[Photo Illustration Only: Of Early Madinah ]
Ullayyah bin Zayd (commonly known in classical Islamic biographical literature as 'Ulbah ibn Zayd al-Ansar al-Harithi) was a devout, financially destitute companion (Sahabi) of the Prophet Muhammad ﷺ. He is immortalized in Islamic history as the epitome of pure sincerity (Ikhlas) and the unique companion who donated his personal honor ('Ird) as charity when he had no material possessions to give.
1. Biography and Lineage
• Full Name & Lineage: 'Ulbah ibn Zayd ibn Sayfi ibn 'Amr ibn Zayd ibn Jusham ibn Harithah ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws.
• Affiliation: He was from the Ansar (the Helpers of Medina), specifically belonging to the Banu Harithah clan of the Aws tribe.
• Social Status: He belonged to the Bakka'in (The Weepers)—a group of deeply faithful but desperately impoverished companions who wept bitterly when they lacked the financial means to support Islamic expeditions.
2. Significant Events & Contributions to Islam
The Battle of Tabuk (9 AH) and the Jaisy al-'Usrah
In the month of Rajab, 9 AH, the Prophet Muhammad ﷺ called for an expedition to Tabuk to face the Byzantine forces. Because of the extreme summer heat, severe drought, and immense distance, the military mobilization was dubbed Sa'at al-'Usrah (The Hour of Hardship). The Prophet ﷺ announced that only those with proper mounts could join.
'Ulbah and a few other poor companions approached the Prophet ﷺ, pleading for riding animals. The Prophet ﷺ replied: "I can find no mounts for you." Ulbah turned away in tears. This collective grief is permanently commemorated in the Holy Qur'an:
"Nor [is there blame] on those who came to you to be provided with mounts, and when you said, 'I can find no mounts for you,' they turned back, their eyes overflowing with tears of grief that they could not find something to spend." (Surah At-Tawbah, 9:92)
The Night of Ultimate Sincerity
Unable to sleep due to sorrow, 'Ulbah stood in night prayer (Tahajjud) and wept. He made a historic supplication, offering the only asset he possessed: his personal honor. The following morning, the Prophet ﷺ received divine revelation regarding this act and announced to the congregation: "Where is the one who gave charity with his honor last night?" 'Ulbah stood up, and the Prophet ﷺ delivered the ultimate glad tidings: "Rejoice, for by the One in Whose Hand is my soul, it has been recorded among the accepted zakat (charity)!"
3. Hadith Narration: Arabic Text & Commentary
'Ulbah ibn Zayd is primarily recognized as a narrator through his personal event related by other companions (such as Abu Abs ibn Jabr and Amr ibn Awf), as well as through direct tracking in classical Hadith works like Mu'jam al-Sahabah by Abu Nu'aym and Musnad al-Bazzar.
The Text of the Hadith
عَنْ عُلْبَةَ بْنِ زَيْدٍ أَنَُّ قَامَ مِنَ اللَّيْلِ Fَصَلَى وَبَكَى,
and he said: «O God, you have commanded jihad and loved it,
؟ أَتَصَدَّقُ عَلى كلِّ مُسْلِمٍ بُُِلِّ مَظْلِمَةٍ أَصَابَنِي فِيهَا مِنْ مَالٍ وْ جَسَدٍ وَوْ عِرضٍ» ثُمَّ أَصْبَحَ مَعَ النَّاسِ, فَقَالَ
The Prophet ﷺ: «أَيْنَ الْمُتَصَدِّقُ هَذِهِ اللَّيْلَةَ?» فَلَمْ يَقُمْ إِلَيْهِ أَحَدٌ, ثُمَّ قَالَ: «أَيْنَ الْمُتَصَدِّقُ فَلْيَقُمْ? فَقَامَ إِلَيْهِ فَأَخْبَرَهُ,
then the Prophet ﷺ said: «Abishr, and the soul of Muhammad was written in Zakat الْمُتَقَبَّلَةِ» (رواه البيهقي وابن القيمي في زاد المعد)
Commentary and Jurisprudential Rulings
• The Definition of "Charity of Honor" (Sadaqat al-'Ird): Scholars explain that this means pardoning, forgiving, and relinquishing rights against anyone who has backbitten, slandered, insulted, or physically/financially harmed you.
• The Legality of Non-Material Charity: The Hadith proves that when a Muslim lacks liquid capital or physical assets, a sincere heart, clean conscience (Salamat al-Sadr), and a willingness to forgive creation are recognized as structural, rewarding deeds in the sight of Allah.
• Divine Knowledge of Secret Deeds: The Prophet's ﷺ knowledge of 'Ulbah's secret night prayer serves as a prophetic miracle (Mu'jizah), as it was conveyed directly via divine revelation.
4. Historical Disambiguation: Differentiating Similars
Because the name Zayd is exceptionally common in early Islamic history, 'Ulbah's identity must be carefully isolated from other monumental figures to prevent historical conflation:
[Attribute]
Utbah Ibn Zayd
[Origin]
Ansar {Madinah Aws Tribe}
[Primary Legacy]
The Charity Of Honor at Tabuk.
[Role At Badr]
Present in Madinah; missed it due to being sent later to Tabuk.
[Attribute]
Zayd Bin Harithah
[Origin]
Muhajir {Originally from Kalb enslaved then freed.
[Primary Legacy]
The adopted son of Prophet Muhammad SAW {the only Sahabi mentioned in the Quran}.
[Role At Badr]
Fought extensively; martyred later at the Battle of Mu'tah (8 AH)
[Attribute]
Zayd Bin Thabit
[Origin]
Ansar {Medina Khazraj Tribe}.
[Primary Legacy]
Chief scribe of Divine Revelation and compiler of the Holy Quran.
[Role At Badr]
Too Young To Fight at Badr, empowered via scholarship instead.
[Attribute]
Said bin Zayd
[Origin]
Muhajir (Makkah - Banu Adiyy of Quraysh)
[Primary Legacy]
One of the Asharatu Mubashahirun (Ten Promised Paradise)
[Role At Badr]
Sent as a scout before Badr. missed the clash but received spoils.
1. The Seven Weepers (Al-Bakka'in) of Tabuk
When the call for the Battle of Tabuk (9 AH) was declared, these seven companions from the Ansar and other allied tribes desperately sought mounts to join the expedition [Sa'at al-'Usrah]. When they were turned away due to the lack of provisions, their intense grief caused them to weep, immortalising them in Surah At-Tawbah (9:92).
While classical biographers like Ibn Ishaq, Ibn Hisham, and Al-Waqidi note slight variations in the family lines, the universally recognized list of the seven Bakka'in includes:
1. 'Ulbah ibn Zayd (Banu Harithah of the Aws tribe) – Famous for donating his honor as charity.
2. Abu Layla 'Abdullah ibn al-Mughaffal (Banu Muzaynah) – He is reported to have wept alongside 'Abdullah ibn Mughaffal al-Muzani.
3. Salim ibn 'Umayr (Banu 'Amr ibn 'Awf of the Aws tribe) – A veteran of Badr who was deeply impoverished at the time of Tabuk.
4. 'Aliyy ibn Umayyah (Banu Asad) – Some historical accounts list him alongside his brother or father who also died.
5. Tha'labah ibn Zayd (Banu Harithah) – Relative of 'Ulbah ibn Zayd who shared the exact same tribal distress.
6. 'Abdullah ibn Ka'b al-Ansari (Banu Sa'idah of the Khazraj tribe) – Not to be confused with Ka'b ibn Malik (who stayed behind for different reasons).
7. Buka'ir ibn Shammakh al-Laythi (Banu Layth) – Some sources substitute his name with 'Amr ibn 'Awf or Abu Marthad al-Ghanawi, but Buka'ir is widely recorded in Ibn Ishaq's Seerah.
2. Analysis of the Chains of Transmission (Isnad)
The narrative of 'Ulbah ibn Zayd giving his honor as charity is classified by Hadith masters as a Mursal report that is strengthened by corroborating tracks (Shawahid), raising its historical and legal reliability to an acceptable level (Hasan / Qabul).
The Primary Chains
1. The Chain of Ibn Ishaq (via As-Suddi):
• Route: Ibn Ishaq → Muhammad ibn Abu Muhammad → Sa'id ibn Jubayr or Ikrimah → Ibn 'Abbas.
• Status: This is a highly relied-upon chain in historical biography (Seerah), documenting the Quranic context (Asbab al-Nuzul) for Surah At-Tawbah.
2. The Chain of Al-Bayhaqi & Al-Bazzar:
• Route: Al-Bayhaqi (in Dala'il al-Nubuwwah) and Al-Bazzar (in his Musnad) transmit it via the route of 'Urwah ibn al-Zubayr and Muhammad ibn Ka'b al-Qurazi as a Mursal tradition (where the Tabi'i quotes the Prophet directly without explicitly naming the companion who told them).
Hadith Grade Evaluation
• Imam Ibn Hajar al-Asqalani states in Al-Isabah fi Tamyiz al-Sahabah that the narrative is well-known (Famous) through multiple intersecting pathways.
• Imam Ibn al-Qayyim verified the incident in Zad al-Ma'ad, utilizing it as a foundational text to define the spiritual mechanics of non-monetary charity.
• While individual chains contain minor weaknesses or interruptions (Inqita'), the collective transmission across Seerah and Tafsir literature provides historical certainty (Tawatur al-Ma'na) regarding the core event.
3. Jurisprudential Deductions: Forgiveness and Legal Restitution
Classical jurists (Fuqaha) from the Maliki, Shafi'i, and Hanbali schools have extracted profound legal guidelines from 'Ulbah's unique charity:
1. The Legal Transferability of Non-Material Rights
Can a person legally absolve someone of a crime against their honor before it happens or without a formal court setting?
• The Ruling: Jurists deduce from 'Ulbah's prayer that a Muslim can preemptively drop their claim to personal damages (Isqat al-Haqq). By declaring his honor as charity, 'Ulbah legally dissolved his right to demand retaliation (Qisas) or divine compensation on the Day of Judgment for slander, backbiting, or insults.
2. Restitution vs. Spiritual Forgiveness
A major debate in Islamic law is whether forgiving a criminal spiritually cancels the legal requirement for material restitution.
• Financial Torts: Jurists agree that if someone steals your money, saying "I give my honor as charity" does not automatically cancel the thief's financial obligation to return the stolen property, because property rights (Huquq al-Admiyyin) require physical return or explicit financial discharge.
• Moral/Emotional Torts: In cases of backbiting (Ghibah) and emotional injury, 'Ulbah's model proves that voluntary unilateral absolution is valid and legally binding in the spiritual realm, removing the sin from the offender without requiring them to explicitly know they were forgiven.
3. The Definition of "Wealth" (Mal) in Zakat
The Prophet's ﷺ statement—"It has been recorded among the accepted zakat"—sparked a technical linguistic discussion among jurists. Since Zakat can mathematically only be paid out of physical assets (gold, silver, crops, livestock), how could honor be considered Zakat?
• Scholarly Consensus: The term "Zakat" used by the Prophet ﷺ here is metaphorical (Majazi), meaning a blessed, purified, and accepted act of voluntary charity (Sadaqah), rather than the obligatory annual 2.5% financial pillar. It establishes that purifying one's heart from malice is an act of spiritual wealth redistribution
1. Linguistic & Jurisprudential Definitions: 'Ird (Honor) vs. Nafs (Soul/Self)
In classical Islamic jurisprudence (Fiqh) and Arabic lexicography, distinguishing between a person's 'Ird and their Nafs is critical for determining legal liabilities, torts, and blood money (Diyyah).
Legal Core:
[ 'IRD / Honor ]
- Reputation & Dignity
- Intangible Assets
- Waived via Forgiveness
[ NAFS / Soul ]
- Biological Life
- Physical Essence
- Protected by Law
'Ird (عِرْض)
• Linguistic Root: Refers to broadness, appearance, or an object of value. In classical usage, it means a person's honor, reputation, dignity, and ancestral lineage. It includes the moral integrity of both the individual and their family.
• Jurisprudential Application: 'Ird is an intangible legal asset. Violations against a person's 'Ird—such as false accusations of unchastity (Qadhf) or slander—carry severe legal punishments under Islamic law.
• The 'Ulbah Connection: When 'Ulbah ibn Zayd donated his 'Ird, he was relinquishing his right to claim justice or divine retribution against anyone who attacked his reputation or insulted his dignity. It was an asset he entirely controlled and could legally waive through unilateral forgiveness.
Nafs (نَفْس)
• Linguistic Root: Refers to breath, the soul, the psyche, or the physical body itself.
• Jurisprudential Application: In legal texts, Nafs denotes the biological life, physical body, and human essence. Crimes committed against a person's physical safety or life are categorized as Jinayat 'ala al-Nafs (Offenses against the Soul/Life), which trigger retaliation (Qisas) or financial compensation (Diyyah).
• The Distinction: While a Muslim can voluntarily waive their right to psychological or reputational damages ('Ird), they cannot lawfully authorize someone to take or harm their physical body (Nafs), as biological life is considered an absolute trust owned by Allah.
2. Post-Tabuk Achievements & Battles of the Bakka'in
The Battle of Tabuk (9 AH) took place towards the end of the Prophet's ﷺ life. Following his passing, the Bakka'in (Weepers) transitioned from grieving, impoverished citizens into vital military and spiritual pillars of the early Islamic state during the Caliphates of Abu Bakr and Umar.
• Abu Layla 'Abdullah ibn al-Mughaffal al-Muzani: He became a foundational scholar of early Islam. Caliph Umar ibn al-Khattab sent him to the newly established garrison city of Basra to teach jurisprudence and the Qur'an to the populace. He fought courageously in the subsequent Persian campaigns and was present at the pivotal Siege of Shushtar (Tustar).
• Salim ibn 'Umayr: As a veteran of Badr who lived at Tabuk, Salim continued to serve as a moral anchor in Medina. He was highly revered during the Ridda (Apostasy) Wars for his steadfastness and passed away during the Caliphate of Umar, honored as one of the elite early Ansari leaders.
• 'Abdullah ibn Ka'b al-Ansari: Blessed with sharp administrative and tribal knowledge, 'Abdullah was frequently utilized by the early Caliphs to resolve tribal disputes and organize regional defensive systems within the Hijaz region.
• 'Ulbah ibn Zayd: Having had his "charity of honor" permanently recorded by divine revelation, 'Ulbah lived out his remaining days in deep devotion. He participated in the opening Islamic expansions, realizing his lifelong dream of seeing Islam secure against external empires before passing away during the early Caliphate era.
3. Contextual Quranic Deep Dive: The Sincere vs. The Hypocrites
Surah At-Tawbah (also known as Al-Bada'ah or Al-Fadihah—The Exposer) employs stark structural juxtaposition in the verses surrounding the story of the Bakka'in. It draws a sharp line between absolute sincerity (Ikhlas) and toxic opportunism (Nifaq).
THE CRISIS OF TABUK (9 AH)
│
┌────────┴─────────┐
▼▼
THE SINCERE WEEPERS THE HYPOCRITES
(Al-Bakka'in) (Munafiqin)
- Broken Hearts - Wealthy Pockets
- Empty Hands - Empty Faith
- Wept to sacrifice - Schemed to stay home
- Surah 9:92 - Surah 9:93
The Wealthy Hypocrites: Excuse-Makers (Verses 86–87)
Prior to mentioning the Weepers, Allah exposes the elite, wealthy hypocrites of Medina. When the command to fight was revealed, these wealthy men begged the Prophet ﷺ for exemptions:
"And when a surah was revealed [enjoining them] to believe in Allah and strive with His Messenger, the wealthy among them asked you for exemption and said, 'Leave us to be with those who sit [at home].'" (9:86)
• The Contrast: They possessed the horses, camels, and gold to finance an army, yet they manufactured health and domestic excuses to stay behind. They preferred the safety of sitting with the elderly, women, and children Mr.
The Destitute Believers: The Weepers (Verse 92)
Directly after condemning those who stayed behind, Allah introduces the Bakka'in:
"Nor [is there blame] on those who came to you to be provided with mounts, and when you said, 'I can find no mounts for you,' they turned back, their eyes overflowing with tears of grief that they could not find something to spend." (9:92)
• The Contrast: They had no money, no camels, and no weapons. Yet, their hearts were entirely invested. Their tears were not shed out of fear of combat, but out of absolute sorrow that they were denied the opportunity to sacrifice their lives for the community.
The Verdict: Turning the Tables on Legal Blame (Verse 93)
Allah immediately follows the description of the Bakka'in with a definitive legal and moral verdict:
"The cause [for blame] is only against those who ask for exemption while they are rich. They are satisfied to be with those who stay behind, and Allah has sealed their hearts so they do not know." (9:93)
• The Structural Irony: In human societies, poverty is often looked down upon, and wealth is equated with capability. The Qur'an systematically inverts this paradigm. The impoverished Weepers were granted divine absolution and eternal honor, whereas the wealthy elite who hoarded their assets had their hearts permanently sealed, remembered forever as cowards.
alfakir albakr allatifi
Haritha on the raid to al-Jamum and Zayd obtained goats and sheep and captured a group of unbelievers...
'Uqba referring to al-Jamum, on the authority of al-Zuhri, simply says : ' the Messenger of God sent Zayd b. Haritha on the raid to al-Jamum and Zayd obtained goats and sheep and captured a group of unbelieversRahman al-Mubarakpuri, Safiur (2005), The Sealed Nectar, Darussalam Publications, p. 205 (online Archived 2011-06-23 at the Wayback Machine)https://referenceworks.brill.com/display/entries/EIEO/SIM-5693.xml
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