Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)

[Photo Illustration Only]

Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) (also famously known as Auf bin Afra, taking his mother's name) was a distinguished companion of the Prophet Muhammad ﷺ. He was an early pioneer of Islam in Madinah and a celebrated hero of the Battle of Badr.

Lineage, Tribe, and Birth

Full Name: Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) .

Parents: His father was Harith bin Rifa'ah, and his mother was the honorable Sahabiyah Afra bint Ubaid. He and his brothers (Mu'adh and Mu'awwidh) were frequently called Banu Afra (the sons of Afra) out of honor for their mother.

Clans & Tribe: He belonged to the Banu Ghanam bin Malik clan, a branch of the major Banu Najjar clan, which belongs to the larger Khazraj tribe of the Ansar in Madinah.

Birthplace & Date: He was born in Yathrib (Madinah). His exact date of birth is unrecorded in classical biographies, but he was a strong young man at the time of his martyrdom in 2 AH (624 CE).

Time of Embracing Islam

Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  was among the first six men from Madinah who met the Prophet Muhammad ﷺ at Makkah during the pilgrimage season before the official Hijrah.

The First Pledge: He accepted Islam on the spot and pledged his initiation (Bai'at) to the Prophet ﷺ.

Pledge of Aqabah: He subsequently traveled back and participated in the formal Pledges of Aqabah, solidifying the pact between the Ansar and the Prophet ﷺ.

Early Islam: Good Deeds & Contribution

Upon returning to Madinah as a new Muslim, Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  took immediate, courageous action to root out polytheism and prepare the city for the arrival of the Prophet ﷺ:

Eradicating Idols: Alongside other passionate young Muslims like Asad bin Zurarah (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)and Umarah bin Hazm (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ), Auf (ra) went around the city breaking the stone and wooden idols belonging to the Banu Malik bin Najjar clan.

Spreading the Message: Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)   was highly instrumental in turning Madinah into a safe haven, actively teaching his fellow tribesmen about Islam before the historical migration (Hijrah) ever took place.

Supreme Sacrifice in Propagating Islam                          (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  

Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)   ultimate legacy is cemented in the Battle of Badr (2 AH), where he displayed unparalleled bravery and sacrificed his life for the defense of the faith.

1. Striking Down Abu Jahl: During the battle, Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  and his brother Mu'awwidh positioned themselves fiercely in the ranks. Driven by a desire to stop the man who had mercilessly persecuted the Prophet ﷺ and early Muslims in Makkah, they charged through the enemy lines, bypassed the heavy guard protecting Abu Jahl (the arch-enemy of early Islam), and struck him down.

2. Asking the Prophet ﷺ: Right before entering the thick of the battle, Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)   asked the Prophet, Muhammad ﷺ: "O Messenger of Allah! What makes the Lord laugh with joy at His servant?" The Prophet ﷺ replied: "When he plunges into the enemy line without armor."

3. Martyrdom (Shahadah): Hearing this, Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  immediately unbuttoned and threw away his body armor, grabbed his sword, and charged directly into the enemy lines. Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)   fought valiantly until he was martyred on the battlefield, becoming one of the historic Shuhada (martyrs) of Badr whose sacrifices preserved Islam for generations to come.

The Heroic Roles of Mu'adh(رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)   and Mu'awwidh  (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) at Badr

The sons of Afra—Mu'adh bin al-Harith(رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  and Mu'awwidh bin al-Harith(رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) —played one of the most legendary and pivotal roles in the Battle of Badr. Along with their brother Auf, they were highly driven to eliminate the greatest tyrant of the era: Abu Jahl (Amr ibn Hisham), who had spent over a decade torturing and persecuting the Muslims in Makkah.

The primary eyewitness account comes from the famous companion Abdur Rahman bin Awf (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) , who narrated the event:

• The Intent: During the battle, Abdur Rahman bin Awf (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) was standing in the ranks when he looked to his left and right. He noticed he was flanked by two very young boys from the Ansar (Mu'adh and Mu'awwidh). He initially wished he was flanked by stronger men.

• The Secret Request: One of the brothers secretly nudged Abdur Rahman bin Awf (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  and whispered, "O Uncle! Show me Abu Jahl. I have been told that he abuses the Messenger of Allah ﷺ. By Allah, if I see him, my body will not leave his body until one of us dies!" A moment later, the second brother nudged him and whispered the exact same thing.

• The Attack: Abdur Rahman bin Awf (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  pointed out Abu Jahl, who was moving through the battlefield heavily guarded. Like two predatory hawks, the two brothers immediately sprinted into the thick of the enemy lines. They struck Abu Jahl with their swords until he fell mortally wounded.

• The Aftermath & Fate: 

• Mu'awwidh (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) continued fighting fiercely right after the attack and achieved martyrdom (Shahadah) on the battlefield of Badr alongside his brother Auf. 

• Mu'adh (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) survived the initial clash and returned to the Prophet ﷺ to report the deed. Both brothers had struck Abu Jahl, and the Prophet ﷺ looked at their swords, saw the blood, and declared, "Both of you have killed him." (Abdullah ibn Mas'ud (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  later delivered the final blow to Abu Jahl). Mu'adh(رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)   lived on, participated in later battles, and passed away during the caliphate of Sayyidina Umar Ibn Khatab (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  or Saiyyidina Ali ibn Abi Talib (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) .

The First Six Pioneers: The Meeting at Makkah

Before the formal Pledges of Aqabah, a historic meeting took place during the pilgrimage season of 620 CE at Al-Aqabah (near Makkah). The Prophet Muhammad ﷺ met a small group of six men from the Khazraj tribe of Yathrib (Madinah) sitting together. He invited them to Islam, and they immediately recognized him as the Prophet the Jewish tribes of Medina had always warned them about.

Alongside Auf bin al-Harith (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  these were the other five vanguard men who embraced Islam that night and carried the light of faith back to Madinah:

1. Asad bin Zurarah (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) [Banu Najjar]: 

• Asad bin Zurarah (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  was the leader and catalyst of the group. Asad bin Zurarah (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) [ became the primary focal point of Islam in Madinah before the Hijrah. Asad bin Zurarah (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  hosted the Prophet's envoy, Mus'ab bin Umayr (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) , and transformed his own home into the first Islamic missionary center in Madinah.

2. Rafi bin Malik (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) [Banu Zurayq]: 

• A deeply devout leader who was the very first person to bring and read the newly revealed verses of the Quran openly to the public inside Madinah. Rafi bin Malik (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)  was later martyred at the Battle of Uhud.

3. Qutbah bin Amir (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) [Banu Salama]: 

• A fierce warrior who participated in all major historic pacts and battles. Qutbah bin Amir (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) fought bravely at Badr, Uhud, and the Trench, surviving long enough to lead military expeditions during the Prophet's later life.

4. Uqbah bin Amir bin Nabi (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ)[Banu Ghanam]: 

• Not to be confused with the famous companion Uqbah bin Amir al-Juhani, this Uqbah was an Al-Ansari (Ansari) pioneer who was instrumental in convincing his immediate family and clan members to abandon their idols and embrace Islam.

5. Jabir bin Abdullah bin Ri'ab (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) [Banu Ubayd]: 

• Another noble early revert who went back to Yathrib and utilized his tribal influence to systematically invite the youth of the Khazraj tribe into Islam, paving the way for the smooth migration of the Makkan Muslims.

These six men were the foundational pillars of the Ansar. Without their immediate acceptance and strategic tribal propagation, the peaceful transition of Islam to Madinah would not have been possible.

The Reaction of Afra bint Ubaid (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) to her Sons' Martyrdom

Afra bint Tha'labah (رَضِيَ ٱللَّٰهُ عَنْهَا)  (also known as Afra bint Tha'labah) occupies a singular, legendary status in Islamic history as the only mother to have three biological sons martyred at the Battle of Badr. Her sons from her marriage to Al-Harith—Auf and Mu'awwidh—both fell on the battlefield after fatally wounding Abu Jahl. From a separate marriage to Al-Bukair (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) , her son Aqil  (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) was also martyred that day.

Afra bint Tha'labah (رَضِيَ ٱللَّٰهُ عَنْهَا) reaction to this massive maternal tragedy serves as a masterclass in profound faith (Iman) and emotional fortitude:

• Tragedy Met with Fortitude: While losing three young sons simultaneously is an unimaginable pain for any mother, Afra bint Tha'labah (رَضِيَ ٱللَّٰهُ عَنْهَا)accepted their deaths with steadfastness, viewing their sacrifices as a supreme victory for Islam.

• The Mark of Profound Faith: When she met the Prophet Muhammad ﷺ after the army returned to Madinah, she did not lament or wail. Instead, knowing that her surviving son, Mu'adh, had returned alive, she asked the Prophet ﷺ a remarkable question: "O Messenger of Allah! Are my sons who remained alive my worst ones?"

• The Prophet's Reassurance: The Prophet ﷺ gently comforted her and replied, "No." Historians note that her question stemmed from a pure, unyielding desire for her family to attain the highest ranks of paradise; she was almost disappointed that not all of her sons had achieved the ultimate prize of martyrdom (Shahadah).

The Pledges of Aqabah: Text and Conditions

The six pioneers from Madinah (including Auf bin Afra) paved the way for the historic Pledges of Aqabah (Bay'ah al-Aqabah). These secret pacts took place in the valley of Aqabah outside Makkah during the pilgrimage seasons, fundamentally changing the course of history.

1. The First Pledge of Aqabah (12th Year of Prophethood / 621 CE)

The following year, the original pioneers returned with more men, totaling 12 leaders from Madinah. They took an oath known historically as "The Pledge of the Women" (Bay'atun-Nisa). It received this name because it did not yet include a clause for military combat or physical warfare—mirroring the oath the Prophet ﷺ later took from women after the conquest of Makkah.

The Text and Conditions:

The companions pledged their absolute loyalty based on strict spiritual, moral, and social responsibilities:

1. Monotheism: To worship Allah alone and associate absolutely no partners with Him.

2. Integrity: Neither to steal nor commit adultery/fornication.

3. Human Sanctity: Not to kill their children (a direct ban on the pre-Islamic practice of infanticide).

4. Truthfulness: Not to utter slander or forge false statements against one another.

5. Obedience: Not to disobey the Prophet Muhammad ﷺ in anything that is right (Ma'ruf).

The Reward: The Prophet ﷺ explicitly stated, "If you fulfill this pledge, your reward is Paradise. If you fall short in any of these, your matter is with Allah—He may forgive you or punish you."

2. The Second Pledge of Aqabah (13th Year of Prophethood / 622 CE)

A year later, a delegation of 73 men and 2 women from Madinah arrived to make the final arrangement. This was a political and protective alliance that set the stage for the Hijrah (migration).

The Text and Conditions:

The core focus shifted from basic morality to defensive protection:

Hear and Obey: To listen and obey the Prophet ﷺ in times of ease and times of hardship. Financial Support: To spend their wealth in the path of Allah, whether they are rich or poor.

Commanding Good: To enjoin what is right and forbid what is wrong. Fearlessness: To speak the truth for the sake of Allah, fearing the blame of no one. Physical Protection: To protect the Prophet Muhammad ﷺ as fiercely as they would protect their own wives and children if he migrated to Yathrib (Madinah).

According to various narrations, his name has been recorded as Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) . and Auf bin Afra. Afra was the name of his mother. Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) .belonged to the Banu Najjar tribe of the Ansar. Muaz (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) and Muawwiz (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) were the brothers of Auf (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ).

Auf bin al-Harith bin Rifa'ah Ansari (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) . was among those six men from among the Ansar, who were the first to come to Makkah and do the Bai‘at [pledge initiation]. He also partook in the Bai‘at at Aqabah. After he accepted Islam, he broke the idols of Banu Malik bin Najjar along with Hazrat Asad bin Zurarah(رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ). and  Umarah bin Hazm (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ).

On the day of the Battle of Badr, Auf  bin Afra (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) asked the Holy Prophet (sa) in the midst of the battle, “O Messenger of Allah (sa)! At which deed of His servant is Allah the Almighty most delighted?” The Holy Prophet (sa) replied, “When His servant is engaged in battle and fights fearlessly without his armour.” In other words, if he is in battle, he should fight fearlessly. Upon this,  Auf  bin Afra (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) took off his armour, went forth and started fighting until he was martyred. Abu Jahl martyred Auf bin Afra (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) and his brother, Muawwiz (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ), during the Battle of Badr.

In the books of Ahadith and in the biographies of the Holy Prophet (sa), various names of Companions have been mentioned who attacked Abu Jahl during the Battle of Badr among whom Auf bin Afra (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ) is also mentioned. This has been previously mentioned as well. In Sunan Abi Dawud it is mentioned that his name was Auf  bin Harith (رَضِيَ ٱللَّٰهُ تَعَالَىٰ عَنْهُ).

He was commonly known by these two names. Nevertheless, he was among those who killed Abu Jahl and he also attained martyrdom during the Battle of Badr.

alfakir albakr allatifi

References:

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 373-375, 370) (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1995], 614-615) (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, [Beirut, Lebanon: Dar al-Jil, 1992], 1225-1226) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Fadl man Shahida Badran, Hadith 3988) (Sahih al-Bukhari, Kitab Fard al-Khumus, Bab Man lam Yakhmus al-Aslab, Hadith 3141) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Qatl Abi Jahl, Hadith 3963) (Sunan Abi Dawud, Kitab al-Jihad, Bab fi al-Asir Yuthaq, Hadith 2680)

Bishr bin Bara bin Ma‘rur (رضي الله عنه )

[Photo Illustration Only]

Bishr bin Bara bin Ma‘rur (رضي الله عنه ) belonged to the Banu Ubaid bin Adiyy of the Khazraj tribe of the Ansar. According to another narration, he belonged to Banu Salama; these are two different narrations.

Bishr bin Bara bin Ma‘rur (رضي الله عنه ) father’s name was Bara bin Ma‘ru(رضي الله عنه ) and the name of his mother was Khulaida bint Qais.

The father of Bishr bin Bara bin Ma‘rur (رضي الله عنه ),  Bara bin Ma‘rur (رضي الله عنه ) was among the twelve appointed chiefs during the Second Bai‘at at Aqabah and was the chief of the tribe of Banu Salama.  Bara (رضي الله عنه ) passed away during a journey one month prior to the migration to Madinah. When the Holy Prophet (sa) had migrated to Madinah, he visited his grave and recited four takbirat.

Bishr bin Bara bin Ma‘rur (رضي الله عنه ) participated in the Second Bai‘at at Aqabah along with his father. Furthermore, from among the companions, Bishr bin Bara bin Ma‘rur (رضي الله عنه )  was a skilled archer. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) established a bond of brotherhood between Bishr bin Bara bin Ma‘rur (رضي الله عنه )  and Waqid bin Abdullah (رضي الله عنه ), who had come from Makkah to Madinah. Bishr bin Bara bin Ma'rur (رضي الله عنه ) participated alongside Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) in the Battle of Badr, Uhud, Khandaq, the Treaty of Hudaybiyyah, and the Battle of Khaybar.

Abdur Rahman bin Abdullah narrates that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “O Banu Nazala (in some narrations it is written as Banu Salama)! Who is your leader?” They replied, “Jadd bin Qais.” Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “On what basis do you consider him to be your leader?” They replied, “He is wealthier than us and is affluent. Therefore, we have made him our leader. However, the only fault we find in him is that he is miserly.” They did not like that he was extremely miserly. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “Is there a greater shortcoming than miserliness?” In other words, miserliness was a grave flaw and owing to this he could not be their leader. They replied, “O Messenger (sa) of Allah! Do tell us then who is our leader?” Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “Bishr bin Bara bin Ma‘rur (رضي الله عنه ) is your leader,” i.e., the companion who is being mentioned. According to another narration, it is recorded that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “Your leader is Bishr bin Bara bin Ma‘rur (رضي الله عنه ), who has a fair complexion and curly hair.”

Bishr bin Bara bin Ma‘rur (رضي الله عنه ) married Qubaisa bint Saifi (رضي الله عنه ), and they had a daughter named Aaliya. Qubaisa (رضي الله عنه ) accepted Islam and pledged allegiance to Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ).

 Ibn Abbas (رضي الله عنه ) narrates, “Prior to the advent of Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), the Jews used to pray for victory against the tribes of Aus and Khazraj by supplicating in their prayers for the prophet [whose advent was foretold in the earlier scriptures].” They used to fight with one another and prayed for victory to be granted to them in the name of the prophet, whose advent had been prophesied, and would supplicate to God Almighty for this. However, when God Almighty raised Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) from among the Arabs, they rejected his message. This has been the practice of those who reject [prophets] from time immemorial.

Once,Mu‘az bin Jabal (رضي الله عنه ),  Bishr bin Bara (رضي الله عنه ) and Daud bin Salama (رضي الله عنه ) said to them, “O Jews! Fear God and accept Islam. Prior to this you would pray for victory through the advent of a prophet by the name of Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), and would say that this prophet would appear, whose name would be Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ). You would pray for victory through him. Prior to this we were idolaters.” Bishr bin Bara (رضي الله عنه ) then said, “We were among those who associated partners with God and regarding us you would say that a prophet would appear, and the time has come for his advent. You would narrate to us about the signs of his coming. But now that he has appeared, why do you not accept him?”

Salam bin Mishkam – the leader and treasurer of the Jewish tribe of Banu Nazir, and also the husband of Zainab bint Harith, the woman who offered poisoned meat to Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ during the battle of Khaybar – replied, “This prophet has not brought to us anything that we recognise,, and he is not that prophet whom we described to you.” Despite the fact that all the signs that they used to mention themselves were fulfilled, their answer was that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) did not bring what they could recognise, and so all the signs had not been fulfilled. Hence they did not accept him. Subsequently, God Almighty revealed the following verse:

وَ لَمَّا جَآءَہُمۡ کِتٰبٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ ۙ وَ کَانُوۡا مِنۡ قَبۡلُ یَسۡتَفۡتِحُوۡنَ عَلَی الَّذِیۡنَ کَفَرُوۡا ۚۖ فَلَمَّا جَآءَہُمۡ مَّا عَرَفُوۡا کَفَرُوۡا بِہٖ ۫ فَلَعۡنَۃُ اللّٰہِ عَلَی الۡکٰفِرِیۡنَ

‘And when there came to them a Book from Allah, fulfilling that which is with them – and before that they had prayed for victory over the disbelievers – yet when there came to them that which they knew, they rejected it. The curse of Allah be on the disbelievers.’ 

[Surah al-Baqarah, Ch.2: V.90]

Incident of Slumber at the Battle of Uhud

Zubair bin Awwam (رضي الله عنه ) relates, “During the Battle of Uhud, when the situation of the battle changed dramatically, I was near Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ). At the time, we were stunned and in a state of shock, when a state of sleep descended upon us. It was such a state that it felt as if we had been overtaken by slumber. There was not a single one of us whose chin was not resting on their chest,” i.e., their heads were lowered in this state of sleep and drowsiness. “By God, it felt to me as though I had heard the voice of Mu’attib (ra) bin Qushair in my sleep and he was saying to me that if it was up to us to decide, we would never die here in this manner.”  Mu’attib bin Qushair (رضي الله عنه ) was an Ansari Companion who participated in the pledge at Aqabah and the battles of Badr and Uhud. “I committed to memory the words I had heard in my state of slumber. With regard to this occasion, God Almighty revealed the following verse:

ثُمَّ اَنۡزَلَ عَلَیۡکُمۡ مِّنۡۢ بَعۡدِ الۡغَمِّ اَمَنَۃً نُّعَاسًا یَّغۡشٰی طَآئِفَۃً مِّنۡکُمۡ ۙ وَ طَآئِفَۃٌ قَدۡ اَہَمَّتۡہُمۡ اَنۡفُسُہُمۡ یَظُنُّوۡنَ بِاللّٰہِ غَیۡرَ الۡحَقِّ ظَنَّ الۡجَاہِلِیَّۃِ ؕ یَقُوۡلُوۡنَ ہَلۡ لَّنَا مِنَ الۡاَمۡرِ مِنۡ شَیۡءٍ ؕ قُلۡ اِنَّ الۡاَمۡرَ کُلَّہٗ لِلّٰہِ

‘Then, after the sorrow, He sent down peace on you – a slumber that overcame a party of you – while the other party was anxious concerning their own selves, thinking wrongly of Allah like unto the thought of ignorance. They said, ‘Is there for us any part in the government of affairs?’ Say, ‘All government belongs to Allah.’’ 

[Surah al-e-Imran, Ch.3: V.155]

Ka‘b bin Amr Ansari (رضي الله عنه ) states, “On the day of the Battle of Uhud, I was with 14 of my fellow tribesmen alongside Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ). Thereafter, we were overtaken by a state of slumber which granted us peace,” i.e., the slumber brought about tranquillity in them. “Although we were still in the midst of a battle, yet this slumber granted us contentment. There was not a single person from among us who one could not hear the sound of snoring from.” At times, one can enter into a state of deep sleep.

He further says, “I witnessed the sword of Bishr bin Bara bin Ma‘rur (رضي الله عنه ) (i.e., the companion being mentioned) fall out of his hand, but he was completely unaware of this; all the while, the idolaters were advancing towards us.”

Nonetheless, it may well be that he perceived the sword to have fallen, because despite their state of slumber, they were used to gripping their weapons firmly or they would feel a sudden jerk if it began to slip out of their hands. The word used in this verse is nu‘as and  Khalifatul Masih IV (rh) has explained its meaning in great detail in one of his lectures. He said that analysing all the various meanings of the words “Amantan nu‘asan”, they can be summarised in this verse to mean, “After your sorrow, such a tranquillity was sent down upon you which can be termed as a form of sleep, or such a slumber which bestowed peace”; or that God sent down upon them peace and tranquillity, which had similar effects to that of sleep. Hence, this is the meaning of “Amantan nu‘asan”.

Slumber also means to momentarily lower one’s head when overcome with sleep. However, this meaning of nu‘as does not apply here, rather the meaning in this context is a state that is between one being awake and asleep.

Prior to falling asleep, there is a state where all of one’s nerves and every part of the body experiences a state of calm, and this indeed is a state of complete contentment. If this state is prolonged, then one falls asleep. If one is walking whilst they experience such a state, they will fall over, or at the least, they will feel a sudden jerk and then realise what state they had just experienced. However, if one falls asleep, they do not have voluntary control over their nerves and parts of the body.

Nonetheless, it could be the case that Bishr bin Bara (رضي الله عنه ) experienced this state of deep sleep, but it was sleep that was peaceful. Despite the fact that they were in the middle of a battle, he experienced a state of tranquillity which results in one’s muscles to completely relax. For this reason, if we accept this to be the case, it was therefore owing to this state that his hands became slightly relaxed and his sword fell down. Nevertheless, this is such a state that one quickly realises that they are about to fall into deep sleep and owing to a sudden jolt, they wake up. Thus, God Almighty states that He sent down peace upon them, which was similar to that of sleep, but not deep sleep whereby one loses voluntary control over their senses. It granted them peace and tranquillity, but did not render them ineffectual.

In a hadith of Bukhari, Abu Talha (رضي الله عنه ) narrates, “On the day of Uhud, we were overcome by slumber at the peak of the battle.” This was the slumber that was referred to earlier. Abu Talha (رضي الله عنه ) further states, “My sword would constantly slip out of my hand, but then I would grip it firmly again.” Thus, from this hadith it shows that it was not such deep sleep whereby the possessions in their hands would drop, or that they would fall over whilst walking. Although it was a state of tranquillity, they had full control over their senses. [He says:] “When the sword would slip, I would grip it firmly.” Thus, it was not the case that slumber suddenly overcame them, rather this was a state that descended over them for a short while.

In Tirmidhi, Abwab-ut-Tafseer, Abu Talha (رضي الله عنه ) narrates, “During the Battle of Uhud, I looked around and saw that every single person was slouched behind their shields in a state of slumber.” This was owing to them remaining awake or due to tiredness, but the companions were in a difficult condition. God Almighty then caused a state of peace and tranquillity to descend upon them. It was not a state that is usually experienced by soldiers who become tired after a battle, rather Khalifatul Masih IV (rh) has stated that it was as if something suddenly descended from the heavens upon all the Companions (رضي الله عنه ) alongside Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), who were engaged in fighting against the enemy, and this state then overtook the Companions (ra). At the time, they were in dire need of this source of peace. They needed to refresh and awaken their senses, but there was no time to take any rest. When someone experiences this and is tired to such an extent, this state can be experienced.

Nonetheless, if everyone suddenly falls in a state of slumber such as this, when the battle is at its peak and one is fearful of an attack by the enemy, then this is a miracle and not a coincidence. This can happen to certain people and this did not take place by chance, rather it was a miracle and God Almighty sent down this state of peace upon them at that time.

Eventual Demise in Result of Eating a Morsel of Poisoned Meat

During the Battle of Khaybar,  Bishr bin Bara (رضي الله عنه ) also ate the poisoned goat meat alongside Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), which was given to them as a gift by a Jewish woman. When  Bishr bin Bara (رضي الله عنه ) swallowed a piece of the meat, he had not yet moved from his place when all of a sudden, his facial complexion changed and became like telasaan – a cloth which was predominantly black in colour. The pain was so severe that for an entire year he was unable to turn over in bed without assistance and eventually, he passed away in this painful state. It is also stated [in other narrations] that the poison was so deadly that he had not yet moved from his place when, after a short while of eating the meat, he passed away.

When Bishr bin Bara (رضي الله عنه ) passed away, his mother was severely grief-stricken. She went to Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) and said, “O Messenger of Allah (sa), the death of Bishr bin Bara (رضي الله عنه )will destroy the Banu Salamah! Those destined to die from among the Banu Salamah will indeed pass away, however, will the deceased recognise one another? ([meaning that] owing to the impact of this action of the enemy, the Banu Salamah will be greatly affected, [so] will the deceased recognise one another) And is there any way of sending greetings to Bishr?” Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) replied, “O Umme Bishr! Indeed, they will recognise one another. I swear by Him Who holds my life in His hands, just as birds recognise one another in the trees, in the same manner the inhabitants of paradise will recognise one another.”

This meant that they would be able to recognise one another and that she would be able to send her greetings to him with those who are close to their death.

In another narration, it is stated that after hearing this response from Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), whenever a person from among the Banu Salamah neared their end, the mother of Bishr bin Bara (رضي الله عنه ) would go to that person and say, “O such and such, peace be upon you,” to which they would reply in kind. She would then say, “Please convey my greetings to Bishr bin Bara (رضي الله عنه ).

Whenever a person from among the Banu Salamah would near their death, she would go to them and ask them to convey her greetings. Earlier, while referring to the statement that “Bishr’s death would destroy the Banu Salamah, therefore would the deceased be able to recognise one another?”, it may seem as if Bishr bin Bara (رضي الله عنه ) mother was the enemy, however, this is not the case, rather it was a particular style of expressing her grief. Therefore, as a result of this enormous grief, she asked if the deceased would recognise one another and whether her greetings could be conveyed to Bishr bin Bara (رضي الله عنه ). Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)replied in the affirmative, and as a result, she would visit every person who was nearing death to convey her greetings to Bishr bin Bara (رضي الله عنه ) in Paradise.

In one narration, the sister of Bishr bin Bara (رضي الله عنه ); visited Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) close to the time of his demise. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said to her, “The morsel that I ate along with your brother at Khaybar has severed my insides.”

Explaining this incident in detail, Musleh Maud (ra) states:

“A Jewish woman asked the Companions (ra) what part of an animal Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) preferred to eat. She was told that he preferred the shoulder of lamb or goat. The woman slaughtered a goat and made cutlets on hot stones. Then she mixed with them a deadly poison, especially in pieces cut from the shoulder, believing the Holy Prophet (sa) would prefer them. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) was returning to his tent after having led the evening prayers in congregation. He saw this woman waiting for him near his tent and asked, ‘Is there anything I can do for you?’

“She said, ‘Yes, Abul-Qasim, you can accept a present from me.’ Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) asked a Companion to take whatever the woman had brought. When Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) sat down to eat his meal, this present of roasted meat was also laid before him. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) took a morsel. A companion, Bishr bin Bara (رضي الله عنه ) also took a morsel.” Some books of history state the name as Bishr bin Bara (رضي الله عنه ), whereas in other places it is recorded as Bishr bin Bara (رضي الله عنه ). Musleh Maud (رضي الله عنه ) has mentioned the name Bishr bin Bara (رضي الله عنه ), i.e. the same Bishr bin Bara (رضي الله عنه ).

“The other Companions present at the meal stretched their hands to eat the meat. But Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) stopped them saying, ‘My hand has informed me that the meat has been poisoned.’”

This did not mean that he had received a revelation, rather this is an expression used by the Arabs, which meant that upon tasting the meat, Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) thought that it was poisoned. Therefore, this is the meaning of the aforementioned phrase and Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) used it as an expression. The meaning of “his hand informing him” was that upon tasting the meat, Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) realised that the meat had been poisoned. The subsequent quote [in regard to the incident] would shed further light on the matter. Musleh Maud  (رضي الله عنه ). has elaborated on this stating that the Holy Quran has made mention of a wall in the time of Prophet Moses (as). It is stated that “the wall wished for it to fall down”, however, this simply referred to the fact that the condition of the wall was such that it appeared that the wall would collapse at any moment. Thus, even in this incident this statement was in fact an expression.

Musleh Maud (رضي الله عنه ), then further says, “Bishr bin Bara (رضي الله عنه ), i.e. Bishr bin Bara (رضي الله عنه ), then said, ‘I swear by God, Who has granted you honour, I too thought the morsel was poisoned. I wished to spit out the morsel, however I thought that if I did so, then perhaps you may dislike my action and it may disturb you while you are eating.’” (He said that he too was hesitant about the food and thought there was something suspicious with it). “‘Seeing you take a morsel, I also took one, but I soon began to wish you had not taken yours as I suspected that it may have been poisoned.’ Soon afterwards, Bishr bin Bara (رضي الله عنه ) became ill and, according to some reports, died there in Khaybar. According to other reports, he died after remaining ill for some time.

“Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)  then took a piece of the meat and gave it to a dog, but it too died shortly after eating the meat. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)  then sent for the woman and asked her if she had poisoned the meat. The woman asked the Holy Prophet (sa) how he ever got to know about it. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)  was holding a piece of the goat in his hand, and said, ‘My hand told me this,’ The woman then realised that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)  had discovered the truth. The woman admitted what she had done. Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)  asked, ‘What made you commit such a heinous act?’ She replied, ‘My people were at war with you and my relations were killed in this battle, I decided to poison you, believing that if you were an impostor, you would die and we should be safe, but if you were a Prophet, God would save you.’ Hearing this explanation, Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)  forgave the woman. Otherwise she would surely have been given the death penalty. This incident shows that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)  was ever ready to forgive those who attacked him and his followers, and punished only when punishment was necessary, when it was feared the guilty one would continue to cause mischief and strife.”

Response to the Allegation that the Holy Prophet (sa) Passed Away from the Poison

Some enemies of Islam allege that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) passed away due to this poison. This has also been discussed in certain books of history and biographies of Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ). Certain historians are willing to accept the narrative that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) passed away due to this poison, as they wish to declare Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) as a martyr. However, this is contrary to the facts. The research cell has also sent a report which will be mentioned here. It is written that irrespective of what is said in any book of history or biography of Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) or any hadith, the Holy Prophet’s (sa) demise was not due to poisoning. If someone asserts this, then either they are ignorant of all the narrations, or they are mistaken.

It should be remembered that the incident of the poisoning took place during the Battle of Khaybar, which occurred at the end of 6 AH or the beginning of 7 AH and Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) remained alive for approximately four more years. He lived a healthy life just as he did before the incident and even went for battles. There was not even the slightest change in his routine with respect to his worship or other daily activities. To pass away after approximately four years, owing to a fever and a migraine, no rational individual would assert that his death was due to the effects of poisoning.

In actuality, there is a hadith recorded in Bukhari as well as some other books of hadith and owing to not understanding the translation correctly, people have inferred from it that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) demise was due to the effects of poisoning, whereas this is incorrect. The hadith mentioned in Bukhari is as follows – the translation is:

Aishah (رضي الله عنه )narrates that during his last days, Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) would say, “O Aisha (رضي الله عنه ) ! I have always felt the effects of what I ate at Khaybar. Even today, I feel as if my insides are have been greatly affected due to the poison.”

From this hadith, some Muslims – Muslim exegetes and scholars of Hadith – have inferred that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) passed away due to the effects of the poison. Some of them then explain that owing to this, Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) can be deemed as a martyr, whereas this narration does not support this viewpoint. In this narration, the Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)simply expressed a sense of pain he felt. Everyone is aware that an injury or [specific] pain can revert at times owing to certain factors. If one analyses the details regarding the narrations about  Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) eating poisoned meat at the time of Khaybar, it is also written that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) put the poisoned meat in his mouth but did not swallow it. Even if he did swallow it, the fact that he lived a healthy life is proof that his death was not as a result of the poison. Indeed, the poison would have had a severe effect on the stomach or intestines and this is a natural consequence of it. Likewise, since the morsel was placed in his mouth, it would have affected the uvula and owing to this he may have occasionally felt pain whilst eating.

All the details regarding this incident can be found in the ahadith. It is also written that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) knew that the meat had been poisoned and he stopped his companions (ra) from eating it. When Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) called the woman responsible for it and asked her, she said she added poison to see that if Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) was a true prophet of God, he would be saved. Otherwise, they would be rid of him. The Jews even admit to the fact that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ)) survived. The poison that was used was fatal, yet Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) survived. In fact, according to some narrations, this woman then accepted Islam. Nevertheless, the Jews themselves admit that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) survived and consider this to be a miracle. Therefore, it is utterly false to assert that Muhammad Rasulullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) passed away due to the effects of the poison.

alfakir albakr  allatifi

Referensi;

(al-Sirat al-Nabawiyyah li Ibn Hisham, p. 471, al-Ansar wa man ma’ahum, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Usdul Ghabah, Vol. 1, p. 380, Bishr bin al-Bara (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 291, Bishr bin al-Bara (ra), Dar Ihyaa al-Turath al-Arabi, Beirut, 1996)

(al-Isabah Fi Tamyeez al-Sahabah, Vol. 1, pp. 426-427, Bishr bin al-Bara (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 291, Bishr bin al-Bara (ra), Dar Ihyaa al-Turath al-Arabi, Beirut, 1996)

(al-Isabah Fi Tamyeez al-Sahabah, Vol. 1, p. 426, Bishr bin al-Bara (ra) Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 291, Bishr bin al-Bara (ra), Dar Ihyaa al-Turath al-Arabi, Beirut, 1996)

(Ma‘khuz Dars al-Quran biyan farmudah Khalifatul Masih al-Rabi‘, 6 Ramadan al-Mubarak, 17, Feb 1994)

(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, p. 435, Qubaisah bint Saifi (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996)

(al-Siratun Nabawiyyah Li Ibn Kathir, p. 381, Ma Nazala min al-Baqarah fi al-Munafiqin wal yahud, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (al-Siratun Nabawiyyah Li Ibn Kathir, p. 512, Ghazwah Suwaiq, p. 698, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (al-Raud al-Anf Fi Sharh al-Sirat al-Nabawiyyah Li ibn Hisham, Vol. 2, p. 325, bab Kahinah Quraish, Maktabah ibn Taimiyyah, 1990)

(Subul al-Hudaa Wa al-Rashaad, Vol. 3, p. 132, Fi Tanbihaat Alaa Ba’d fawa’id Tata’aluq bi Qissati al-Mi’raj, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)

(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 291, Dar Ihyaa al-Turath al-Arabi, Beirut, 1996)

(Mirqaatul Mafaatih Sharh Mishkaat al-Masaabih, Vol. 4, p. 99, Kitabul Jana‘iz, Bab Ma Yuqalu ‘Inda Man Hadarahu al-Maut, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

(al-Sirat al-Halabiyyah, Vol. 3, p. 82, Bab Dhikr Maghaziyah, Ghazwah Khaybar, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

shahih al-Bukhari, Kitabul Maghazi, Bab Marad an-Nabisa wa Wafatihi, Hadith 5073)

(Dibacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 327-329)