُفَارِقُنِي أَبَدًا. قَالَتْ: فَكَانَتْ فِي عُنُقِهَا حَتَّى مَاتَتْ، ثُمَّ أَوْصَتْ أَنْ تُدْفَنَ مَعَهَا. قَالَتْ: وَكَانَتْ لَا تَطَهَّرَ مِنْ حَيْضَةٍ إلَّا جَعَلَتْ فِي طَهُورِهَا مِلْحًا، وَأَوْصَتْ بِهِ أَنْ يُجْعَلَ فِي غُسْلِهَا حِينَ مَاتَتْ
✧ [The women's witnessing Khaybar and the report of the Ghifārī woman] Ibn Isḥāq said: Some women from among the Muslim women witnessed Khaybar with the Messenger of God ﷺ, and the Messenger of God ﷺ gave them a small portion from the booty, but did not assign them a full share. Ibn Isḥāq said: Sulaymān b. Suḥaym narrated to me, from Umayyah b. Abī al-Ṣalt, from a woman of the Banū Ghifār, whom he named for me, who said: I came to the Messenger of God ﷺ among a group of women from the Banū Ghifār, and we said, 'O Messenger of God, we wish to go out with you on this campaign of yours'—he was traveling to Khaybar—'so that we may treat the wounded and help the Muslims as much as we can.' He said, 'Upon the blessing of God.' She said: So we went out with him. I was a young girl, and the Messenger of God ﷺ mounted me behind him on the rear covering of his camel saddle. She said: By God, the Messenger of God ﷺ dismounted at dawn and made the camel kneel, and I got down from the rear covering of his saddle, and behold, there was blood from me—it was the first menstruation I had ever had. She said: I shrank back toward the camel and felt ashamed. When the Messenger of God ﷺ saw what was wrong with me and saw the blood, he said, 'What is the matter with you? Perhaps you have started menstruating.' She said: I said, 'Yes.' He said, 'Then set yourself right, take a vessel of water, put some salt in it, and wash with it the blood that got on the saddle covering. Then return to your riding place.' She said: When the Messenger of God ﷺ conquered Khaybar, he gave us a small portion from the booty. He took this necklace that you see on my neck and gave it to me, and hung it with his own hand around my neck. By God, it will never leave me as long as I live. She said: It remained on her neck until she died, and she instructed that she be buried with it. She said: Whenever she purified herself from menstruation, she would put salt in her purification water, and she left instructions that it be put in her washing when she died.
Sirat Ibn Hisham 1322No grade recorded
[ شُهَدَاءُ خَيْبَرَ مِنْ بَنِي أُمَيَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَهَذِهِ تَسْمِيَةُ مَنْ اُسْتُشْهِدَ بِخَيْبَرِ مِنْ الْمُسْلِمِينَ، مِنْ قُرَيْشٍ، ثُمَّ مِنْ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، ثُمَّ مِنْ حَلْفَائِهِمْ: رَبِيعَةُ بْنُ أَكْثَمَ بْنِ سَخْبَرَةَ بْنِ عَمْرِو بْنِ بُكَيْرِ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ دُودَانَ بْنِ أَسَدٍ؛ وَثَقِيفُ بْنُ عَمْرٍو، وَرِفَاعَةُ بْنُ مَسْرُوحٍ. [ مِنْ بَنِي أَسَدٍ ] وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى: عَبْدُ اللَّهِ بْنُ الْهُبَيْبِ، وَيُقَالُ: ابْنُ الْهَبِيبِ، فِيمَا قَالَ ابْنُ هِشَامٍ، ابْنُ أُهَيْبِ بْنِ سُحَيْمِ بْنِ غِيرَةَ، مِنْ بَنِي سَعْدِ بْنِ لَيْثٍ، حَلِيفٌ لِبَنِي أَسَدٍ، وَابْنُ أُخْتِهِمْ
✧ [The Martyrs of Khaybar from the Banū Umayyah] Ibn Isḥāq said: This is the naming of those who were martyred at Khaybar among the Muslims, from Quraysh, then from the Banū Umayyah b. ʿAbd Shams, then from their allies: Rabīʿah b. Aktham b. Sakhbarah b. ʿAmr b. Bukayr b. ʿĀmir b. Ghanm b. Dūdān b. Asad; and Thaqīf b. ʿAmr, and Rifāʿah b. Masrūḥ. [From the Banū Asad] And from the Banū Asad b. ʿAbd al-ʿUzzā: ʿAbd Allāh b. al-Hubayb—and it is said: Ibn al-Habīb, according to what Ibn Hishām said—b. Uhayb b. Suḥaym b. Ghīrah, of the Banū Saʿd b. Layth, an ally of the Banū Asad, and the son of their sister.
Sirat Ibn Hisham 1323No grade recorded
[ مِنَ الْأَنْصَارِ شهداء خيبر ] وَمِنْ الْأَنْصَارِ ثُمَّ مِنْ بَنِي سَلِمَةَ: بِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ، مَاتَ مِنْ الشَّاةِ الَّتِي سُمَّ فِيهَا رَسُولُ اللَّهِ ﷺ: وَفُضَيْلُ بْنُ النُّعْمَانِ. رَجُلَانِ. [ مِنْ زُرَيْقٍ ] وَمِنْ بَنِي زُرَيْقٍ: مَسْعُودُ بْنُ سَعْدِ بْنِ قَيْسِ بْنِ خَلَدَةَ بْنِ عَامِرِ بْنِ زُرَيْقٍ. [ مِنَ الْأَوْسِ ] وَمِنْ الْأَوْسِ ثُمَّ مِنْ بَنِي عَبْدِ الْأَشْهَلِ: مَحْمُودُ بْنُ مَسْلَمَةَ بْنِ خَالِدِ بْنِ عَدِيِّ بْنِ مَجْدَعَةَ بْنِ حَارِثَةَ بْنِ الْحَارِثِ، حَلِيفٌ لَهُمْ مِنْ بَنِي حَارِثَةَ. [ مِنْ بَنِي عَمْرٍو ] وَمِنْ بَنِي عَمْرِو بْنِ عَوْفٍ: أَبُو ضَيَّاحِ بْنُ ثَابِتِ بْنِ النُّعْمَانِ بْنِ أُمَيَّةَ بْنِ امْرِئِ الْقَيْسِ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَوْفٍ، وَالْحَارِثُ بْنُ حَاطِبٍ؛ وَعُرْوَةُ بْنُ مُرَّةَ بْنِ سُرَاقَةَ؛ وَأَوْسُ بْنُ الْقَائِدِ، وَأُنَيْفُ بْنُ حَبِيبٍ؛ وَثَابِتُ بْنُ أَثَلَةَ؛ وَطَلْحَةُ. [ مِنْ غِفَارٍ ] وَمِنْ بَنِي غِفَارٍ: عِمَارَةُ بْنُ عُقْبَةَ، رُمِيَ بِسَهْمِ [ مِنْ أَسْلَمَ ] وَمِنْ أَسْلَمَ: عَامِرُ بْنُ الْأَكْوَعِ؛ وَالْأَسْوَدُ الرَّاعِي، وَكَانَ اسْمُهُ أَسْلَمَ. قَالَ ابْنُ هِشَامٍ: الْأَسْوَدُ الرَّاعِي مِنْ أَهْلِ خَيْبَرَ [ مِنْ بَنِي زُهْرَةَ ] وَمِمَّنْ اُسْتُشْهِدَ بِخَيْبَرِ فِيمَا ذَكَرَ ابْنُ شِهَابٍ الزُّهْرِيُّ، مِنْ بَنِي زُهْرَةُ: مَسْعُودُ بْنُ رَبِيعَةَ، حَلِيفٌ لَهُمْ مِنْ الْقَارَةِ. [ مِنَ الْأَنْصَارِ ] وَمِنْ الْأَنْصَارِ بَنِي عَمْرِو بْنِ عَوْفٍ: أَوْسُ بْنُ قَتَادَةَ
✧ [From the Anṣār: the martyrs of Khaybar] And from the Anṣār, then from the Banū Salimah: Bishr b. al-Barāʾ b. Maʿrūr, who died from the sheep in which the Messenger of God ﷺ was poisoned; and Fuḍayl b. al-Nuʿmān. Two men. [From Zurayq] And from the Banū Zurayq: Masʿūd b. Saʿd b. Qays b. Khaladah b. ʿĀmir b. Zurayq. [From the Aws] And from the Aws, then from the Banū ʿAbd al-Ashhal: Maḥmūd b. Maslamah b. Khālid b. ʿAdī b. Majdaʿah b. Ḥārithah b. al-Ḥārith, an ally of theirs from the Banū Ḥārithah. [From the Banū ʿAmr] And from the Banū ʿAmr b. ʿAwf: Abū Ḍayyāḥ b. Thābit b. al-Nuʿmān b. Umayyah b. Imriʾ al-Qays b. Thaʿlabah b. ʿAmr b. ʿAwf, and al-Ḥārith b. Ḥāṭib; and ʿUrwah b. Murrah b. Surāqah; and Aws b. al-Qāʾid, and Unayf b. Ḥabīb; and Thābit b. Athalah; and Ṭalḥah. [From Ghifār] And from the Banū Ghifār: ʿImārah b. ʿUqbah, shot by an arrow. [From Aslam] And from Aslam: ʿĀmir b. al-Akwaʿ; and al-Aswad the shepherd, whose name was Aslam. Ibn Hishām said: Al-Aswad the shepherd was from the people of Khaybar. [From the Banū Zuhrah] And among those who were martyred at Khaybar, as mentioned by Ibn Shihāb al-Zuhrī, from the Banū Zuhrah: Masʿūd b. Rabīʿah, an ally of theirs from al-Qārah. [From the Anṣār] And from the Anṣār, the Banū ʿAmr b. ʿAwf: Aws b. Qatādah.
Sirat Ibn Hisham 1324No grade recorded
أَمْرُ الْأَسْوَدِ الرَّاعِي فِي حَدِيثِ خَيْبَرَ [ إِسْلَامُهُ وَاسْتِشْهَادُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِنْ حَدِيثِ الْأَسْوَدِ الرَّاعِي، فِيمَا بَلَغَنِي: أَنَّهُ أَتَى رَسُولَ اللَّهِ ﷺ وَهُوَ مُحَاصِرٌ لِبَعْضِ حُصُونِ خَيْبَرَ، وَمَعَهُ غَنَمٌ لَهُ، كَانَ فِيهَا أَجِيرًا لِرَجُلِ مِنْ يَهُودَ، فَقَالَ: يَا رَسُولَ اللَّهِ، اعْرِضْ عَلَيَّ الْإِسْلَامَ، فَعَرَّضَهُ عَلَيْهِ، فَأَسْلَمَ - وَكَانَ رَسُولُ اللَّهِ ﷺ لَا يَحْقِرُ أَحَدًا أَنْ يَدْعُوَهُ إلَى الْإِسْلَامِ، وَيَعْرِضَهُ عَلَيْهِ - فَلَمَّا أَسْلَمَ قَالَ: يَا رَسُولَ اللَّهِ، إنِّي كُنْتُ أَجِيرًا لِصَاحِبِ هَذِهِ الْغَنَمِ وَهِيَ أَمَانَةٌ عِنْدِي، فَكَيْفَ أَصْنَعُ بِهَا ؟ قَالَ: اضْرِبْ فِي وُجُوهِهَا، فَإِنَّهَا سَتَرْجِعُ إلَى رَبِّهَا - أَوْ كَمَا قَالَ - فَقَالَ الْأَسْوَدُ، فَأَخَذَ حَفْنَةً مِنْ الْحَصَى، فَرَمَى بِهَا فِي وُجُوهِهَا، وَقَالَ: ارْجِعِي إلَى صَاحِبِكَ، فَوَاَللَّهِ لَا أَصْحَبُكَ أَبَدًا، فَخَرَجَتْ مُجْتَمَعَةً، كَأَنَّ سَائِقًا يَسُوقُهَا حَتَّى دَخَلَتْ الْحِصْنَ. ثُمَّ تَقَدَّمَ إلَى ذَلِكَ الْحِصْنِ لِيُقَاتِلَ مَعَ الْمُسْلِمِينَ، فَأَصَابَهُ حَجَرٌ فَقَتَلَهُ، وَمَا صَلَّى لِلَّهِ صَلَاةً قَطُّ؛ فَأُتِيَ بِهِ رَسُولُ اللَّهِ ﷺ، فَوُضِعَ خَلْفَهُ، وَسُجِّيَ بِشَمْلَةٍ كَانَتْ عَلَيْهِ. فَالْتَفَتَ إلَيْهِ رَسُولُ اللَّهِ ﷺ وَمَعَهُ نَفَرٌ مِنْ أَصْحَابِهِ، ثُمَّ أَعَرَضَ عَنْهُ، فَقَالُوا: يَا رَسُولَ اللَّهِ، لِمَ أَعَرَضْتُ عَنْهُ ؟ قَالَ: إنَّ مَعَهُ الْآنَ زَوْجَتَيْهِ مِنْ الْحُورِ الْعِينِ. قَالَ ابْنُ إسْحَاقَ: وَأَخْبَرَنِي عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ أَنَّهُ ذُكِرَ لَهُ: أَنَّ الشَّهِيدَ إذَا مَا أُصِيبَ تَدَلَّتْ ( لَهُ ) زَوْجَتَاهُ مِنْ الْحُورِ الْعِينِ، عَلَيْهِ تَنْفُضَانِ التُّرَابَ عَنْ وَجْهِهِ، وَتَقُولَانِ: تَرَّبَ اللَّهُ وَجْهَ مَنْ تَرَّبَكَ، وَقَتَلَ مَنْ قَتَلَكَ.
✧ The matter of al-Aswad the shepherd in the report of Khaybar [his acceptance of Islam and his martyrdom] Ibn Isḥāq said: Among the account of al-Aswad the shepherd, as it reached me, is that he came to the Messenger of God ﷺ while he was besieging one of the forts of Khaybar, and with him were sheep of his, for which he was a hired worker for a man of the Jews. He said, "O Messenger of God, present Islam to me." He presented it to him, and he became a Muslim—and the Messenger of God ﷺ never disdained anyone to call him to Islam and present it to him. When he became a Muslim, he said, "O Messenger of God, I was a hired worker for the owner of these sheep, and they are a trust in my possession. What should I do with them?" He said, "Strike them in their faces, for they will return to their master"—or as he said. Al-Aswad said: So he took a handful of pebbles and threw them in their faces, and said, "Return to your owner, for by God, I will never accompany you again." They went out gathered together, as if a driver were driving them, until they entered the fort. Then he advanced toward that fort to fight alongside the Muslims, and a stone struck him and killed him, and he had never prayed a single prayer to God. He was brought to the Messenger of God ﷺ, and was placed behind him and covered with a cloak that was upon him. The Messenger of God ﷺ turned to him, and with him were a number of his companions, then turned away from him. They said, "O Messenger of God, why did you turn away from him?" He said, "With him now are his two wives from the ḥūr al-ʿīn." Ibn Isḥāq said: ʿAbd Allāh b. Abī Najīḥ informed me that it was mentioned to him that when a martyr is struck down, his two wives from the ḥūr al-ʿīn lean down to him, brushing the dust from his face, and say, "May God soil the face of the one who soiled you, and may He kill the one who killed you."
Sirat Ibn Hisham 1325No grade recorded
أَمْرُ الْحَجَّاجِ بْنِ عِلَاطٍ السُّلَمِيِّ [ حِيلَتُهُ فِي جَمْعِ مَالِهِ مِنْ مَكَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا فُتِحَتْ خَيْبَرُ، كَلَّمَ رَسُولَ اللَّهِ ﷺ الْحَجَّاجُ بْنُ عِلَاطٍ السُّلَمِيُّ ثُمَّ الْبَهْزِيُّ، فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّ لِي بِمَكَّةَ مَالًا عِنْدَ صَاحِبَتِي أُمِّ شَيْبَةَ بِنْتِ أَبِي طَلْحَةَ - وَكَانَتْ عِنْدَهُ، لَهُ مِنْهَا مُعْرِضُ بْنِ الْحَجَّاجِ وَمَالٌ مُتَفَرِّقٌ فِي تُجَّارِ أَهْلِ مَكَّةَ، فَأْذَنْ لِي يَا رَسُولَ اللَّهِ؛ فَأَذِنَ لَهُ، قَالَ: إنَّهُ لَا بُدَّ لِي يَا رَسُولَ اللَّهِ مِنْ أَنْ أَقُولَ؛ قَالَ: قُلْ. قَالَ الْحَجَّاجُ: فَخَرَجْتُ حَتَّى إذَا قَدِمْت مَكَّةَ وَجَدْتُ بِثَنِيَّةِ الْبَيْضَاءِ رِجَالًا مِنْ قُرَيْشٍ يَتَسَمَّعُونَ الْأَخْبَارَ، وَيَسْأَلُونَ عَنْ أَمْرِ رَسُولِ اللَّهِ ﷺ وَقَدْ بَلَغَهُمْ أَنَّهُ قَدْ سَارَ إلَى خَيْبَرَ، وَقَدْ عَرَفُوا أَنَّهَا قَرْيَةُ الْحِجَازِ، رِيفًا وَمَنَعَةً وَرِجَالًا، فَهُمْ يَتَحَسَّسُونَ الْأَخْبَارَ، وَيَسْأَلُونَ الرُّكْبَانَ، فَلَمَّا رَأَوْنِي قَالُوا: الْحَجَّاجُ بْنُ عِلَاطٍ - قَالَ: وَلَمْ يَكُونُوا عَلِمُوا بِإِسْلَامِي عِنْدَهُ وَاَللَّهِ الْخَبَرُ - أَخْبِرْنَا يَا أَبَا مُحَمَّدٍ. فَإِنَّهُ قَدْ بَلَغْنَا أَنَّ الْقَاطِعَ قَدْ سَارَ إلَى خَيْبَرَ، وَهِيَ بَلَدُ يَهُودُ وَرِيفُ الْحِجَازِ. قَالَ: قُلْتُ: قَدْ بَلَغَنِي ذَلِكَ وَعِنْدِي مِنْ الْخَبَرِ مَا يَسُرُّكُمْ، قَالَ: فَالْتَبَطُوا بِجَنْبَيْ نَاقَتِي يَقُولُونَ: إيهِ يَا حَجَّاجُ؛ قَالَ: قُلْتُ: هُزِمَ هَزِيمَةً لَمْ تَسْمَعُوا بِمِثْلِهَا قَطُّ، وَقُتِلَ أَصْحَابُهُ قَتْلًا لَمْ تَسْمَعُوا بِمِثْلِهِ قَطُّ، وَأُسِرَ مُحَمَّدٌ أَسْرًا، وَقَالُوا: لَا نَقْتُلُهُ حَتَّى نَبْعَثَ بِهِ إلَى أَهْلِ مَكَّةَ، فَيَقْتُلُوهُ بَيْنَ أَظْهُرِهِمْ بِمَنْ كَانَ أَصَابَ مِنْ رِجَالِهِمْ. قَالَ: فَقَامُوا وَصَاحُوا بِمَكَّةَ، وَقَالُوا: قَدْ جَاءَكُمْ الْخَبَرُ، وَهَذَا مُحَمَّدُ إنَّمَا تَنْتَظِرُونَ أَنْ يُقْدَمَ بِهِ عَلَيْكُمْ، فَيُقْتَلُ بَيْنَ أَظْهُرِكُمْ. قَالَ: قُلْتُ: أَعِينُونِي عَلَى جَمْعِ مَالِي بِمَكَّةَ وَعَلَى غُرَمَائِي، فَإِنِّي أُرِيدُ أَنْ أَقْدَمَ خَيْبَرَ، فَأُصِيبُ مِنْ فَلِّ مُحَمَّدٍ وَأَصْحَابِهِ قَبْلَ أَنْ يَسْبِقَنِي التُّجَّارُ إلَى مَا هُنَالِكَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: مِنْ فَيْءِ مُحَمَّدٍ.
✧ The matter of al-Ḥajjāj b. ʿIlāṭ al-Sulamī — his stratagem to collect his wealth from Makkah Ibn Isḥāq said: When Khaybar was conquered, al-Ḥajjāj b. ʿIlāṭ al-Sulamī, then al-Bahzī, spoke to the Messenger of God ﷺ and said: “O Messenger of God, I have property in Makkah with my wife Umm Shaybah bt. Abī Ṭalḥah — she was married to him, and he had by her Muʿriḍ b. al-Ḥajjāj — and property scattered among the merchants of the people of Makkah. Give me permission, O Messenger of God.” So he gave him permission. He said: “I must say something, O Messenger of God.” He said: “Say it.” Al-Ḥajjāj said: “I set out, and when I reached Makkah I found at Thaniyyat al-Bayḍāʾ men of Quraysh listening for news and asking about the affair of the Messenger of God ﷺ. It had reached them that he had marched to Khaybar, and they knew that it is a town of the Ḥijāz, with cultivated land, fortifications, and men, so they were seeking news and questioning riders. When they saw me, they said: ‘Al-Ḥajjāj b. ʿIlāṭ’ — he said: they did not know that I had become a Muslim — ‘by God, the news! Tell us, O Abū Muḥammad, for it has reached us that the cutter has marched to Khaybar, and it is the land of the Jews and the cultivated region of the Ḥijāz.’ He said: I said: ‘That has reached me too, and I have news that will please you.’ He said: They crowded around the sides of my camel, saying: ‘Come on, O Ḥajjāj!’ He said: I said: ‘He has been defeated with a defeat the like of which you have never heard, and his companions have been killed with a slaughter the like of which you have never heard, and Muḥammad has been taken captive.’ They said: ‘We will not kill him until we send him to the people of Makkah, so that they may kill him in their midst in retaliation for the men of theirs he has killed.’ He said: They arose and shouted in Makkah, saying: ‘The news has come to you! This Muḥammad — you have only to wait for him to be brought to you and killed in your midst.’ He said: I said: ‘Help me collect my property in Makkah and from my debtors, for I want to go to Khaybar and get a share of the plunder of Muḥammad and his companions before the merchants beat me to what is there.’ Ibn Hishām said: It is also said: from the spoils of Muḥammad.
Sirat Ibn Hisham 1326No grade recorded
[ الْعَبَّاسُ يَسْتَوْثِقُ مِنْ خَبَرِ الْحَجَّاجِ وَيُفَاجِئُ قُرَيْشًا ] قَالَ ابْنُ إسْحَاقَ: قَالَ: فَقَامُوا فَجَمَعُوا لِي مَالِي كَأَحَثَّ جَمْعٍ سَمِعْتُ بِهِ. قَالَ: وَجِئْتُ صَاحِبَتِي فَقُلْتُ: مَالِي، وَقَدْ كَانَ لِي عِنْدَهَا مَالٌ مَوْضُوعٌ، لَعَلِّي أَلْحَقُ بِخَيْبَرِ، فَأُصِيبَ مِنْ فُرَصِ الْبَيْعِ قَبْلَ أَنْ يَسْبِقَنِي التُّجَّارُ؛ قَالَ: فَلَمَّا سَمِعَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ الْخَبَرَ، وَجَاءَهُ عَنِّي، أَقْبَلَ حَتَّى وَقَفَ إلَى جَنْبِي وَأَنَا فِي خَيْمَةٍ مِنْ خِيَامِ التُّجَّارِ، فَقَالَ: يَا حَجَّاجُ، مَا هَذَا الْخَبَرُ الَّذِي جِئْتُ بِهِ ؟ قَالَ: فَقُلْتُ: وَهَلْ عِنْدَكَ حِفْظٌ لِمَا وَضَعْتُ عِنْدَكَ ؟ قَالَ: نَعَمْ؛ قَالَ: قُلْتُ: فَاسْتَأْخِرْ عَنِّي حَتَّى أَلْقَاكَ عَلَى خَلَاءٍ، فَإِنِّي فِي جَمْعِ مَالِي كَمَا تَرَى، فَانْصَرِفْ عَنِّي حَتَّى أَفَرُغَ. قَالَ: حَتَّى إذَا فَرَغْتُ مِنْ جَمْعِ كُلِّ شَيْءٍ كَانَ لِي بِمَكَّةَ، وَأَجْمَعْتُ الْخُرُوجَ، لَقِيتُ الْعَبَّاسَ، فَقُلْتُ: احْفَظْ عَلَيَّ حَدِيثِي يَا أَبَا الْفَضْلِ، فَإِنِّي أَخْشَى الطَّلَبَ ثَلَاثًا، ثُمَّ قُلْ مَا شِئْتُ، قَالَ: أَفْعَلُ ؟ قُلْتُ: فَإِنِّي وَاَللَّهِ لَقَدْ تَرَكْتُ ابْنَ أَخِيكَ عَرُوسًا عَلَى بِنْتِ مَلِكِهِمْ، يَعْنِي صَفِيَّةَ بِنْتَ حُيَيٍّ، وَلَقَدْ افْتَتَحَ خَيْبَرَ، وَانْتَثَلَ مَا فِيهَا، وَصَارَتْ لَهُ وَلِأَصْحَابِهِ؛ فَقَالَ: مَا تَقُولُ يَا حَجَّاجُ ؟ قَالَ: قُلْتُ: إي وَاَللَّهِ، فَاكْتُمْ عَنِّي، وَلَقَدْ أَسْلَمْتُ وَمَا جِئْتُ إلَّا لِآخُذَ مَالِي، فَرَقًا مِنْ أَنْ أُغْلَبَ عَلَيْهِ، فَإِذَا مَضَتْ ثَلَاثٌ فَأَظْهِرْ أَمْرَكَ، فَهُوَ وَاَللَّهِ عَلَى مَا تُحِبُّ، قَالَ: حَتَّى إذَا كَانَ الْيَوْمُ الثَّالِثُ لَبِسَ الْعَبَّاسُ حُلَّةً لَهُ، وَتَخَلَّقَ، وَأَخَذَ عَصَاهُ، ثُمَّ خَرَجَ حَتَّى أَتَى الْكَعْبَةَ، فَطَافَ بِهَا، فَلَمَّا رَأَوْهُ قَالُوا: يَا أَبَا الْفَضْلِ، هَذَا وَاَللَّهِ التَّجَلُّدُ لِحَرِّ الْمُصِيبَةِ؛ قَالَ: كَلَّا، وَاَللَّهِ الَّذِي حَلَفْتُمْ بِهِ، لَقَدْ افْتَتَحَ مُحَمَّدٌ خَيْبَرَ وَتُرِكَ عَرُوسًا عَلَى بِنْتِ مَلِكِهِمْ، وَأَحْرَزَ أَمْوَالَهُمْ وَمَا فِيهَا فَأَصْبَحَتْ لَهُ وَلِأَصْحَابِهِ؛ قَالُوا: مَنْ جَاءَكَ بِهَذَا الْخَبَرِ ؟ قَالَ: الَّذِي جَاءَكُمْ بِمَا جَاءَكُمْ بِهِ، وَلَقَدْ دَخَلَ عَلَيْكُمْ مُسْلِمًا، فَأَخَذَ مَالَهُ، فَانْطَلَقَ لِيَلْحَقَ بِمُحَمِّدِ وَأَصْحَابِهِ، فَيَكُونُ مَعَهُ؛ قَالُوا: يَا لِعِبَادِ اللَّهِ انْفَلَتَ عَدُوُّ اللَّهِ، أَمَا وَاَللَّهِ لَوْ عَلِمْنَا لَكَانَ لَنَا وَلَهُ شَأْنٌ؛ قَالَ: وَلَمْ يَنْشَبُوا أَنْ جَاءَهُمْ الْخَبَرُ بِذَلِكَ
✧ [Al-ʿAbbās seeks confirmation of al-Ḥajjāj’s news and surprises Quraysh] Ibn Isḥāq said: He said: So they arose and gathered my property for me with the swiftest gathering I have ever heard of. He said: And I came to my wife and said: My property—and I had property deposited with her—perhaps I may catch up with Khaybar and obtain some of the opportunities of trade before the merchants precede me. He said: When al-ʿAbbās b. ʿAbd al-Muṭṭalib heard the news, and it reached him concerning me, he came forward until he stood beside me while I was in one of the merchants’ tents, and said: O Ḥajjāj, what is this news you have brought? He said: I said: Do you have any memory of what I deposited with you? He said: Yes. He said: I said: Then withdraw from me until I meet you in private, for I am occupied with gathering my property, as you see; so leave me until I finish. He said: Then when I had finished gathering everything I owned in Makkah and had resolved to depart, I met al-ʿAbbās and said: Keep my account secret, O Abu al-Faḍl, for I fear pursuit for three days; then say what you wish. He said: I will. I said: By God, I have left your nephew as a bridegroom upon the daughter of their king—meaning Ṣafiyyah bt. Ḥuyayy—and he has conquered Khaybar and taken out what was in it, and it became his and his companions’. He said: What do you say, O Ḥajjāj? I said: Yes, by God; so keep it secret from me, and I have become a Muslim, and I came only to take my property out of fear that I would be deprived of it. When three days have passed, then make your matter known, for by God it is as you would wish. He said: Then on the third day al-ʿAbbās put on a fine garment of his, perfumed himself, took his staff, and went out until he came to the Kaʿbah and circumambulated it. When they saw him, they said: O Abu al-Faḍl, this is, by God, endurance of the heat of calamity. He said: Not at all, by the God by whom you have sworn, Muḥammad has conquered Khaybar and has been left as a bridegroom upon their king’s daughter, and he has secured their wealth and what was in it, and it has become his and his companions’. They said: Who brought you this news? He said: The one who brought you what he brought you, for he came to you as a Muslim, took his property, and departed to join Muḥammad and his companions and be with him. They said: O servants of God, the enemy of God has escaped. By God, had we known, there would have been between us and him a matter. He said: And they had hardly remained before the news of that came to them.
Sirat Ibn Hisham 1327No grade recorded
[ شِعْرُ حَسَّانَ فِي يَوْمِ خَيْبَرَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّا قِيلَ مِنْ الشِّعْرِ فِي يَوْمِ خَيْبَرَ قَوْلُ حَسَّانَ بْنِ ثَابِتٍ: بِئْسَمَا قَاتَلَتْ خَيَابِرُ عَمَّا جَمَعُوا مِنْ مَزَارِعَ وَنَخِيلِ كَرِهُوا الْمَوْتَ فَاسْتُبِيحَ حِمَاهُمْ وَأَقَرُّوا فِعْلَ اللَّئِيمِ الذَّلِيلِ أَمِنْ الْمَوْتِ يَهْرَبُونَ فَإِنَّ الْ مَوْتَ مَوْتُ الْهُزَالِ غَيْرُ جَمِيلِ
✧ [The Poetry of Ḥassān on the Day of Khaybar] Ibn Isḥāq said: Among the poetry that was recited on the day of Khaybar was the saying of Ḥassān b. Thābit: Evil was what Khaybar fought for, for what they had gathered of sown fields and palm trees. They loathed death, so their sanctuary was violated, and they acknowledged the deed of the base, abased one. Is it from death that they flee? For death is the death of emaciation, not a comely one.
Sirat Ibn Hisham 1328No grade recorded
[ شِعْرُ حَسَّانَ فِي عُذْرِ أَيْمَنَ لِتَخَلُّفِهِ عَنْ خَيْبَرَ ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا، وَهُوَ يَعْذِرُ أَيْمَنَ بْنِ أُمِّ أَيْمَنَ بْنِ عُبَيْدٍ، وَكَانَ قَدْ تَخَلَّفَ عَنْ خَيْبَرَ، وَهُوَ مِنْ بَنِي عَوْفِ بْنِ الْخَزْرَجِ، وَكَانَتْ أُمُّهُ أُمَّ أَيْمَنَ مَوْلَاةَ رَسُولِ اللَّهِ ﷺ، وَهِيَ أُمُّ أُسَامَةَ بْنِ زَيْدٍ، فَكَانَ أَخَا أُسَامَةَ لِأُمِّهِ: عَلَى حِينِ أَنْ قَالَتْ لِأَيْمَنَ أُمُّهُ جَبُنْتَ وَلَمْ تَشْهَدْ فَوَارِسَ خَيْبَرٍ وَأَيْمَنُ لَمْ يَجْبُنْ وَلَكِنَّ مُهْرَهُ أَضَرَّ بِهِ شُرْبُ الْمَدِيدِ الْمُخَمَّرِ وَلَوْلَا الَّذِي قَدْ كَانَ مِنْ شَأْنِ مُهْرِهِ لَقَاتَلَ فِيهِمْ فَارِسًا غَيْرَ أَعْسَرَ وَلَكِنَّهُ قَدْ صَدَّهُ فِعْلُ مُهْرِهِ وَمَا كَانَ مِنْهُ عِنْدَهُ غَيْرَ أَيْسَرَ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ هَذِهِ الْأَبْيَاتَ لِكَعْبِ بْنِ مَالِكٍ، وَأَنْشَدَنِي: وَلَكِنَّهُ قَدْ صَدَّهُ شَأْنُ مُهْرِهِ وَمَا كَانَ لَوْلَا ذَاكُمْ بِمُقَصِّرِ
✧ [Ḥassān's poetry excusing Ayman for remaining behind from Khaybar] Ḥassān b. Thābit also said, excusing Ayman b. Umm Ayman b. ʿUbayd, who had remained behind from Khaybar, and he was of the Banū ʿAwf b. al-Khazraj. His mother was Umm Ayman, the freedwoman of the Messenger of Allah ﷺ, and she was the mother of Usāma b. Zayd, so he was Usāma's maternal brother: At the time when his mother said to Ayman, "You were cowardly and did not witness the horsemen of Khaybar"— Yet Ayman was not cowardly, but his colt was harmed by drinking the long-steeped, covered wine. Were it not for what had happened with his colt, he would have fought among them as a horseman, not one left-handed. But the deed of his colt had turned him back, and what came from it to him was only easier. Ibn Hishām said: Abū Zayd recited these verses to me as being by Kaʿb b. Mālik, and he recited to me: "But the affair of his colt had turned him back, and were it not for that, he would not have fallen short."
Sirat Ibn Hisham 1329No grade recorded
[ شِعْرُ نَاجِيَةَ فِي يَوْمِ خَيْبَرَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ نَاجِيَةُ بْنُ جُنْدُبٍ الْأَسْلَمِيُّ: يَا لِعِبَادِ لَلَّهَ فِيمَ يُرْغَبُ مَا هُوَ إلَّا مَأْكَلٌ وَمَشْرَبُ وَجَنَّةٌ فِيهَا نَعِيمٌ مُعْجِبُ وَقَالَ نَاجِيَةُ بْنُ جُنْدُبٍ الْأَسْلَمِيُّ أَيْضًا: أَنَا لِمَنْ أَنْكَرَنِي ابْنُ جُنْدُبِ يَا رُبَّ قِرْنٍ فِي مَكَرِّي أَنْكَبِ طَاحَ بِمَغْدَى أَنْسُرٍ وَثَعْلَبِ قَالَ ابْنُ هِشَامٍ: وَأَنْشَدَنِي بَعْضُ الرُّوَاةِ لِلشِّعْرِ قَوْلَهُ: في مَكَرِّي، وَطَاحَ بِمَغْدَى
✧ [Poetry of Nājiyah on the day of Khaybar] Ibn Isḥāq said: Nājiyah b. Jundub al-Aslamī said: O servants of God, what is there to desire? It is nothing but food and drink, and a garden in which is wondrous bliss. And Nājiyah b. Jundub al-Aslamī also said: I am, for whoever denied me, Ibn Jundub. Many a peer in my attack was overthrown, perished where vultures and foxes feed. Ibn Hishām said: One of the transmitters recited to me of the poetry his saying: 'in my attack,' and 'perished where [vultures and foxes] feed.'
Sirat Ibn Hisham 1330No grade recorded
[ شِعْرُ كَعْبٍ فِي يَوْمِ خَيْبَرَ ] وَقَالَ كَعْبُ بْنُ مَالِكٍ فِي يَوْمِ خَيْبَرَ، فِيمَا ذَكَرَ ابْنُ هِشَامٍ، عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ: وَنَحْنُ وَرَدْنَا خَيْبَرًا وَفُرُوضَهُ بِكُلِّ فَتًى عَارِي الْأَشَاجِعِ مِذْوَدِ جَوَادٍ لَدَى الْغَايَاتِ لَا وَاهِنِ الْقُوَى جَرِيءٍ عَلَى الْأَعْدَاءِ فِي كُلِّ مَشْهَدِ عَظِيمِ رَمَادِ الْقِدْرِ فِي كُلِّ شَتْوَةٍ ضَرُوبٍ بِنَصْلِ الْمَشْرَفِيِّ الْمُهَنَّدِ يَرَى الْقَتْلَ مَدْحًا إنْ أَصَابَ شَهَادَةً مِنْ اللَّهِ يَرْجُوهَا وَفَوْزًا بِأَحْمَدِ يَذُودُ وَيَحْمِي عَنْ ذِمَارِ مُحَمَّدٍ وَيَدْفَعُ عَنْهُ بِاللِّسَانِ وَبِالْيَدِ وَيَنْصُرُهُ مِنْ كُلِّ أَمْرٍ يَرِيبُهُ يَجُودُ بِنَفْسٍ دُونَ نَفْسِ مُحَمَّدٍ يُصَدِّقُ بِالْأَنْبَاءِ بِالْغَيْبِ مُخْلِصًا يُرِيدُ بِذَاكَ الْفَوْزَ وَالْعِزَّ فِي غَدٍ
✧ [Kaʿb's poetry on the day of Khaybar] Kaʿb b. Mālik said concerning the day of Khaybar, as Ibn Hishām mentioned on the authority of Abū Zayd al-Anṣārī: We came to Khaybar and its watering places, With every youth, bare of the finger-joints, a defender, Generous at the goals, not weak of strength, Bold against the enemies in every witnessed scene, Great of ash under the cooking-pot in every winter, Striking with the blade of the Mashrafī, the Indian-forged, He sees being killed as praise if he attains martyrdom From God, hoping for it, and triumph through Aḥmad, He drives off and protects the sanctities of Muḥammad, And defends him with tongue and with hand, And supports him in every matter that distresses him, Giving his own soul for the soul of Muḥammad, He confirms the tidings of the unseen, sincere, Desiring thereby triumph and glory on the morrow.
Sirat Ibn Hisham 1331No grade recorded
ذِكْرُ مَقَاسِمِ خَيْبَرَ وَأَمْوَالِهَا [ الشِّقُّ وَنَطَاةُ وَالْكَتِيبَةُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ الْمَقَاسِمُ عَلَى أَمْوَالِ خَيْبَرَ، عَلَى الشِّقِّ وَنَطَاةَ وَالْكَتِيبَةِ فَكَانَتْ الشِّقُّ وَنَطَاةُ فِي سُهْمَانِ الْمُسْلِمِينَ، وَكَانَتْ الْكَتِيبَةُ خُمُسَ اللَّهِ، وَسَهْمَ النَّبِيِّ ﷺ، وَسَهْمَ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ، وَطُعْمَ أَزْوَاجِ النَّبِيِّ ﷺ، وَطُعْمَ رِجَالٍ مَشَوْا بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ أَهْلِ فَدَكَ بِالصُّلْحِ؛ مِنْهُمْ مُحَيِّصَةُ بْنُ مَسْعُودٍ، أَعْطَاهُ رَسُولُ اللَّهِ ﷺ ثَلَاثِينَ وَسْقًا مِنْ شَعِيرٍ، وَثَلَاثِينَ وَسْقًا مِنْ تَمْرٍ. وَقُسِمَتْ خَيْبَرُ عَلَى أَهْلِ الْحُدَيْبِيَةِ، مَنْ شَهِدَ خَيْبَرَ، وَمَنْ غَابَ عَنْهَا، وَلَمْ يَغِبْ عَنْهَا إلَّا جَابِرُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ حَرَامٍ، فَقَسَمَ لَهُ رَسُولُ اللَّهِ ﷺ كَسَهْمِ مَنْ حَضَرَهَا، وَكَانَ وَادِيَاهَا، وَادِي السُّرَيْرَةِ، وَوَادِي خَاصٍّ، وَهُمَا اللَّذَانِ قُسِمَتْ عَلَيْهِمَا خَيْبَرُ، وَكَانَتْ نَطَاةُ وَالشِّقُّ ثَمَانِيَةَ عَشَرَ سَهْمًا، نَطَاةُ مِنْ ذَلِكَ خَمْسَةُ أَسْهُمٍ، وَالشِّقُّ ثَلَاثَةَ عَشَرَ سَهْمًا، وَقُسِمَتْ الشِّقُّ وَنَطَاةُ عَلَى أَلْفِ سَهْمٍ، وَثَمَانِ مِئَةِ سَهْمٍ.
✧ Mention of the divisions of Khaybar and its properties [al-Shiqq, Naṭāh, and al-Katībah] Ibn Isḥāq said: The divisions were made over the properties of Khaybar, over al-Shiqq, Naṭāh, and al-Katībah. Al-Shiqq and Naṭāh were in the shares of the Muslims, and al-Katībah was the fifth of God, and the share of the Prophet ﷺ, and the share of the near of kin, the orphans, and the poor, and the maintenance of the wives of the Prophet ﷺ, and the maintenance of men who walked between the Messenger of God ﷺ and the people of Fadak with the peace; among them Muḥayyiṣah b. Masʿūd: the Messenger of God ﷺ gave him thirty wasqs of barley and thirty wasqs of dates. And Khaybar was divided among the people of al-Ḥudaybiyah, those who were present at Khaybar and those who were absent from it; and none was absent from it except Jābir b. ʿAbd Allāh b. ʿAmr b. Ḥarām, so the Messenger of God ﷺ allotted to him like the share of one who was present at it. Its two valleys were Wādī al-Surayrah and Wādī Khāṣṣ, and they are the two over which Khaybar was divided. Naṭāh and al-Shiqq were eighteen shares: Naṭāh of that five shares, and al-Shiqq thirteen shares. Al-Shiqq and Naṭāh were divided into one thousand and eight hundred shares.
Sirat Ibn Hisham 1332No grade recorded
[ عِدَّةُ مَنْ قُسِمَتْ عَلَيْهِمْ خَيْبَرُ ] وَكَانَتْ عِدَّةُ الَّذِينَ قُسِمَتْ عَلَيْهِمْ خَيْبَرُ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ أَلْفَ سَهْمٍ وَثَمَانَ مِئَةِ سَهْمٍ، بِرِجَالِهِمْ وَخَيْلِهِمْ، الرِّجَالُ أَرْبَعَ عَشَرَةَ مِئَةٍ، وَالْخَيْلُ مِئَتَا فَارِسٍ؛ فَكَانَ لِكُلِّ فَرَسٍ سَهْمَانِ، وَلِفَارِسِهِ سَهْمٌ، وَكَانَ لِكُلِّ رَاجِلٍ سَهْمٌ؛ فَكَانَ لِكُلِّ سَهْمٍ رَأْسٌ جُمِعَ إلَيْهِ مِئَةُ رَجُلٍ، فَكَانَتْ ثَمَانِيَةَ عَشَرَ سَهْمًا جُمِعَ. قَالَ ابْنُ هِشَامٍ: وَفِي يَوْمِ خَيْبَرَ عَرَّبَ رَسُولُ اللَّهِ ﷺ الْعَرَبِيَّ مِنْ الْخَيْلِ، وَهَجَّنَ الْهَجِينَ
✧ [The number of those among whom Khaybar was divided] The number of those among the companions of the Messenger of God ﷺ among whom Khaybar was divided was one thousand eight hundred shares, with their men and their horses: the men were one thousand four hundred, and the horses were two hundred cavalrymen. Each horse had two shares, and its rider had one share, and each foot soldier had one share. Each share was assigned to a group to which one hundred men were gathered, so eighteen shares were gathered. Ibn Hishām said: On the day of Khaybar, the Messenger of God ﷺ made the Arab horse a purebred and made the half-breed a half-breed.
Sirat Ibn Hisham 1333No grade recorded
[ قِسْمَةُ الْأَسْهُمِ عَلَى أَرْبَابِهَا في خيبر ] قَالَ ابْنُ إسْحَاقَ: فَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ رَأْسًا، وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ وَعُمَرُ بْنُ الْخَطَّابِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَعَاصِمُ بْنُ عَدِيٍّ، أَخُو بَنِي الْعَجْلَانِ، وَأُسَيْدُ بْنُ حُضَيْرٍ، وَسَهْمُ الْحَارِثِ بْنِ الْخَزْرَجِ، وَسَهْمُ نَاعِمِ، وَسَهْمُ بَنِي بَيَاضَةَ، وَسَهْمُ بَنِي عُبَيْدٍ، وَسَهْمُ بَنِي حَرَامٍ مِنْ بَنِي سَلِمَةَ، وَعُبَيْدٍ السَّهَامِ. قَالَ ابْنُ هِشَامٍ: وَإِنَّمَا قِيلَ لَهُ عُبَيْدٌ السَّهَامُ لِمَا اشْتَرَى مِنْ السِّهَامِ يَوْمَ خَيْبَرَ، وَهُوَ عُبَيْدُ بْنُ أَوْسٍ، أَحَدُ بَنِي حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ. قَالَ ابْنُ إسْحَاقَ: وَسَهْمُ سَاعِدَةَ، وَسَهْمُ غِفَارٍ وَأَسْلَمَ، وَسَهْمُ النَّجَّارِ وَسَهْمُ حَارِثَةَ، وَسَهْمُ أَوْسٍ. فَكَانَ أَوَّلُ سَهْمٍ خَرَجَ مِنْ خَيْبَرَ بِنَطَاةَ سَهْمَ الزُّبَيْرِ بْنِ الْعَوَّامِ. وَهُوَ الْخَوْعُ، وَتَابَعَهُ السُّرَيْرُ؛ ثُمَّ كَانَ الثَّانِي سَهْمَ بَيَاضَةَ، ثُمَّ كَانَ الثَّالِثُ سَهْمَ أُسَيْدٍ ثُمَّ كَانَ الرَّابِعُ سَهْمَ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ، ثُمَّ كَانَ الْخَامِسُ سَهْمَ نَاعِمٍ لِبَنِي عَوْفِ بْنِ الْخَزْرَجِ وَمُزَيْنَةَ وَشُرَكَائِهِمْ، وَفِيهِ قُتِلَ مَحْمُودُ بْنُ مَسْلَمَةَ؛ فَهَذِهِ نَطَاةُ. ثُمَّ هَبَطُوا إلَى الشِّقِّ، فَكَانَ أَوَّلُ سَهْمٍ خَرَجَ مِنْهُ سَهْمَ عَاصِمِ بْنِ عَدِيٍّ، أَخِي بَنِي الْعَجْلَانِ، وَمَعَهُ كَانَ سَهْمُ رَسُولِ اللَّهِ ﷺ، ثُمَّ سَهْمُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، ثُمَّ سَهْمُ سَاعِدَةَ، ثُمَّ سَهْمُ النَّجَّارِ. ثُمَّ سَهْمُ عَلِيِّ بْنِ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ، ثُمَّ سَهْمُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، ثُمَّ سَهْمُ غِفَارٍ وَأَسْلَمَ، ثُمَّ سَهْمُ عُمَرَ بْنِ الْخَطَّابِ، ثُمَّ سَهْمُ سَلَمَةَ بْنِ عُبَيْدٍ وَبَنِيَّ حَرَامٍ، ثُمَّ سَهْمُ حَارِثَةَ، ثُمَّ سَهْمُ عُبَيْدٍ السَّهَامِ، ثُمَّ سَهْمُ أَوْسٍ، وَهُوَ سَهْمُ اللَّفِيفِ، جَمَعَتْ إلَيْهِ جُهَيْنَةُ وَمَنْ حَضَرَ خَيْبَرَ مِنْ سَائِرِ الْعَرَبِ؛ وَكَانَ حَذْوهُ سَهْمَ رَسُولِ اللَّهِ ﷺ، الَّذِي كَانَ أَصَابَهُ فِي سَهْمِ عَاصِمِ بْنِ عَدِيٍّ. ثُمَّ قَسَمَ رَسُولُ اللَّهِ ﷺ الْكَتِيبَةَ، وَهِيَ وَادِي خَاصٍّ، بَيْنَ قَرَابَتِهِ وَبَيْنَ نِسَائِهِ، وَبَيْنَ رِجَالِ الْمُسْلِمِينَ وَنِسَاءٍ أَعْطَاهُمْ مِنْهَا، فَقَسَمَ رَسُولُ اللَّهِ ﷺ لِفَاطِمَةَ ابْنَتِهِ مِئَتَيْ وَسْقٍ، وَلِعَلِيِّ بْنِ أَبِي طَالِبٍ مِئَةَ وَسْقٍ، وَلِأُسَامَةَ بْنِ زَيْدٍ مِئَتَيْ وَسْقٍ، وَخَمْسِينَ وَسْقًا مِنْ نَوًى، وَلِعَائِشَةَ أُمِّ الْمُؤْمِنِينَ مِئَتَيْ وَسْقٍ، وَلِأَبِي بَكْرِ بْنِ أَبِي قُحَافَةَ مِئَةَ وَسْقٍ، وَلِعَقِيلِ بْنِ أَبِي طَالِبٍ مِئَةَ وَسْقٍ وَأَرْبَعِينَ وَسْقًا، وَلِبَنِي جَعْفَرٍ خَمْسِينَ وَسْقًا، وَلِرَبِيعَةَ بْنِ الْحَارِثِ مِئَةَ وَسْقٍ، وَلِلصَّلْتِ بْنِ مَخْرَمَةَ وَابْنَيْهِ مِئَةَ وَسْقٍ، لِلصَّلْتِ مِنْهَا أَرْبَعُونَ وَسْقًا، وَلِأَبِي نَبْقَةَ خَمْسِينَ وَسْقًا، وَلِرُكَانَةَ بْنِ عَبْدِ يَزِيدَ خَمْسِينَ وَسْقًا، وَلِقَيْسِ بْنِ مَخْرَمَةَ ثَلَاثِينَ وَسْقًا، وَلِأَبِي الْقَاسِمِ بْنِ مَخْرَمَةَ أَرْبَعِينَ وَسْقًا، وَلِبَنَاتِ عُبَيْدَةَ بْنِ الْحَارِثِ وَابْنَةِ الْحُصَيْنِ بْنِ الْحَارِثِ مِئَةَ وَسْقٍ، وَلِبَنِي عُبَيْدِ بْنِ عَبْدِ يَزِيدَ سِتِّينَ وَسْقًا، وَلِابْنِ أَوْسِ بْنِ مَخْرَمَةَ ثَلَاثِينَ وَسْقًا. وَلِمِسْطَحِ بْنِ أُثَاثَةَ وَابْنِ إلْيَاسَ خَمْسِينَ وَسْقًا، وَلِأُمِّ رُمَيْثَةَ أَرْبَعِينَ وَسْقًا. وَلِنُعَيْمِ بْنِ هِنْدٍ ثَلَاثِينَ وَسْقًا، وَلِبُحَيْنَةَ بِنْتِ الْحَارِثِ ثَلَاثِينَ وَسْقًا وَلِعُجَيْرِ بْنِ عَبْدِ يَزِيدَ ثَلَاثِينَ وَسْقًا، وَلِأُمِّ حَكِيمٍ ( بِنْتِ الزُّبَيْنِ بْنِ عَبْدِ الْمُطَّلِبِ ) ثَلَاثِينَ وَسْقًا، وَلِجُمَانَةِ بِنْتِ أَبِي طَالِبٍ ثَلَاثِينَ وَسْقًا، وَلِابْنِ الْأَرْقَمِ خَمْسِينَ وَسْقًا، وَلِعَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ أَرْبَعِينَ وَسْقًا، وَلِحَمْنَةَ بِنْتِ جَحْشٍ ثَلَاثِينَ وَسْقًا، وَلِأُمِّ الزُّبَيْرِ أَرْبَعِينَ وَسْقًا، وِلِضُبَاعَةَ بِنْتِ الزُّبَيْرِ أَرْبَعِينَ وَسْقًا، وَلِابْنِ أَبِي خُنَيْسٍ ثَلَاثِينَ وَسْقًا، وَلِأُمِّ طَالِبٍ أَرْبَعِينَ وَسْقًا، وَلِأَبِي بَصْرَةَ عِشْرِينَ وَسْقًا، وَلِنُمَيْلَةَ الْكَلْبِيِّ خَمْسِينَ وَسْقًا، وَلِعَبْدِ اللَّهِ بْنِ وَهْبٍ وَابْنَتَيْهِ تِسْعِينَ وَسْقًا، لَابْنَيْهِ مِنْهَا أَرْبَعِينَ وَسْقًا، وَلِأُمِّ حَبِيبٍ بِنْتِ جَحْشٍ ثَلَاثِينَ وَسْقًا، وَلِمَلْكُو بْنِ عَبَدَةَ ثَلَاثِينَ وَسْقًا، وَلِنِسَائِهِ ﷺ سَبْعَ مِئَةِ وَسْقٍ. قَالَ ابْنُ هِشَامٍ: قَمْحٌ وَشَعِيرٌ وَتَمْرٌ وَنَوًى وَغَيْرُ ذَلِكَ، قَسَمَهُ عَلَى قَدْرِ حَاجَتِهِمْ وَكَانَتْ الْحَاجَةُ فِي بَنِي عَبْدِ الْمُطَّلِبِ أَكْثَرَ، وَلِهَذَا أَعْطَاهُمْ أَكْثَرَ
✧ [The Division of the Shares among Their Owners in Khaybar] Ibn Isḥāq said: ʿAlī b. Abī Ṭālib was the head, and al-Zubayr b. al-ʿAwwām, and Ṭalḥah b. ʿUbayd Allāh, and ʿUmar b. al-Khaṭṭāb, and ʿAbd al-Raḥmān b. ʿAwf, and ʿĀṣim b. ʿAdī, the brother of the Banū al-ʿAjlān, and Usayd b. Ḥuḍayr, and the share of al-Ḥārith b. al-Khazraj, and the share of Nāʿim, and the share of the Banū Bayāḍah, and the share of the Banū ʿUbayd, and the share of the Banū Ḥarām from the Banū Salamah, and ʿUbayd al-Sihām. Ibn Hishām said: He was called ʿUbayd al-Sihām because of the shares he purchased on the day of Khaybar. He is ʿUbayd b. Aws, one of the Banū Ḥārithah b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws. Ibn Isḥāq said: And the share of Sāʿidah, and the share of Ghifār and Aslam, and the share of al-Najjār and the share of Ḥārithah, and the share of Aws. The first share that came out of Khaybar at Naṭāh was the share of al-Zubayr b. al-ʿAwwām, which is al-Khawʿ, and it was followed by al-Surayr. Then the second was the share of Bayāḍah. Then the third was the share of Usayd. Then the fourth was the share of the Banū al-Ḥārith b. al-Khazraj. Then the fifth was the share of Nāʿim for the Banū ʿAwf b. al-Khazraj and Muzaynah and their partners; and in it Maḥmūd b. Maslamah was killed. So this is Naṭāh. Then they descended to al-Shiqq. The first share that came out of it was the share of ʿĀṣim b. ʿAdī, the brother of the Banū al-ʿAjlān, and with it was the share of the Messenger of God ﷺ. Then the share of ʿAbd al-Raḥmān b. ʿAwf. Then the share of Sāʿidah. Then the share of al-Najjār. Then the share of ʿAlī b. Abī Ṭālib, may God be pleased with him. Then the share of Ṭalḥah b. ʿUbayd Allāh. Then the share of Ghifār and Aslam. Then the share of ʿUmar b. al-Khaṭṭāb. Then the share of Salamah b. ʿUbayd and the Banū Ḥarām. Then the share of Ḥārithah. Then the share of ʿUbayd al-Sihām. Then the share of Aws, which is the share of the Lafīf: Juhaynah and whoever attended Khaybar from the rest of the Arabs gathered to it. And alongside it was the share of the Messenger of God ﷺ, which he had obtained in the share of ʿĀṣim b. ʿAdī. Then the Messenger of God ﷺ divided al-Katībah, which is the valley of Khāṣṣ, among his relatives, his wives, and men of the Muslims and women to whom he gave from it. So the Messenger of God ﷺ allotted to Fāṭimah his daughter two hundred wasq, to ʿAlī b. Abī Ṭālib one hundred wasq, to Usāmah b. Zayd two hundred wasq and fifty wasq of date stones, to ʿĀʾishah the Mother of the Believers two hundred wasq, to Abū Bakr b. Abī Quḥāfah one hundred wasq, to ʿAqīl b. Abī Ṭālib one hundred and forty wasq, to the Banū Jaʿfar fifty wasq, to Rabīʿah b. al-Ḥārith one hundred wasq, to al-Ṣalt b. Makhramah and his two sons one hundred wasq, of which al-Ṣalt received forty wasq, to Abū Nabqah fifty wasq, to Rukānah b. ʿAbd Yazīd fifty wasq, to Qays b. Makhramah thirty wasq, to Abū al-Qāsim b. Makhramah forty wasq, to the daughters of ʿUbaydah b. al-Ḥārith and the daughter of al-Ḥuṣayn b. al-Ḥārith one hundred wasq, to the Banū ʿUbayd b. ʿAbd Yazīd sixty wasq, to the son of Aws b. Makhramah thirty wasq, to Misṭaḥ b. Uthāthah and the son of Ilyās fifty wasq, to Umm Rumaythah forty wasq, to Nuʿaym b. Hind thirty wasq, to Buḥaynah bt. al-Ḥārith thirty wasq, to ʿUjayr b. ʿAbd Yazīd thirty wasq, to Umm Ḥakīm bt. al-Zubayr b. ʿAbd al-Muṭṭalib thirty wasq, to Jumānah bt. Abī Ṭālib thirty wasq, to the son of al-Arqam fifty wasq, to ʿAbd al-Raḥmān b. Abī Bakr forty wasq, to Ḥamnah bt. Jaḥsh thirty wasq, to Umm al-Zubayr forty wasq, to Ḍubāʿah bt. al-Zubayr forty wasq, to the son of Abī Khunayth thirty wasq, to Umm Ṭālib forty wasq, to Abū Baṣrah twenty wasq, to Numaylah al-Kalbī fifty wasq, to ʿAbd Allāh b. Wahb and his two daughters ninety wasq, of which his two sons received forty wasq, to Umm Ḥabīb bt. Jaḥsh thirty wasq, to Malkū b. ʿAbadah thirty wasq, and to his wives ﷺ seven hundred wasq. Ibn Hishām said: Wheat and barley and dates and date stones and other things. He divided it according to their need, and the need among the Banū ʿAbd al-Muṭṭalib was greater, and for this reason he gave them more.
Sirat Ibn Hisham 1334No grade recorded
[ عَهْدُ الرَّسُولِ إلَى نِسَائِهِ بِنَصِيبِهِنَّ فِي الْمَغَانِمِ ] بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ذِكْرُ مَا أَعْطَى مُحَمَّدٌ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ مِنْ قَمْحِ خَيْبَرَ: قَسَمَ لَهُنَّ مِئَةَ وَسْقٍ وَثَمَانِينَ وَسْقًا، وَلِفَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ خَمْسَةً وَثَمَانِينَ وَسْقًا، وَلِأُسَامَةَ بْنِ زَيْدٍ أَرْبَعِينَ وَسْقًا، وَلِلْمِقْدَادِ بْنِ الْأَسْوَدِ خَمْسَةَ عَشَرَ وَسْقًا، وَلِأُمِّ رُمَيْثَةَ خَمْسَةَ أَوْسُقٍ. شَهِدَ عُثْمَانُ بْنُ عَفَّانَ وَعَبَّاسٌ. وَكَتَبَ
✧ [The Messenger's covenant to his wives regarding their share in the spoils] In the name of Allah, the Most Gracious, the Most Merciful. Mention of what Muhammad the Messenger of Allah ﷺ gave his wives from the wheat of Khaybar: He allotted to them one hundred and eighty wasqs, and to Fāṭimah bt. the Messenger of Allah ﷺ eighty-five wasqs, and to Usāmah b. Zayd forty wasqs, and to al-Miqdād b. al-Aswad fifteen wasqs, and to Umm Rumaythah five wasqs. ʿUthmān b. ʿAffān and ʿAbbās bore witness. And he wrote.
Sirat Ibn Hisham 1335No grade recorded
[ مَا أَوْصَى بِهِ الرَّسُولُ عِنْدَ مَوْتِهِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، عَنْ ابْنِ شِهَابٍ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، قَالَ: لَمْ يُوصِ رَسُولُ اللَّهِ ﷺ عِنْدَ مَوْتِهِ إلَّا بِثَلَاثِ، أَوْصَى لِلرَّهَاوِيِّينَ بِجَادِّ مِئَةِ وَسْقٍ مِنْ خَيْبَرَ، وَلِلدَّارِيِّينَ بِجَادِّ مِئَةِ وَسْقٍ مِنْ خَيْبَرَ، وَلِلسَّبائِيِّينَ، وَلِلْأَشْعَرِيِّينَ بِجَادِّ مِئَةِ وَسْقٍ مِنْ خَيْبَرَ. وَأَوْصَى بِتَنْفِيذِ بَعْثِ أُسَامَةَ بْنِ زَيْدِ بْنِ حَارِثَةَ: وَأَلَّا يُتْرَكَ بِجَزِيرَةِ الْعَرَبِ دِينَانِ
✧ Regarding what the Messenger enjoined at his death. Ibn Isḥāq said: Ṣāliḥ b. Kaysān related to me, from Ibn Shihāb al-Zuhrī, from ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah b. Masʿūd, who said: The Messenger of God ﷺ did not enjoin anything at his death except three things: he enjoined for the Rahāwiyyīn a jādd of one hundred wasqs from Khaybar, and for the Dāriyyīn a jādd of one hundred wasqs from Khaybar, and for the Sabaʾiyyīn, and for the Ashʿariyyīn, a jādd of one hundred wasqs from Khaybar. And he enjoined the execution of the expedition of Usāmah b. Zayd b. Ḥārithah, and that two religions should not be left in the Arabian Peninsula.
Sirat Ibn Hisham 1336No grade recorded
أَمْرُ فَدَكِ فِي خَبَرِ خَيْبَرَ [ مُصَالَحَةُ الرَّسُولِ أَهْلَ فَدَكٍ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ خَيْبَرَ قَذَفَ اللَّهُ الرُّعْبَ فِي قُلُوبِ أَهْلِ فَدَكِ، حِينَ بَلَغَهُمْ مَا أَوْقَعَ اللَّهُ تَعَالَى بِأَهْلِ خَيْبَرَ، فَبَعَثُوا إلَى رَسُولِ اللَّهِ ﷺ يُصَالِحُونَهُ عَلَى النِّصْفِ مِنْ فَدَكِ، فَقَامَتْ عَلَيْهِ رُسُلُهُمْ بِخَيْبَرِ، أَوْ بِالطَّائِفِ، أَوْ بَعْدَ مَا قَدِمَ الْمَدِينَةَ، فَقَبِلَ ذَلِكَ مِنْهُمْ، فَكَانَتْ فَدَكُ لِرَسُولِ اللَّهِ ﷺ خَالِصَةً، لِأَنَّهُ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلِ وَلَا رِكَابٍ تَسْمِيَةُ النَّفَرِ الدَّارِيِّينَ الَّذِينَ أَوْصَى لَهُمْ رَسُولُ اللَّهِ ﷺ مِنْ خَيْبَرَ [ نَسَبُهُمْ ] وَهُمْ بَنُو الدَّارِ بْنِ هَانِئِ بْنِ حَبِيبِ بْنِ نُمَارَةَ بْنِ لَحْمٍ، الَّذِينَ سَارُوا إلَى رَسُولِ اللَّهِ ﷺ مِنْ الشَّامِ: تَمِيمُ بْنُ أَوْسٍ وَنُعَيْمُ بْنُ أَوْسٍ أَخُوهُ، وَيَزِيدُ بْنُ قَيْسٍ، وَعَرَفَةُ بْنُ مَالِكٍ ؟ سَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ الرَّحْمَنِ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: عَزَّةُ بْنُ مَالِكٍ: وَأَخُوهُ مُرَّانُ بْنُ مَالِكٍ. قَالَ ابْنُ هِشَامٍ: مَرْوَانُ بْنُ مَالِكٍ. قَالَ ابْنُ إسْحَاقَ: وَفَاكِهُ بْنُ نُعْمَانَ، وَجَبَلَةُ بْنُ مَالِكٍ، وَأَبُو هِنْدِ بْنُ بَرٍّ، وَأَخُوهُ الطَّيِّبُ بْنُ بَرٍّ، فَسَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ اللَّهِ.
✧ The matter of Fadak in the report of Khaybar [the Messenger's making peace with the people of Fadak]. Ibn Isḥāq said: When the Messenger of God ﷺ had finished with Khaybar, God cast terror into the hearts of the people of Fadak, when they learned of what God Almighty had brought upon the people of Khaybar. So they sent to the Messenger of God ﷺ to make peace with him on the basis of half of Fadak. Their messengers came to him at Khaybar, or at al-Ṭāʾif, or after he had arrived in Madinah, and he accepted that from them. Thus Fadak belonged to the Messenger of God ﷺ exclusively, because it was not taken by charging horses or camels. The naming of the group of the Dāriyyīn to whom the Messenger of God ﷺ made a bequest from Khaybar [their lineage]. They are the Banū al-Dār b. Hāniʾ b. Ḥabīb b. Numārah b. Lakhm, those who traveled to the Messenger of God ﷺ from Syria: Tamīm b. Aws, Nuʿaym b. Aws his brother, Yazīd b. Qays, and ʿArafah b. Mālik? — the Messenger of God ﷺ named him ʿAbd al-Raḥmān. Ibn Hishām said: It is also said: ʿAzzah b. Mālik, and his brother Murrān b. Mālik. Ibn Hishām said: Marwān b. Mālik. Ibn Isḥāq said: Fākih b. Nuʿmān, Jabalah b. Mālik, Abū Hind b. Barr, and his brother al-Ṭayyib b. Barr — the Messenger of God ﷺ named him ʿAbd Allāh.
Sirat Ibn Hisham 1337No grade recorded
[ خَرْصُ بْنِ رَوَاحَةَ ثُمَّ جَبَّارٍ عَلَى أَهْلِ خَيْبَرَ ] فَكَانَ رَسُولُ اللَّهِ ﷺ، كَمَا حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، يَبْعَثُ إلَى أَهْلِ خَيْبَرَ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ خَارِصًا بَيْنَ الْمُسْلِمِينَ وَيَهُودَ، فَيَخْرُصُ عَلَيْهِمْ، فَإِذَا قَالُوا: تَعَدَّيْتُ عَلَيْنَا، قَالَ: إنْ شِئْتُمْ فَلَكُمْ، وَإِنْ شِئْتُمْ فَلَنَا، فَتَقُولُ يَهُودُ: بِهَذَا قَامَتْ السَّمَوَاتُ وَالْأَرْضُ. وَإِنَّمَا خَرَصَ عَلَيْهِمْ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ عَامًا وَاحِدًا، ثُمَّ أُصِيبَ بِمُؤْتَةِ يَرْحَمُهُ اللَّهُ، فَكَانَ جَبَّارُ بْنُ صَخْرِ بْنِ أُمَيَّةَ بْنِ خَنْسَاءَ، أَخُو بَنِي سَلِمَةَ، هُوَ الَّذِي يَخْرُصُ عَلَيْهِمْ بَعْدَ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ
✧ The estimating of Ibn Rawāḥah, then Jabbār, over the people of Khaybar. The Messenger of God ﷺ, as ʿAbd Allāh b. Abī Bakr related to me, used to send ʿAbd Allāh b. Rawāḥah to the people of Khaybar as an estimator between the Muslims and the Jews, and he would make an estimate over them. When they said, "You have treated us unjustly," he said, "If you wish, it is yours; and if you wish, it is ours." The Jews would say, "By this the heavens and the earth are upheld." ʿAbd Allāh b. Rawāḥah made the estimate over them for only one year; then he was struck down at Muʾtah, God have mercy on him. After ʿAbd Allāh b. Rawāḥah, it was Jabbār b. Ṣakhr b. Umayyah b. Khansāʾ, brother of the Banū Salimah, who made the estimate over them.
Sirat Ibn Hisham 1338No grade recorded
[ مَقْتَلُ ابْنِ سَهْلٍ وَدِيَةُ الرَّسُولِ إلَى أَهْلِهِ ] فَأَقَامَتْ يَهُودُ عَلَى ذَلِكَ، لَا يَرَى بِهِمْ الْمُسْلِمُونَ بَأْسًا فِي مُعَامَلَتِهِمْ، حَتَّى عَدَوْا فِي عَهْدِ رَسُولِ اللَّهِ ﷺ عَلَى عَبْدِ اللَّهِ بْنِ سَهْلِ، أَخِي بَنِي حَارِثَةَ، فَقَتَلُوهُ، فَاتَّهَمَهُمْ رَسُولُ اللَّهِ ﷺ وَالْمُسْلِمُونَ عَلَيْهِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي الزُّهْرِيُّ عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ، وَحَدَّثَنِي أَيْضًا بُشَيْرُ بْنُ يَسَارٍ، مَوْلَى بَنِي حَارِثَةَ، عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ، قَالَ: أُصِيبَ عَبْدُ اللَّهِ بْنُ سَهْلٍ بِخَيْبَرِ، وَكَانَ خَرَجَ إلَيْهَا فِي أَصْحَابٍ لَهُ يَمْتَارُ مِنْهَا تَمْرًا، فَوُجِدَ فِي عَيْنٍ قَدْ كُسِرَتْ عُنُقُهُ، تَمَّ طُرِحَ فِيهَا، قَالَ: فَأَخَذُوهُ فَغَيَّبُوهُ، ثُمَّ قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ، فَذَكَرُوا لَهُ شَأْنَهُ، فَتَقَدَّمَ إلَيْهِ أَخُوهُ عَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ، وَمَعَهُ ابْنَا عَمِّهِ حُوَيِّصَةُ وَمُحَيِّصَةُ ابْنَا مَسْعُودٍ، وَكَانَ عَبْدُ الرَّحْمَنِ مِنْ أَحْدَثِهِمْ سِنًّا، وَكَانَ صَاحِبَ الدَّمِ، وَكَانَ ذَا قَدَمٍ فِي الْقَوْمِ، فَلَمَّا تَكَلَّمَ قَبْلَ ابْنَىْ عَمِّهِ، قَالَ رَسُولُ اللَّهِ ﷺ: الْكُبْرَ الْكُبْرَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: كَبِّرْ كَبِّرْ - فِيمَا ذَكَرَ مَالِكُ بْنُ أَنَسٍ - فَسَكَتَ، فَتَكَلَّمَ حُوَيِّصَةُ وَمُحَيِّصَةُ، ثُمَّ تَكَلَّمَ هُوَ بَعْدُ، فَذَكَرُوا لِرَسُولِ اللَّهِ ﷺ قَتْلَ صَاحِبِهِمْ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَتُسَمُّونَ قَاتِلَكُمْ، ثُمَّ تَحْلِفُونَ عَلَيْهِ خَمْسِينَ يَمِينًا فَنُسَلِّمُهُ إلَيْكُمْ ؟ قَالُوا: يَا رَسُولَ اللَّهِ، مَا كُنَّا لِنَحْلِفَ عَلَى مَا لَا نَعْلَمُ قَالَ: أَفَيَحْلِفُونَ بِاَللَّهِ خَمْسِينَ يَمِينًا مَا قَتَلُوهُ وَلَا يَعْلَمُونَ لَهُ قَاتِلًا ثُمَّ يَبْرَءُونَ مِنْ دَمِهِ ؟ قَالُوا: يَا رَسُولَ اللَّهِ، مَا كُنَّا لِنَقْبَلَ أَيْمَانَ يَهُودَ، مَا فِيهِمْ مِنْ الْكُفْرِ أَعْظَمُ مِنْ أَنْ يَحْلِفُوا عَلَى إثْمٍ قَالَ: فَوَدَاهُ رَسُولُ اللَّهِ ﷺ مِنْ عِنْدِهِ مِئَةَ نَاقَةٍ. قَالَ سَهْلٌ: فَوَاَللَّهِ مَا أَنْسَى بَكْرَةً مِنْهَا حَمْرَاءَ ضَرَبَتْنِي وَأَنَا أَحُوزُهَا. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ بُجَيْدِ بْنِ قَيْظِيٍّ، أَخِي بَنِي حَارِثَةَ، قَالَ مُحَمَّدُ بْنُ إبْرَاهِيمَ: وَاَيْمُ اللَّهِ، مَا كَانَ سَهْلٌ بِأَكْثَرَ عِلْمًا مِنْهُ، وَلَكِنَّهُ كَانَ أَسَنَّ - مِنْهُ، إنَّهُ قَالَ لَهُ: وَاَللَّهِ مَا هَكَذَا كَانَ الشَّأْنُ وَلَكِنَّ سَهْلًا أَوْهَمَ، مَا قَالَ رَسُولُ اللَّهِ ﷺ احْلِفُوا عَلَى مَا لَا عِلْمَ لَكُمْ بِهِ، وَلَكِنَّهُ كَتَبَ إلَى يَهُودَ خَيْبَرَ حِينَ كَلَّمَتْهُ الْأَنْصَارُ: إنَّهُ قَدْ وُجِدَ قَتِيلٌ بَيْنَ أَبْيَاتِكُمْ فَدُوهُ، فَكَتَبُوا إلَيْهِ يَحْلِفُونَ بِاَللَّهِ مَا قَتَلُوهُ، وَلَا يَعْلَمُونَ لَهُ قَاتِلًا. فَوَدَاهُ رَسُولُ اللَّهِ ﷺ مِنْ عِنْدِهِ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَمْرُو بْنُ شُعَيْبٍ مِثْلَ حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ بُجَيْدٍ، إلَّا أَنَّهُ قَالَ فِي حَدِيثِهِ: دُوهُ أَوْ ائْذَنُوا بِحَرْبِ. فَكَتَبُوا يَحْلِفُونَ بِاَللَّهِ مَا قَتَلُوهُ وَلَا يَعْلَمُونَ لَهُ قَاتِلًا، فَوَدَاهُ رَسُولُ اللَّهِ ﷺ مِنْ عِنْدِهِ
✧ [The killing of Ibn Sahl and the Messenger's blood-money to his family] The Jews persisted in that, with the Muslims seeing no harm in dealing with them, until they transgressed during the era of the Messenger of God ﷺ against ʿAbd Allāh b. Sahl, brother of the Banū Ḥārithah, and killed him; so the Messenger of God ﷺ and the Muslims suspected them of it. Ibn Isḥāq said: Al-Zuhrī narrated to me from Sahl b. Abī Ḥathmah, and Bushayr b. Yasār, client of the Banū Ḥārithah, also narrated to me from Sahl b. Abī Ḥathmah, who said: ʿAbd Allāh b. Sahl was struck down at Khaybar. He had gone out there with companions of his to procure dates from it, and he was found in a spring with his neck broken, then thrown into it. He said: They took him and buried him, then came to the Messenger of God ﷺ and mentioned his affair to him. His brother ʿAbd al-Raḥmān b. Sahl came forward to him, and with him were his two paternal cousins, Ḥuwayyiṣah and Muḥayyiṣah, the two sons of Masʿūd. ʿAbd al-Raḥmān was the youngest of them in age, and he was the owner of the blood, and he had standing among the people. When he spoke before his two paternal cousins, the Messenger of God ﷺ said: "The elder, the elder." Ibn Hishām said: And it is said: "Let the elder speak, let the elder speak" – as Mālik b. Anas mentioned – so he fell silent, and Ḥuwayyiṣah and Muḥayyiṣah spoke, then he spoke after that. They mentioned to the Messenger of God ﷺ the killing of their companion, and the Messenger of God ﷺ said: "Will you name your killer, then swear fifty oaths against him, and we will hand him over to you?" They said: "O Messenger of God, we would not swear to what we do not know." He said: "Then will they swear by God fifty oaths that they did not kill him and do not know a killer for him, and then be absolved of his blood?" They said: "O Messenger of God, we would not accept the oaths of the Jews; the disbelief in them is greater than that they should swear to a sin." He said: So the Messenger of God ﷺ paid his blood-money from his own resources: one hundred she-camels. Sahl said: By God, I shall not forget a red young she-camel of them that kicked me while I was driving them. Ibn Isḥāq said: Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī narrated to me from ʿAbd al-Raḥmān b. Bujayd b. Qayẓī, brother of the Banū Ḥārithah. Muḥammad b. Ibrāhīm said: By God, Sahl was not more knowledgeable than him, but he was older than him – that he said to him: By God, the affair was not like this, but Sahl erred. The Messenger of God ﷺ did not say, "Swear to what you have no knowledge of," but he wrote to the Jews of Khaybar when the Anṣār spoke to him: "A slain man has been found among your dwellings, so pay his blood-money." They wrote to him swearing by God that they did not kill him and do not know a killer for him. So the Messenger of God ﷺ paid his blood-money from his own resources. Ibn Isḥāq said: ʿAmr b. Shuʿayb narrated to me the like of the tradition of ʿAbd al-Raḥmān b. Bujayd, except that he said in his tradition: "Pay his blood-money or give notice of war." So they wrote swearing by God that they did not kill him and do not know a killer for him, and the Messenger of God ﷺ paid his blood-money from his own resources.
Sirat Ibn Hisham 1339No grade recorded
[ إجْلَاءُ الْيَهُودِ عَنْ خَيْبَرَ أَيَّامَ عُمَرَ ] قَالَ ابْنُ إسْحَاقَ: وَسَأَلْتُ ابْنَ شِهَابٍ الزُّهْرِيَّ: كَيْفَ كَانَ إعْطَاءُ رَسُولِ اللَّهِ ﷺ يَهُودَ خَيْبَرَ نَخْلَهُمْ حِينَ أَعْطَاهُمْ النَّخْلَ عَلَى خَرْجِهَا، أَبَتَّ ذَلِكَ لَهُمْ حَتَّى قُبِضَ، أَمْ أَعْطَاهُمْ إيَّاهَا لِلضَّرُورَةِ مِنْ غَيْرِ ذَلِكَ ؟ فَأَخْبَرَنِي ابْنُ شِهَابٍ: أَنَّ رَسُولَ اللَّهِ ﷺ افْتَتَحَ خَيْبَرَ عَنْوَةً بَعْدَ الْقِتَالِ، وَكَانَتْ خَيْبَرُ مِمَّا أَفَاءَ اللَّهُ عَزَّ وَجَلَّ عَلَى رَسُولِ اللَّهِ ﷺ خَمَّسَهَا رَسُولُ اللَّهِ ﷺ، وَقَسَمَهَا بَيْنَ الْمُسْلِمِينَ، وَنَزَلَ مَنْ نَزَلَ مِنْ أَهْلِهَا عَلَى الْجَلَاءِ بَعْدَ الْقِتَالِ، فَدَعَاهُمْ رَسُولُ اللَّهِ ﷺ، فَقَالَ: إنْ شِئْتُمْ دَفَعْتُ إلَيْكُمْ هَذِهِ الْأَمْوَالَ عَلَى أَنْ تُعْمِلُوهَا، وَتَكُونَ ثِمَارُهَا بَيْنَنَا وَبَيْنَكُمْ، وَأُقِرُّكُمْ مَا أَقَرَّكُمْ اللَّهُ، فَقَبِلُوا، فَكَانُوا عَلَى ذَلِكَ يُعْمِلُونَهَا وَكَانَ رَسُولُ اللَّهِ ﷺ يَبْعَثُ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ، فَيَقْسِمُ ثَمَرَهَا، وَيَعْدِلُ عَلَيْهِمْ فِي الْخَرْصِ فَلَمَّا تَوَفَّى اللَّهُ نَبِيَّهُ ﷺ، أَقَرَّهَا أَبُو بَكْرٍ ؓ، بَعْدَ رَسُولِ اللَّهِ ﷺ بِأَيْدِيهِمْ، عَلَى الْمُعَامَلَةِ الَّتِي عَامَلَهُمْ عَلَيْهَا رَسُولُ اللَّهِ ﷺ حَتَّى تُوُفِّيَ، ثُمَّ أَقَرَّهَا عُمَرُ ؓ صَدْرًا مِنْ إمَارَتِهِ. ثُمَّ بَلَغَ عُمَرَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ فِي وَجَعِهِ الَّذِي قَبَضَهُ اللَّهُ فِيهِ: لَا يَجْتَمِعَنَّ بِجَزِيرَةِ الْعَرَبِ دِينَانِ، فَفَحَصَ عُمَرُ ذَلِكَ، حَتَّى بَلَغَهُ الثَّبْتُ، فَأَرْسَلَ إلىَ يَهُودَ، فَقَالَ: إنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَذِنَ فِي جَلَائِكُمْ، قَدْ بَلَغَنِي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَا يَجْتَمِعَنَّ بِجَزِيرَةِ الْعَرَبِ دِينَانِ: فَمَنْ كَانَ عِنْدَهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ﷺ مِنْ الْيَهُودِ فَلْيَأْتِنِي بِهِ، أُنْفِذُهُ لَهُ وَمَنْ لَمْ يَكُنْ عِنْدَهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ﷺ مِنْ الْيَهُودِ، فَلْيَتَجَهَّزْ لِلْجَلَاءِ، فَأَجْلَى عُمَرُ مَنْ لَمْ يَكُنْ عِنْدَهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ﷺ مِنْهُمْ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي نَافِعٌ، مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: خَرَجْتُ أَنَا وَالزُّبَيْرُ وَالْمِقْدَادُ بْنُ الْأَسْوَدِ إلَى أَمْوَالِنَا بِخَيْبَرِ نَتَعَاهَدُهَا، فَلَمَّا قَدِمْنَا تَفَرَّقْنَا فِي أَمْوَالِنَا، قَالَ: فَعُدِيَ عَلَيَّ تَحْتَ اللَّيْلِ، وَأَنَا نَائِمٌ عَلَى فِرَاشِي، فَفُدِعَتْ يَدَايَ مِنْ مِرْفَقَيَّ، فَلَمَّا أَصْبَحْتُ اسْتَصْرَخَ عَلَيَّ صَاحِبَايَ، فَأَتَيَانِي فَسَأَلَانِي: مَنْ صَنَعَ هَذَا بِكَ ؟ فَقُلْتُ: لَا أَدْرِي، قَالَ: فَأَصْلَحَا مِنْ يَدَيَّ، ثُمَّ قَدِمَا بِي عَلَى عُمَرَ ؓ ؟ فَقَالَ: هَذَا عَمَلُ يَهُودَ، ثُمَّ قَامَ فِي النَّاسِ خَطِيبًا فَقَالَ: أَيُّهَا النَّاسُ، إنَّ رَسُولَ اللَّهِ ﷺ كَانَ عَامَلَ يَهُودَ خَيْبَرَ عَلَى أَنَّا نُخْرِجُهُمْ إذَا شِئْنَا، وَقَدْ عَدَوْا عَلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، فَفَدَعُوا يَدَيْهِ، كَمَا قَدْ بَلَغَكُمْ، مَعَ عَدْوِهِمْ عَلَى الْأَنْصَارِيِّ قَبْلَهُ، لَا نَشُكُّ أَنَّهُمْ أَصْحَابُهُ، لَيْسَ لَنَا هُنَاكَ عَدُوٌّ غَيْرُهُمْ، فَمَنْ كَانَ لَهُ مَالٌ بِخَيْبَرِ فَلْيَلْحَقْ بِهِ، فَإِنِّي مُخْرِجٌ يَهُودَ، فَأَخْرَجَهُمْ
✧ [Expulsion of the Jews from Khaybar in the days of ʿUmar] Ibn Isḥāq said: I asked Ibn Shihāb al-Zuhrī: How was the giving of the Messenger of Allah ﷺ to the Jews of Khaybar their palm groves when he gave them the palms on the condition of a share of their produce? Did he make that permanent for them until he died, or did he give them to them out of necessity, for no other reason? Ibn Shihāb informed me: The Messenger of Allah ﷺ conquered Khaybar by force after fighting, and Khaybar was among what Allah, mighty and glorious is He, granted as spoil to the Messenger of Allah ﷺ; the Messenger of Allah ﷺ took one-fifth of it and divided the rest among the Muslims. Some of its inhabitants left after the fighting, so the Messenger of Allah ﷺ called them and said: 'If you wish, I will hand over these properties to you with the condition that you work them and their fruits be shared between us and you, and I will keep you as long as Allah keeps you.' They accepted, and they remained on that basis working the land. The Messenger of Allah ﷺ would send ʿAbd Allāh b. Rawāḥah to divide its fruits and judge equitably among them in estimating the produce. When Allah took His Prophet ﷺ, Abū Bakr ؓ continued to leave the land in their hands after the Messenger of Allah ﷺ on the same terms of the agreement that the Messenger of Allah ﷺ had made with them until he died. Then ʿUmar ؓ continued to leave it for a time at the beginning of his rule. Then ʿUmar learned that the Messenger of Allah ﷺ had said in the illness in which Allah took him: 'Let not two religions remain in the Arabian Peninsula.' ʿUmar investigated that until it was confirmed to him, then he sent to the Jews and said: 'Allah, mighty and glorious is He, has permitted your expulsion. It has reached me that the Messenger of Allah ﷺ said: Let not two religions remain in the Arabian Peninsula. Whoever among the Jews has a covenant from the Messenger of Allah ﷺ, let him bring it to me and I will carry it out for him; and whoever among the Jews does not have a covenant from the Messenger of Allah ﷺ, let him prepare for expulsion.' So ʿUmar expelled those of them who had no covenant from the Messenger of Allah ﷺ. Ibn Isḥāq said: Nāfiʿ, the mawlā of ʿAbd Allāh b. ʿUmar, related to me on the authority of ʿAbd Allāh b. ʿUmar, who said: I, al-Zubayr, and al-Miqdād b. al-Aswad went out to our properties in Khaybar to look after them. When we arrived, we dispersed to our properties. He said: I was attacked under cover of night while I was sleeping on my bed, and my hands were broken at the elbows. When morning came, my two companions cried out for help, came to me, and asked: 'Who did this to you?' I said: 'I do not know.' He said: They treated my hands and then brought me to ʿUmar ؓ. He said: 'This is the work of the Jews.' Then he stood before the people as a preacher and said: 'O people, the Messenger of Allah ﷺ had made an agreement with the Jews of Khaybar on the understanding that we would expel them whenever we wished. They have attacked ʿAbd Allāh b. ʿUmar and broken his hands, as you have heard, in addition to their previous attack on the Anṣārī. We have no doubt that they are the ones responsible; we have no enemy there other than them. Whoever has property in Khaybar, let him attend to it, for I am expelling the Jews.' So he expelled them.
Sirat Ibn Hisham 1340No grade recorded
[ قِسْمَةُ عُمَرَ لِوَادِي الْقُرَى بَيْنَ الْمُسْلِمِينَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَكْنَفٍ، أَخِي بَنِي حَارِثَةَ، قَالَ: لَمَّا أَخْرَجَ عُمَرُ يَهُودَ مِنْ خَيْبَرَ رَكِبَ فِي الْمُهَاجِرِينَ وَالْأَنْصَارِ وَخَرَجَ مَعَهُ جَبَّارُ بْنُ صَخْرِ بْنِ أُمَيَّةَ بْنِ خَنْسَاءَ، أَخُو بَنِي سَلَمَةَ،: كَانَ خَارِصَ أَهْلِ الْمَدِينَةِ وَحَاسِبَهُمْ - وَيَزِيدُ بْنُ ثَابِتٍ، وَهُمَا قَسَمَا خَيْبَرَ بَيْنَ أَهْلِهَا، عَلَى أَصْلِ جَمَاعَةِ السُّهْمَانِ، الَّتِي كَانَتْ عَلَيْهَا وَكَانَ مَا قَسَمَ عُمَرُ بْنُ الْخَطَّابِ مِنْ وَادِي الْقُرَى، لِعُثْمَانِ بْنِ عَفَّانَ خَطَرٌ، وَلِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ خَطَرٌ، وَلِعُمَرِ بْنِ أَبِي سَلَمَةَ خَطَرٌ، وَلِعَامِرِ بْنِ أَبِي رَبِيعَةَ خَطَرٌ، وَلِعَمْرِو بْنِ سُرَاقَةَ خَطَرٌ، وَلِأُشَيْمٍ خَطَرٌ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: وَلِأَسْلَمَ وَلِبَنِي جَعْفَرٍ خَطَرٌ، وَلِمُعَيْقِيبٍ خَطَرٌ، وَلِعَبْدِ اللَّهِ بْنِ الْأَرْقَمِ خَطَرٌ، وَلِعَبْدِ اللَّهِ وَعُبَيْدِ اللَّهِ خَطَرَانِ، وَلِابْنِ عَبْدِ اللَّهِ بْنِ جَحْشٍ خَطَرٌ، وَلِابْنِ الْبُكَيْرِ خَطَرٌ، وَلِمُعْتَمِرٍ خَطَرٌ، وَلِزَيْدِ بْنِ ثَابِتٍ خَطَرٌ، وَلِأُبَيِّ بْنِ كَعْبٍ خَطَرٌ، وَلِمُعَاذِ بْنِ عَفْرَاءَ خَطَرٌ، وَلِأَبِي طَلْحَةَ وَحَسَنٍ خَطَرٌ، وَلِجَبَّارِ بْنِ صَخْرٍ خَطَرٌ، وَلِجَابِرِ بْنِ عَبْدِ اللَّهِ بْنِ رِئَابٍ خَطَرٌ، وَلِمَالِكِ بْنِ صَعْصَعَةَ وَجَابِرِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرٍو خَطَرٌ، وَلِابْنِ حُضَيْرٍ خَطَرٌ، وَلِابْنِ سَعْدِ بْنِ مُعَاذٍ خَطَرٌ، وَلِسَلَامَةِ بْنِ سَلَامَةَ خَطَرٌ، وَلِعَبْدِ الرَّحْمَنِ بْنِ ثَابِتٍ وَأَبِي شَرِيكٍ خَطَرٌ، وَلِأَبِي عَبْسِ بْنِ جَبْرٍ خَطَرٌ، وَلِمُحَمَّدِ بْنِ مَسْلَمَةَ خَطَرٌ، وَلِعُبَادَةَ بْنِ طَارِقٍ خَطَرٌ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: لِقَتَادَةَ. قَالَ ابْنُ إسْحَاقَ: وَلِجَبْرِ بْنِ عَتِيكٍ نِصْفُ خَطَرٍ، وَلِابْنَيْ الْحَارِثِ بْنِ قَيْسٍ نِصْفُ خَطَرٍ، وَلِابْنِ حَزَمَةَ وَالضَّحَّاكِ خَطَرٌ فَهَذَا مَا بَلَغَنَا مِنْ أَمْرِ خَيْبَرَ وَوَادِي الْقُرَى وَمَقَاسِمِهَا. قَالَ ابْنُ هِشَامٍ. الْخَطَرُ: النَّصِيبُ. يُقَالُ: أَخْطَرَ لِي فُلَانٌ خَطَرًا
✧ [Division by ʿUmar of Wādī al-Qurā among the Muslims] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr related to me, from ʿAbd Allāh b. Maknaf, a brother of the Banū Ḥārithah, who said: When ʿUmar expelled the Jews from Khaybar, he rode among the Muhājirūn and the Anṣār, and there went out with him Jabbār b. Ṣakhr b. Umayyah b. Khansāʾ, a brother of the Banū Salamah—he was the assessor and accountant of the people of al-Madīnah—and Yazīd b. Thābit. They two divided Khaybar among its people on the basis of the original group of shares that had been assigned to it. Of what ʿUmar b. al-Khaṭṭāb divided of Wādī al-Qurā, ʿUthmān b. ʿAffān received a portion, ʿAbd al-Raḥmān b. ʿAwf received a portion, ʿUmar b. Abī Salamah received a portion, ʿĀmir b. Abī Rabīʿah received a portion, ʿAmr b. Surāqah received a portion, and Ushaym received a portion. Ibn Hishām said: It is also said: Aslam and the Banū Jaʿfar received a portion, Muʿayqīb received a portion, ʿAbd Allāh b. al-Arqam received a portion, ʿAbd Allāh and ʿUbayd Allāh received two portions, the son of ʿAbd Allāh b. Jaḥsh received a portion, Ibn al-Bukayr received a portion, Muʿtamir received a portion, Zayd b. Thābit received a portion, Ubayy b. Kaʿb received a portion, Muʿādh b. ʿAfrāʾ received a portion, Abū Ṭalḥah and Ḥasan received a portion, Jabbār b. Ṣakhr received a portion, Jābir b. ʿAbd Allāh b. Riʾāb received a portion, Mālik b. Ṣaʿṣaʿah and Jābir b. ʿAbd Allāh b. ʿAmr received a portion, Ibn Ḥuḍayr received a portion, Ibn Saʿd b. Muʿādh received a portion, Salāmah b. Salāmah received a portion, ʿAbd al-Raḥmān b. Thābit and Abū Sharīk received a portion, Abū ʿAbs b. Jabr received a portion, Muḥammad b. Maslamah received a portion, and ʿUbādah b. Ṭāriq received a portion. Ibn Hishām said: It is also said: Qatādah. Ibn Isḥāq said: Jabr b. ʿAtīk received half a portion, the two sons of al-Ḥārith b. Qays received half a portion, and Ibn Ḥazamah and al-Ḍaḥḥāk received a portion. This is what has reached us of the affair of Khaybar and Wādī al-Qurā and their divisions. Ibn Hishām said: al-khaṭar means the share. It is said: So-and-so granted me a khaṭar.