Qur'an, Hadith and Scholars:Muhammad and Booty - Revision history

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-14T00:27:25Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

Asmith at 06:59, 26 January 2023

2023-01-26T06:59:07Z

← Older revision		Revision as of 06:59, 26 January 2023
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	[[Category:Islamic History]]		[[Category:Islamic History]]
	[[Category:Sacred history]]		[[Category:Sacred history]]
	[[ar:القرآن_والحديث_والعلماء:~~محمد_والغنيمة~~]]		[[ar:القرآن_والحديث_والعلماء:_محمد_والغنيمة]]

Asmith at 05:17, 26 January 2023

2023-01-26T05:17:59Z

← Older revision		Revision as of 05:17, 26 January 2023
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	[[Category:Islamic History]]		[[Category:Islamic History]]
	[[Category:Sacred history]]		[[Category:Sacred history]]
			[[ar:القرآن_والحديث_والعلماء:محمد_والغنيمة]]

Asmith: Rejected the last 3 text changes (by Raman) and restored revision 131314 by IbnPinker

2021-10-20T02:17:24Z

Rejected the last 3 text changes (by Raman) and restored revision 131314 by IbnPinker

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 {{QualityScore|Lead=2|Structure=4|Content=4|Language=4|References=4}}{{QuranHadithScholarsIndex}}
 According to the Muslim tradition, the early Muslim community was involved in near constant conflicts with neighboring Arab tribes, local Jews, and the pagans of Mecca. The very first independently dated document we have to mention the prophet is the Greek Διδασκαλία Ἰακώβου ''Didaskalia Iacobou'' (The Teaching of Jacob), which mentions that the prophet and his Arabs had come to Palestine "armed with a sword." Such warfare in this historical period was always accompanied by looting and plunder on the part of the winning army, and the subject of taking booty comes up again and again in the early Islamic sources, as this was clearly an important, even driving factor for the early Muslim movement. The [[hadith]] and [[sira]] portray Muhammad as a typical Arab battle commander, very concerned with booty and driven by the need to acquire more of it.
 ==Booty has been made legal for Muhammad==
 {{Quote|{{Quran|8|1}}|They ask thee (O Muhammad) of the spoils of war. Say: '''The spoils of war belong to Allah and the messenger, so keep your duty to Allah,''' and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers. }}{{Quote|{{Quran|8|41}}|And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who hath need) and orphans and the needy and the wayfarer, if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things.}}{{Quote|{{Quran|59|6}}|What Allah has bestowed on His Messenger (and taken away) from them [the Jews] - for this ye made no expedition with either cavalry or camelry: but Allah gives power to His messengers over any He pleases: and Allah has power over all things.}}{{quote | {{cite quran|8|68|end=69|style=ref}} |

Mushrik: Past tense

2021-10-16T18:38:25Z

Past tense

← Older revision		Revision as of 18:38, 16 October 2021
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	According to the Muslim tradition, the early Muslim community was involved in near constant conflicts with neighboring Arab tribes, local Jews, and the pagans of Mecca. The very first independently dated document we have to mention the prophet is the Greek Διδασκαλία Ἰακώβου ''Didaskalia Iacobou'' (The Teaching of Jacob), which mentions that the prophet and his Arabs had come to Palestine "armed with a sword." Such warfare in this historical period was always accompanied by looting and plunder on the part of the winning army, and the subject of taking booty comes up again and again in the early Islamic sources, as this was clearly an important, even driving factor for the early Muslim movement. The [[hadith]] and [[sira]] portray Muhammad as a typical Arab battle commander, very concerned with booty and driven by the need to acquire more of it.		According to the Muslim tradition, the early Muslim community was involved in near constant conflicts with neighboring Arab tribes, local Jews, and the pagans of Mecca. The very first independently dated document we have to mention the prophet is the Greek Διδασκαλία Ἰακώβου ''Didaskalia Iacobou'' (The Teaching of Jacob), which mentions that the prophet and his Arabs had come to Palestine "armed with a sword." Such warfare in this historical period was always accompanied by looting and plunder on the part of the winning army, and the subject of taking booty comes up again and again in the early Islamic sources, as this was clearly an important, even driving factor for the early Muslim movement. The [[hadith]] and [[sira]] portray Muhammad as a typical Arab battle commander, very concerned with booty and driven by the need to acquire more of it.

	Booty included slaves who ~~are~~ originally free [[Kafir (Infidel)\|non-Muslims]] who ~~are~~ captured in battle.<ref>{{Citation\|url=http://etheses.whiterose.ac.uk/508/1/uk_bl_ethos_443314.pdf\|title=The legal and social status of women in the Hadith literature (PDF)\|author=Salma Saad\|page=242\|year=1990}}</ref><ref>{{Citation\|url=https://books.google.com/books?id=6MC0DwAAQBAJ&pg=PA17\|title=Islamic Jurisprudence on the Regulation of Armed Conflict: Text and Context\|author=Nesrine Badawi (1 October 2019). p.17. BRILL. ISBN 978-90-04-41062-6}}</ref> The entire population of a conquered territory can be enslaved, thus providing women who are otherwise rare on the battlefield. This paves the path for concubinage.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 27. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> The Muslim military commander is allowed to choose between unconditionally releasing, ransoming or enslaving war captives.<ref>{{Citation\|url=https://books.google.com/books?id=l0SyDwAAQBAJ&pg=PA5\|title=The Art of Jihad: Realism in Islamic Political Thought\|author=Malik Mufti (1 October 2019)\|publisher=SUNY Press. p.5. ISBN 978-1-4384-7638-4}}</ref> If a person converted to Islam after being enslaved, their emancipation would be considered a pious act but not obligatory.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 22. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> Islamic law does not allow enslavement of free-born Muslims.<ref>{{Citation\|url=\|title=Violence in Islamic Thought from the Qur'an to the Mongols\|author=Robert Gleave (14 April 2015)\|publisher=p.142. Edinburgh University Press. ISBN 978-0-7486-9424-2}}</ref>		Booty included slaves who were originally free [[Kafir (Infidel)\|non-Muslims]] who were captured in battle.<ref>{{Citation\|url=http://etheses.whiterose.ac.uk/508/1/uk_bl_ethos_443314.pdf\|title=The legal and social status of women in the Hadith literature (PDF)\|author=Salma Saad\|page=242\|year=1990}}</ref><ref>{{Citation\|url=https://books.google.com/books?id=6MC0DwAAQBAJ&pg=PA17\|title=Islamic Jurisprudence on the Regulation of Armed Conflict: Text and Context\|author=Nesrine Badawi (1 October 2019). p.17. BRILL. ISBN 978-90-04-41062-6}}</ref> The entire population of a conquered territory can be enslaved, thus providing women who are otherwise rare on the battlefield. This paves the path for concubinage.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 27. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> The Muslim military commander is allowed to choose between unconditionally releasing, ransoming or enslaving war captives.<ref>{{Citation\|url=https://books.google.com/books?id=l0SyDwAAQBAJ&pg=PA5\|title=The Art of Jihad: Realism in Islamic Political Thought\|author=Malik Mufti (1 October 2019)\|publisher=SUNY Press. p.5. ISBN 978-1-4384-7638-4}}</ref> If a person converted to Islam after being enslaved, their emancipation would be considered a pious act but not obligatory.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 22. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> Islamic law does not allow enslavement of free-born Muslims.<ref>{{Citation\|url=\|title=Violence in Islamic Thought from the Qur'an to the Mongols\|author=Robert Gleave (14 April 2015)\|publisher=p.142. Edinburgh University Press. ISBN 978-0-7486-9424-2}}</ref>

	Islamic jurists permitted slave raiding and kidnapping of non-Muslims from [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)\|Dar al Harb]].<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27–28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> South Asian scholars ruled that jihad was not needed to seize non-Muslims nor was it necessary to invite them to Islam before seizing them. Raiders were free to take and enslave any non-Muslim.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> However, Islamic jurists held that non-Muslims who lived in areas which had formal pacts with Muslims were to be protected from enslavement.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27-28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref>		Islamic jurists permitted slave raiding and kidnapping of non-Muslims from [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)\|Dar al Harb]].<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27–28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> South Asian scholars ruled that jihad was not needed to seize non-Muslims nor was it necessary to invite them to Islam before seizing them. Raiders were free to take and enslave any non-Muslim.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> However, Islamic jurists held that non-Muslims who lived in areas which had formal pacts with Muslims were to be protected from enslavement.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27-28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref>

Mushrik: Fixed typo

2021-10-16T18:36:57Z

Fixed typo

← Older revision		Revision as of 18:36, 16 October 2021
Line 5:		Line 5:
	According to the Muslim tradition, the early Muslim community was involved in near constant conflicts with neighboring Arab tribes, local Jews, and the pagans of Mecca. The very first independently dated document we have to mention the prophet is the Greek Διδασκαλία Ἰακώβου ''Didaskalia Iacobou'' (The Teaching of Jacob), which mentions that the prophet and his Arabs had come to Palestine "armed with a sword." Such warfare in this historical period was always accompanied by looting and plunder on the part of the winning army, and the subject of taking booty comes up again and again in the early Islamic sources, as this was clearly an important, even driving factor for the early Muslim movement. The [[hadith]] and [[sira]] portray Muhammad as a typical Arab battle commander, very concerned with booty and driven by the need to acquire more of it.		According to the Muslim tradition, the early Muslim community was involved in near constant conflicts with neighboring Arab tribes, local Jews, and the pagans of Mecca. The very first independently dated document we have to mention the prophet is the Greek Διδασκαλία Ἰακώβου ''Didaskalia Iacobou'' (The Teaching of Jacob), which mentions that the prophet and his Arabs had come to Palestine "armed with a sword." Such warfare in this historical period was always accompanied by looting and plunder on the part of the winning army, and the subject of taking booty comes up again and again in the early Islamic sources, as this was clearly an important, even driving factor for the early Muslim movement. The [[hadith]] and [[sira]] portray Muhammad as a typical Arab battle commander, very concerned with booty and driven by the need to acquire more of it.

	~~These~~ are originally free [[Kafir (Infidel)\|non-Muslims]] who are captured in battle.<ref>{{Citation\|url=http://etheses.whiterose.ac.uk/508/1/uk_bl_ethos_443314.pdf\|title=The legal and social status of women in the Hadith literature (PDF)\|author=Salma Saad\|page=242\|year=1990}}</ref><ref>{{Citation\|url=https://books.google.com/books?id=6MC0DwAAQBAJ&pg=PA17\|title=Islamic Jurisprudence on the Regulation of Armed Conflict: Text and Context\|author=Nesrine Badawi (1 October 2019). p.17. BRILL. ISBN 978-90-04-41062-6}}</ref> The entire population of a conquered territory can be enslaved, thus providing women who are otherwise rare on the battlefield. This paves the path for concubinage.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 27. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> The Muslim military commander is allowed to choose between unconditionally releasing, ransoming or enslaving war captives.<ref>{{Citation\|url=https://books.google.com/books?id=l0SyDwAAQBAJ&pg=PA5\|title=The Art of Jihad: Realism in Islamic Political Thought\|author=Malik Mufti (1 October 2019)\|publisher=SUNY Press. p.5. ISBN 978-1-4384-7638-4}}</ref> If a person converted to Islam after being enslaved, their emancipation would be considered a pious act but not obligatory.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 22. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> Islamic law does not allow enslavement of free-born Muslims.<ref>{{Citation\|url=\|title=Violence in Islamic Thought from the Qur'an to the Mongols\|author=Robert Gleave (14 April 2015)\|publisher=p.142. Edinburgh University Press. ISBN 978-0-7486-9424-2}}</ref>		Booty included slaves who are originally free [[Kafir (Infidel)\|non-Muslims]] who are captured in battle.<ref>{{Citation\|url=http://etheses.whiterose.ac.uk/508/1/uk_bl_ethos_443314.pdf\|title=The legal and social status of women in the Hadith literature (PDF)\|author=Salma Saad\|page=242\|year=1990}}</ref><ref>{{Citation\|url=https://books.google.com/books?id=6MC0DwAAQBAJ&pg=PA17\|title=Islamic Jurisprudence on the Regulation of Armed Conflict: Text and Context\|author=Nesrine Badawi (1 October 2019). p.17. BRILL. ISBN 978-90-04-41062-6}}</ref> The entire population of a conquered territory can be enslaved, thus providing women who are otherwise rare on the battlefield. This paves the path for concubinage.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 27. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> The Muslim military commander is allowed to choose between unconditionally releasing, ransoming or enslaving war captives.<ref>{{Citation\|url=https://books.google.com/books?id=l0SyDwAAQBAJ&pg=PA5\|title=The Art of Jihad: Realism in Islamic Political Thought\|author=Malik Mufti (1 October 2019)\|publisher=SUNY Press. p.5. ISBN 978-1-4384-7638-4}}</ref> If a person converted to Islam after being enslaved, their emancipation would be considered a pious act but not obligatory.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p. 22. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> Islamic law does not allow enslavement of free-born Muslims.<ref>{{Citation\|url=\|title=Violence in Islamic Thought from the Qur'an to the Mongols\|author=Robert Gleave (14 April 2015)\|publisher=p.142. Edinburgh University Press. ISBN 978-0-7486-9424-2}}</ref>

	Islamic jurists permitted slave raiding and kidnapping of non-Muslims from [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)\|Dar al Harb]].<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27–28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> South Asian scholars ruled that jihad was not needed to seize non-Muslims nor was it necessary to invite them to Islam before seizing them. Raiders were free to take and enslave any non-Muslim.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> However, Islamic jurists held that non-Muslims who lived in areas which had formal pacts with Muslims were to be protected from enslavement.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27-28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref>		Islamic jurists permitted slave raiding and kidnapping of non-Muslims from [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)\|Dar al Harb]].<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27–28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> South Asian scholars ruled that jihad was not needed to seize non-Muslims nor was it necessary to invite them to Islam before seizing them. Raiders were free to take and enslave any non-Muslim.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref> However, Islamic jurists held that non-Muslims who lived in areas which had formal pacts with Muslims were to be protected from enslavement.<ref>{{Citation\|url=https://archive.org/details/islamabolitionof0000clar\|title=Islam and the Abolition of Slavery\|publisher=p=27-28. Oxford University Press. ISBN 978-0-19-522151-0\|author=William Gervase Clarence-Smith\|year=2006}}</ref>

Mushrik: Copied from the Rape in Islamic law article

2021-10-16T18:33:28Z

Copied from the Rape in Islamic law article

@@ Line 4: / Line 4: @@
 {{QualityScore|Lead=2|Structure=4|Content=4|Language=4|References=4}}{{QuranHadithScholarsIndex}}
 According to the Muslim tradition, the early Muslim community was involved in near constant conflicts with neighboring Arab tribes, local Jews, and the pagans of Mecca. The very first independently dated document we have to mention the prophet is the Greek Διδασκαλία Ἰακώβου ''Didaskalia Iacobou'' (The Teaching of Jacob), which mentions that the prophet and his Arabs had come to Palestine "armed with a sword." Such warfare in this historical period was always accompanied by looting and plunder on the part of the winning army, and the subject of taking booty comes up again and again in the early Islamic sources, as this was clearly an important, even driving factor for the early Muslim movement. The [[hadith]] and [[sira]] portray Muhammad as a typical Arab battle commander, very concerned with booty and driven by the need to acquire more of it.
 ==Booty has been made legal for Muhammad==
 {{Quote|{{Quran|8|1}}|They ask thee (O Muhammad) of the spoils of war. Say: '''The spoils of war belong to Allah and the messenger, so keep your duty to Allah,''' and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers. }}{{Quote|{{Quran|8|41}}|And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who hath need) and orphans and the needy and the wayfarer, if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things.}}{{Quote|{{Quran|59|6}}|What Allah has bestowed on His Messenger (and taken away) from them [the Jews] - for this ye made no expedition with either cavalry or camelry: but Allah gives power to His messengers over any He pleases: and Allah has power over all things.}}{{quote | {{cite quran|8|68|end=69|style=ref}} |

IbnPinker: /* Muhammad Takes his own Clansmen Captive */

2021-04-05T00:22:52Z

Muhammad Takes his own Clansmen Captive

← Older revision		Revision as of 00:22, 5 April 2021
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	According to Ibn Humayd-Salamah-Muhammad b. Ishaq -'Asim b. 'Umar b. Qatadah and Yazid b. Ruman: Salamah b. Salamah b. Waqsh said, "What are they congratulating us on? By God, we met nothing but bald old women like hobbled sacrificial camels, so we slaughtered them." The Messenger of God smiled and said, "My nephew, those were the mala'."		According to Ibn Humayd-Salamah-Muhammad b. Ishaq -'Asim b. 'Umar b. Qatadah and Yazid b. Ruman: Salamah b. Salamah b. Waqsh said, "What are they congratulating us on? By God, we met nothing but bald old women like hobbled sacrificial camels, so we slaughtered them." The Messenger of God smiled and said, "My nephew, those were the mala'."
	The polytheist captives were with the Messenger of God, and there were forty-four of them. There was a similar number of dead.' Among the captives were 'Ugbah b. Abi Mu'ayt and alNadr b. al-Harith b. Kaladah,"' but when the Messenger of God was at al-Safra' he had al-Nadr b. al-Harith killed by 'Ali b. Abi Talib.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=92-93}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=640}}\|According to al-Waqidi, In this year, in the month of Rabi' II, the Messenger of God sent out 'Ukkashah b. Mihsan with forty men to al-Ghamr. Among them were Thabit b. Aqram and Shuja' b. Wahb. He traveled quickly, but the enemy became aware and fled. He encamped by their water and sent out scouts. They captured a spy who guided them to some of their cattle. They found two hundred camels and brought them down to Medina.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=116-117}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|pages=9-10}}<br>See Also Ishaq:511\|It has been reported to me that, when Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews against him. Having traveled a day's journey, they heard a sound behind them in their possessions and families. Thinking that the enemy had come at them from behind, they turned back and stayed with their families and possessions, leaving the way to Khaybar open to the Messenger of God. The Messenger of God began taking herds and property bit by bit and conquering Khaybar fortress by fortress. The first of their fortresses that he conquered was the fortress of Na'im. Mahmud b. Maslamah was killed at it-a millstone was hurled on him from it and killed him. Next was al-Qamus, the fortress of lbn Abi al-Huqayq. The Messenger of God took some of its people captive, including Safiyyah bt. Huyayy b. Akhtab (the wife of Kinanah b. al-Rabi' b. Abi al-Huqayq) and two daughters of her paternal uncle. The Messenger of God chose Safiyyah for himself. Dihyah al-Kalbi had asked the Messenger of God for Safiyyah; when the latter chose her for himself, he gave Dihyah her two cousins. The captives of Khaybar were divided among the Muslims. Then the Messenger of God began taking the fortresses and property that were closest to him.<br>		The polytheist captives were with the Messenger of God, and there were forty-four of them. There was a similar number of dead.' Among the captives were 'Ugbah b. Abi Mu'ayt and alNadr b. al-Harith b. Kaladah,"' but when the Messenger of God was at al-Safra' he had al-Nadr b. al-Harith killed by 'Ali b. Abi Talib.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=92-93}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=640}}\|According to al-Waqidi, In this year, in the month of Rabi' II, the Messenger of God sent out 'Ukkashah b. Mihsan with forty men to al-Ghamr. Among them were Thabit b. Aqram and Shuja' b. Wahb. He traveled quickly, but the enemy became aware and fled. He encamped by their water and sent out scouts. They captured a spy who guided them to some of their cattle. They found two hundred camels and brought them down to Medina.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=116-117}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|pages=9-10}}<br>See Also Ishaq:511\|It has been reported to me that, when Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews against him. Having traveled a day's journey, they heard a sound behind them in their possessions and families. Thinking that the enemy had come at them from behind, they turned back and stayed with their families and possessions, leaving the way to Khaybar open to the Messenger of God. The Messenger of God began taking herds and property bit by bit and conquering Khaybar fortress by fortress. The first of their fortresses that he conquered was the fortress of Na'im. Mahmud b. Maslamah was killed at it-a millstone was hurled on him from it and killed him. Next was al-Qamus, the fortress of lbn Abi al-Huqayq. The Messenger of God took some of its people captive, including Safiyyah bt. Huyayy b. Akhtab (the wife of Kinanah b. al-Rabi' b. Abi al-Huqayq) and two daughters of her paternal uncle. The Messenger of God chose Safiyyah for himself. Dihyah al-Kalbi had asked the Messenger of God for Safiyyah; when the latter chose her for himself, he gave Dihyah her two cousins. The captives of Khaybar were divided among the Muslims. Then the Messenger of God began taking the fortresses and property that were closest to him.<br>
	According to Ibn Humayd-Salamah-Muhammad b. Ishaq-'Abdallah b. Abi Bakr-a member of the Aslam: The Banu Sahm, who were a part of Aslam, came to the Messenger of God and said, "Messenger of God, by God we have been struck by drought and possess nothing." But they found that the Messenger of God had nothing to give them. So the Prophet said: "O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat." The next morning God opened the fortress of al- Sa'd b. Mu'adh for them [to conquer]. There was no fortress in Khaybar more abounding in food and fat meat than it}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. IX\|ISBN=0-88706-691-7\|year=1990\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Ismail K. Poonawala\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up\|pages=2-3}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|page=70}}\|Concerning the affairs of the Messenger of God, the Muslims, and the [clans of] Hawazin, we have received an account on the authority of both 'Ali b. Nasr b. 'Ali al-Jahdami and 'Abd al-Warith b. 'Abd al-Samad b. 'Abd al-Warith--'Abd al-Samad [b. 'Abd al-Warith]--Aban al-'Attar--Hisham b. 'Urwah--'Urwah: The Prophet had been staying in Mecca during the year of its conquest for only a fortnight when [he received the news that the clans of] Hawazin and Thaqif [were marching against Mecca and] had already encamped at Hunayn intending to fight him. Hunayn is a valley next to Dhu al-Majaz. Both the aforementioned tribes had assembled before [their march] after hearing about the Messenger of God's departure from Medina, thinking that he was intending [to invade] them. When they learned that he had occupied Mecca, Hawazin marched against him [to Mecca] with their women, children, and possessions. Their leader was Malik b. 'Awf from the Banu Nasr. [The clans of] Thaqif joined forces with them and encamped at Hunayn intending to fight the Prophet. When the Prophet, still in Mecca, was informed about them he decided to march against them. He met them at Hunayn, and God, the Great and Mighty, inflicted defeat on them. God has mentioned this battle in the Qur'an. Since they had marched with their women, children, and flocks, God granted them as booty to His Messenger, who divided the spoils among those Quraysh who had [recently] embraced Islam.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=71}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=464-465}}\|Among the captives was Abu Wada'ah b. Dubayrah al-Sahmi. The Messenger of God said,. "He has a son who is a shrewd merchant with much money. It is as though he had already come to you about his father's ransom." When Quraysh said, "Do not hurry in ransoming your captives, so that Muhammad and his companions do not make excessive demands on you," al-Muttalib b. Abi Wada'ah, who was the man the Messenger of God meant, said, "You are right! Do not hurry in ransoming your captives." Then he slipped away at night, went to Medina, ransomed his father for four thousand dirhams, and departed with him. After that, Quraysh sent to discuss ransoming the captives. Mikraz b. Hafs b. al-Akhyaf came to ransom Suhayl b. 'Amr, who had been taken captive by Malik b. al-Dukhshum, the brother of the Banu Salim b. 'Awf; Suhayl b. 'Amr had a split lower lip.}}{{Quote\|{{Tabari\|8\|p. 39}}\|Then the Messenger of ~~Allah~~ sent Sa'd ~~bin~~ Zayd with some of the ~~Qurayza~~ captives to Najd, and in exchange for them he purchased horses and arms.}}		According to Ibn Humayd-Salamah-Muhammad b. Ishaq-'Abdallah b. Abi Bakr-a member of the Aslam: The Banu Sahm, who were a part of Aslam, came to the Messenger of God and said, "Messenger of God, by God we have been struck by drought and possess nothing." But they found that the Messenger of God had nothing to give them. So the Prophet said: "O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat." The next morning God opened the fortress of al- Sa'd b. Mu'adh for them [to conquer]. There was no fortress in Khaybar more abounding in food and fat meat than it}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. IX\|ISBN=0-88706-691-7\|year=1990\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Ismail K. Poonawala\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up\|pages=2-3}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|page=70}}\|Concerning the affairs of the Messenger of God, the Muslims, and the [clans of] Hawazin, we have received an account on the authority of both 'Ali b. Nasr b. 'Ali al-Jahdami and 'Abd al-Warith b. 'Abd al-Samad b. 'Abd al-Warith--'Abd al-Samad [b. 'Abd al-Warith]--Aban al-'Attar--Hisham b. 'Urwah--'Urwah: The Prophet had been staying in Mecca during the year of its conquest for only a fortnight when [he received the news that the clans of] Hawazin and Thaqif [were marching against Mecca and] had already encamped at Hunayn intending to fight him. Hunayn is a valley next to Dhu al-Majaz. Both the aforementioned tribes had assembled before [their march] after hearing about the Messenger of God's departure from Medina, thinking that he was intending [to invade] them. When they learned that he had occupied Mecca, Hawazin marched against him [to Mecca] with their women, children, and possessions. Their leader was Malik b. 'Awf from the Banu Nasr. [The clans of] Thaqif joined forces with them and encamped at Hunayn intending to fight the Prophet. When the Prophet, still in Mecca, was informed about them he decided to march against them. He met them at Hunayn, and God, the Great and Mighty, inflicted defeat on them. God has mentioned this battle in the Qur'an. Since they had marched with their women, children, and flocks, God granted them as booty to His Messenger, who divided the spoils among those Quraysh who had [recently] embraced Islam.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=71}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=464-465}}\|Among the captives was Abu Wada'ah b. Dubayrah al-Sahmi. The Messenger of God said,. "He has a son who is a shrewd merchant with much money. It is as though he had already come to you about his father's ransom." When Quraysh said, "Do not hurry in ransoming your captives, so that Muhammad and his companions do not make excessive demands on you," al-Muttalib b. Abi Wada'ah, who was the man the Messenger of God meant, said, "You are right! Do not hurry in ransoming your captives." Then he slipped away at night, went to Medina, ransomed his father for four thousand dirhams, and departed with him. After that, Quraysh sent to discuss ransoming the captives. Mikraz b. Hafs b. al-Akhyaf came to ransom Suhayl b. 'Amr, who had been taken captive by Malik b. al-Dukhshum, the brother of the Banu Salim b. 'Awf; Suhayl b. 'Amr had a split lower lip.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|page=39}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=592}}\|Then the Messenger of God sent Sa'd b. Zayd al-Angara (a member of the Banu 'Abd al-Ashhal) with some of the captives from the Banu Qurayzah to Najd, and in exchange for them he purchased horses and arms. The Messenger of God selected for himself from their women Rayhanah bt. 'Amr b. Khunafah, a woman from the Banu 'Amr b. Qurayzah, and she remained his concubine; when he predeceased her, she was still in his possession.' The Messenger of God offered to marry her and impose the curtain (hijab) on her, but she said, "Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you." So he did so. When the Messenger of God took her captive, she showed herself averse to Islam and insisted on Judaism. So the Messenger of God put her aside, and he was grieved because of her. Then, while he was with his companions, he heard the sound of shoes behind him and said, "This must be Tha'labah b. Sa'yah coming to bring me tidings of Rayhanah 's acceptance of Islam." He came to him and said, "Messenger of God, Rayhanah has become a Muslim"--and it gave the Messenger of God joy.}}
	===Muhammad Takes his own Clansmen Captive===		===Muhammad Takes his own Clansmen Captive===
	{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|pages=80-81}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=474-475}}\|According to Ahmad b. Mansur--'Asim b. 'Ali--'Ikrimah b. 'Ammar--Abu Zumayl--'Abd Allah b. 'Abbas--'Umar b. al-Khattab: On the day of Badr, the two armies met, and God defeated the polytheists. Seventy of them were killed and seventy were taken captive. On that day the Messenger of God consulted Abu Bakr, `Ali and `Umar. Abu Bakr said, "O Prophet of God, these people are cousins, fellow clansmen and nephews. I think that you should accept ransoms for them so that what we take from them will strengthen us, and perhaps God will guide them aright so that they may be an assistance for us." The Messenger of God said, "What do you think, Ibn al-Khattab?" I said, "I say no, by God! I am not of the same opinion as Abu Bakr. I think that		{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|pages=80-81}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=474-475}}\|According to Ahmad b. Mansur--'Asim b. 'Ali--'Ikrimah b. 'Ammar--Abu Zumayl--'Abd Allah b. 'Abbas--'Umar b. al-Khattab: On the day of Badr, the two armies met, and God defeated the polytheists. Seventy of them were killed and seventy were taken captive. On that day the Messenger of God consulted Abu Bakr, `Ali and `Umar. Abu Bakr said, "O Prophet of God, these people are cousins, fellow clansmen and nephews. I think that you should accept ransoms for them so that what we take from them will strengthen us, and perhaps God will guide them aright so that they may be an assistance for us." The Messenger of God said, "What do you think, Ibn al-Khattab?" I said, "I say no, by God! I am not of the same opinion as Abu Bakr. I think that

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	According to Ibn Humayd-Salamah-Muhammad b. Ishaq -'Asim b. 'Umar b. Qatadah and Yazid b. Ruman: Salamah b. Salamah b. Waqsh said, "What are they congratulating us on? By God, we met nothing but bald old women like hobbled sacrificial camels, so we slaughtered them." The Messenger of God smiled and said, "My nephew, those were the mala'."		According to Ibn Humayd-Salamah-Muhammad b. Ishaq -'Asim b. 'Umar b. Qatadah and Yazid b. Ruman: Salamah b. Salamah b. Waqsh said, "What are they congratulating us on? By God, we met nothing but bald old women like hobbled sacrificial camels, so we slaughtered them." The Messenger of God smiled and said, "My nephew, those were the mala'."
	The polytheist captives were with the Messenger of God, and there were forty-four of them. There was a similar number of dead.' Among the captives were 'Ugbah b. Abi Mu'ayt and alNadr b. al-Harith b. Kaladah,"' but when the Messenger of God was at al-Safra' he had al-Nadr b. al-Harith killed by 'Ali b. Abi Talib.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=92-93}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=640}}\|According to al-Waqidi, In this year, in the month of Rabi' II, the Messenger of God sent out 'Ukkashah b. Mihsan with forty men to al-Ghamr. Among them were Thabit b. Aqram and Shuja' b. Wahb. He traveled quickly, but the enemy became aware and fled. He encamped by their water and sent out scouts. They captured a spy who guided them to some of their cattle. They found two hundred camels and brought them down to Medina.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=116-117}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|pages=9-10}}<br>See Also Ishaq:511\|It has been reported to me that, when Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews against him. Having traveled a day's journey, they heard a sound behind them in their possessions and families. Thinking that the enemy had come at them from behind, they turned back and stayed with their families and possessions, leaving the way to Khaybar open to the Messenger of God. The Messenger of God began taking herds and property bit by bit and conquering Khaybar fortress by fortress. The first of their fortresses that he conquered was the fortress of Na'im. Mahmud b. Maslamah was killed at it-a millstone was hurled on him from it and killed him. Next was al-Qamus, the fortress of lbn Abi al-Huqayq. The Messenger of God took some of its people captive, including Safiyyah bt. Huyayy b. Akhtab (the wife of Kinanah b. al-Rabi' b. Abi al-Huqayq) and two daughters of her paternal uncle. The Messenger of God chose Safiyyah for himself. Dihyah al-Kalbi had asked the Messenger of God for Safiyyah; when the latter chose her for himself, he gave Dihyah her two cousins. The captives of Khaybar were divided among the Muslims. Then the Messenger of God began taking the fortresses and property that were closest to him.<br>		The polytheist captives were with the Messenger of God, and there were forty-four of them. There was a similar number of dead.' Among the captives were 'Ugbah b. Abi Mu'ayt and alNadr b. al-Harith b. Kaladah,"' but when the Messenger of God was at al-Safra' he had al-Nadr b. al-Harith killed by 'Ali b. Abi Talib.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=92-93}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=640}}\|According to al-Waqidi, In this year, in the month of Rabi' II, the Messenger of God sent out 'Ukkashah b. Mihsan with forty men to al-Ghamr. Among them were Thabit b. Aqram and Shuja' b. Wahb. He traveled quickly, but the enemy became aware and fled. He encamped by their water and sent out scouts. They captured a spy who guided them to some of their cattle. They found two hundred camels and brought them down to Medina.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=116-117}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|pages=9-10}}<br>See Also Ishaq:511\|It has been reported to me that, when Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews against him. Having traveled a day's journey, they heard a sound behind them in their possessions and families. Thinking that the enemy had come at them from behind, they turned back and stayed with their families and possessions, leaving the way to Khaybar open to the Messenger of God. The Messenger of God began taking herds and property bit by bit and conquering Khaybar fortress by fortress. The first of their fortresses that he conquered was the fortress of Na'im. Mahmud b. Maslamah was killed at it-a millstone was hurled on him from it and killed him. Next was al-Qamus, the fortress of lbn Abi al-Huqayq. The Messenger of God took some of its people captive, including Safiyyah bt. Huyayy b. Akhtab (the wife of Kinanah b. al-Rabi' b. Abi al-Huqayq) and two daughters of her paternal uncle. The Messenger of God chose Safiyyah for himself. Dihyah al-Kalbi had asked the Messenger of God for Safiyyah; when the latter chose her for himself, he gave Dihyah her two cousins. The captives of Khaybar were divided among the Muslims. Then the Messenger of God began taking the fortresses and property that were closest to him.<br>
	According to Ibn Humayd-Salamah-Muhammad b. Ishaq-'Abdallah b. Abi Bakr-a member of the Aslam: The Banu Sahm, who were a part of Aslam, came to the Messenger of God and said, "Messenger of God, by God we have been struck by drought and possess nothing." But they found that the Messenger of God had nothing to give them. So the Prophet said: "O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat." The next morning God opened the fortress of al- Sa'd b. Mu'adh for them [to conquer]. There was no fortress in Khaybar more abounding in food and fat meat than it}}{{Quote\|{{Tabari\|9\|p. 3}}\|~~Since~~ the Hawazin and Thaqif had marched with their women, children, and flocks, ~~Allah~~ granted them as booty to His Messenger, who divided the spoils among those Quraysh who had recently embraced Islam.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=71}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=464-465}}\|Among the captives was Abu Wada'ah b. Dubayrah al-Sahmi. The Messenger of God said,. "He has a son who is a shrewd merchant with much money. It is as though he had already come to you about his father's ransom." When Quraysh said, "Do not hurry in ransoming your captives, so that Muhammad and his companions do not make excessive demands on you," al-Muttalib b. Abi Wada'ah, who was the man the Messenger of God meant, said, "You are right! Do not hurry in ransoming your captives." Then he slipped away at night, went to Medina, ransomed his father for four thousand dirhams, and departed with him. After that, Quraysh sent to discuss ransoming the captives. Mikraz b. Hafs b. al-Akhyaf came to ransom Suhayl b. 'Amr, who had been taken captive by Malik b. al-Dukhshum, the brother of the Banu Salim b. 'Awf; Suhayl b. 'Amr had a split lower lip.}}{{Quote\|{{Tabari\|8\|p. 39}}\|Then the Messenger of Allah sent Sa'd bin Zayd with some of the Qurayza captives to Najd, and in exchange for them he purchased horses and arms.}}		According to Ibn Humayd-Salamah-Muhammad b. Ishaq-'Abdallah b. Abi Bakr-a member of the Aslam: The Banu Sahm, who were a part of Aslam, came to the Messenger of God and said, "Messenger of God, by God we have been struck by drought and possess nothing." But they found that the Messenger of God had nothing to give them. So the Prophet said: "O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat." The next morning God opened the fortress of al- Sa'd b. Mu'adh for them [to conquer]. There was no fortress in Khaybar more abounding in food and fat meat than it}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. IX\|ISBN=0-88706-691-7\|year=1990\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Ismail K. Poonawala\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up\|pages=2-3}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|page=70}}\|Concerning the affairs of the Messenger of God, the Muslims, and the [clans of] Hawazin, we have received an account on the authority of both 'Ali b. Nasr b. 'Ali al-Jahdami and 'Abd al-Warith b. 'Abd al-Samad b. 'Abd al-Warith--'Abd al-Samad [b. 'Abd al-Warith]--Aban al-'Attar--Hisham b. 'Urwah--'Urwah: The Prophet had been staying in Mecca during the year of its conquest for only a fortnight when [he received the news that the clans of] Hawazin and Thaqif [were marching against Mecca and] had already encamped at Hunayn intending to fight him. Hunayn is a valley next to Dhu al-Majaz. Both the aforementioned tribes had assembled before [their march] after hearing about the Messenger of God's departure from Medina, thinking that he was intending [to invade] them. When they learned that he had occupied Mecca, Hawazin marched against him [to Mecca] with their women, children, and possessions. Their leader was Malik b. 'Awf from the Banu Nasr. [The clans of] Thaqif joined forces with them and encamped at Hunayn intending to fight the Prophet. When the Prophet, still in Mecca, was informed about them he decided to march against them. He met them at Hunayn, and God, the Great and Mighty, inflicted defeat on them. God has mentioned this battle in the Qur'an. Since they had marched with their women, children, and flocks, God granted them as booty to His Messenger, who divided the spoils among those Quraysh who had [recently] embraced Islam.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=71}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=464-465}}\|Among the captives was Abu Wada'ah b. Dubayrah al-Sahmi. The Messenger of God said,. "He has a son who is a shrewd merchant with much money. It is as though he had already come to you about his father's ransom." When Quraysh said, "Do not hurry in ransoming your captives, so that Muhammad and his companions do not make excessive demands on you," al-Muttalib b. Abi Wada'ah, who was the man the Messenger of God meant, said, "You are right! Do not hurry in ransoming your captives." Then he slipped away at night, went to Medina, ransomed his father for four thousand dirhams, and departed with him. After that, Quraysh sent to discuss ransoming the captives. Mikraz b. Hafs b. al-Akhyaf came to ransom Suhayl b. 'Amr, who had been taken captive by Malik b. al-Dukhshum, the brother of the Banu Salim b. 'Awf; Suhayl b. 'Amr had a split lower lip.}}{{Quote\|{{Tabari\|8\|p. 39}}\|Then the Messenger of Allah sent Sa'd bin Zayd with some of the Qurayza captives to Najd, and in exchange for them he purchased horses and arms.}}
	===Muhammad Takes his own Clansmen Captive===		===Muhammad Takes his own Clansmen Captive===
	{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|pages=80-81}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=474-475}}\|According to Ahmad b. Mansur--'Asim b. 'Ali--'Ikrimah b. 'Ammar--Abu Zumayl--'Abd Allah b. 'Abbas--'Umar b. al-Khattab: On the day of Badr, the two armies met, and God defeated the polytheists. Seventy of them were killed and seventy were taken captive. On that day the Messenger of God consulted Abu Bakr, `Ali and `Umar. Abu Bakr said, "O Prophet of God, these people are cousins, fellow clansmen and nephews. I think that you should accept ransoms for them so that what we take from them will strengthen us, and perhaps God will guide them aright so that they may be an assistance for us." The Messenger of God said, "What do you think, Ibn al-Khattab?" I said, "I say no, by God! I am not of the same opinion as Abu Bakr. I think that		{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|pages=80-81}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=474-475}}\|According to Ahmad b. Mansur--'Asim b. 'Ali--'Ikrimah b. 'Ammar--Abu Zumayl--'Abd Allah b. 'Abbas--'Umar b. al-Khattab: On the day of Badr, the two armies met, and God defeated the polytheists. Seventy of them were killed and seventy were taken captive. On that day the Messenger of God consulted Abu Bakr, `Ali and `Umar. Abu Bakr said, "O Prophet of God, these people are cousins, fellow clansmen and nephews. I think that you should accept ransoms for them so that what we take from them will strengthen us, and perhaps God will guide them aright so that they may be an assistance for us." The Messenger of God said, "What do you think, Ibn al-Khattab?" I said, "I say no, by God! I am not of the same opinion as Abu Bakr. I think that

IbnPinker: /* Muhammad's Sources of Income */

2021-04-04T20:13:39Z

Muhammad's Sources of Income

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	When Suhayl heard that Abu Basir had killed his 'Amiri guard he leant his back against the Ka'ba and swore that he would not remove it until this man's bloodwit was paid. Abu Sufyan b. Harb said, 'By God, this is sheer folly. It will not be paid.' Three times he said it.\|}}{{Quote\|{{citation\|title=The Life of Muhammad\|trans_title=Sirat Rasul Allah\|ISBN=0-19-636033-1\|year=1955\|publisher=Oxford UP\|author1=Ibn Ishaq (d. 768)\|author2=Ibn Hisham (d. 833)\|editor=A. Guillaume\|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up\|page=592}}<br>{{citation\|title=سيرة ابن هشام ت السقا\|author1=ابن إسحاق\|author2=ابن هشام\|url=https://app.turath.io/book/23833\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=488}}\|Then a deputation from Hawazin came to him in al-Ji'rana where he held 6,000 women and children, and sheep and camels innumerable which had been captured from them.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=65}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=458-459}}\|Then the Messenger of God came back to Medina, bringing with him the booty which had been taken from the polytheists. In charge of the booty he put 'Abd Allah b. Ka'b b. Zayd b. 'Awf b. Mabdhul b. 'Amr b. Mazin b. al-Najjar. Then he himself advanced, halting when he had emerged from the defile of al-Safra' at a sand dune called Sayar between the defile and al-Naziyah beside a sarh tree. There he divided equally the booty which God had bestowed upon the Muslims from the polytheists. After water had been brought to him from the spring there called al-Arwaq, he travelled on. When he was at al-Rawha', the Muslims met him, congratulating him and the Muslims with him on the victory which God had given them.		When Suhayl heard that Abu Basir had killed his 'Amiri guard he leant his back against the Ka'ba and swore that he would not remove it until this man's bloodwit was paid. Abu Sufyan b. Harb said, 'By God, this is sheer folly. It will not be paid.' Three times he said it.\|}}{{Quote\|{{citation\|title=The Life of Muhammad\|trans_title=Sirat Rasul Allah\|ISBN=0-19-636033-1\|year=1955\|publisher=Oxford UP\|author1=Ibn Ishaq (d. 768)\|author2=Ibn Hisham (d. 833)\|editor=A. Guillaume\|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up\|page=592}}<br>{{citation\|title=سيرة ابن هشام ت السقا\|author1=ابن إسحاق\|author2=ابن هشام\|url=https://app.turath.io/book/23833\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=488}}\|Then a deputation from Hawazin came to him in al-Ji'rana where he held 6,000 women and children, and sheep and camels innumerable which had been captured from them.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=65}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=458-459}}\|Then the Messenger of God came back to Medina, bringing with him the booty which had been taken from the polytheists. In charge of the booty he put 'Abd Allah b. Ka'b b. Zayd b. 'Awf b. Mabdhul b. 'Amr b. Mazin b. al-Najjar. Then he himself advanced, halting when he had emerged from the defile of al-Safra' at a sand dune called Sayar between the defile and al-Naziyah beside a sarh tree. There he divided equally the booty which God had bestowed upon the Muslims from the polytheists. After water had been brought to him from the spring there called al-Arwaq, he travelled on. When he was at al-Rawha', the Muslims met him, congratulating him and the Muslims with him on the victory which God had given them.
	According to Ibn Humayd-Salamah-Muhammad b. Ishaq -'Asim b. 'Umar b. Qatadah and Yazid b. Ruman: Salamah b. Salamah b. Waqsh said, "What are they congratulating us on? By God, we met nothing but bald old women like hobbled sacrificial camels, so we slaughtered them." The Messenger of God smiled and said, "My nephew, those were the mala'."		According to Ibn Humayd-Salamah-Muhammad b. Ishaq -'Asim b. 'Umar b. Qatadah and Yazid b. Ruman: Salamah b. Salamah b. Waqsh said, "What are they congratulating us on? By God, we met nothing but bald old women like hobbled sacrificial camels, so we slaughtered them." The Messenger of God smiled and said, "My nephew, those were the mala'."
	The polytheist captives were with the Messenger of God, and there were forty-four of them. There was a similar number of dead.' Among the captives were 'Ugbah b. Abi Mu'ayt and alNadr b. al-Harith b. Kaladah,"' but when the Messenger of God was at al-Safra' he had al-Nadr b. al-Harith killed by 'Ali b. Abi Talib.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=92-93}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=640}}\|According to al-Waqidi, In this year, in the month of Rabi' II, the Messenger of God sent out 'Ukkashah b. Mihsan with forty men to al-Ghamr. Among them were Thabit b. Aqram and Shuja' b. Wahb. He traveled quickly, but the enemy became aware and fled. He encamped by their water and sent out scouts. They captured a spy who guided them to some of their cattle. They found two hundred camels and brought them down to Medina.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=116-117}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. \|~~page~~=}}<br>See Also Ishaq:511\|It has been reported to me that, when Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews against him. Having traveled a day's journey, they heard a sound behind them in their possessions and families. Thinking that the enemy had come at them from behind, they turned back and stayed with their families and possessions, leaving the way to Khaybar open to the Messenger of God. The Messenger of God began taking herds and property bit by bit and conquering Khaybar fortress by fortress. The first of their fortresses that he conquered was the fortress of Na'im. Mahmud b. Maslamah was killed at it-a millstone was hurled on him from it and killed him. Next was al-Qamus, the fortress of lbn Abi al-Huqayq. The Messenger of God took some of its people captive, including Safiyyah bt. Huyayy b. Akhtab (the wife of Kinanah b. al-Rabi' b. Abi al-Huqayq) and two daughters of her paternal uncle. The Messenger of God chose ~~$afiyyah~~ for himself. Dihyah al-Kalbi had asked the Messenger of God for Safiyyah; when the latter chose her for himself, he gave Dihyah her two cousins. The captives of Khaybar were divided among the Muslims. Then the Messenger of God began taking the fortresses and property that were closest to him.<br>		The polytheist captives were with the Messenger of God, and there were forty-four of them. There was a similar number of dead.' Among the captives were 'Ugbah b. Abi Mu'ayt and alNadr b. al-Harith b. Kaladah,"' but when the Messenger of God was at al-Safra' he had al-Nadr b. al-Harith killed by 'Ali b. Abi Talib.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=92-93}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|page=640}}\|According to al-Waqidi, In this year, in the month of Rabi' II, the Messenger of God sent out 'Ukkashah b. Mihsan with forty men to al-Ghamr. Among them were Thabit b. Aqram and Shuja' b. Wahb. He traveled quickly, but the enemy became aware and fled. He encamped by their water and sent out scouts. They captured a spy who guided them to some of their cattle. They found two hundred camels and brought them down to Medina.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VIII\|ISBN=0-7914-3149-5\|year=1997\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor=Michael Fishbein\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up\|pages=116-117}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 3\|pages=9-10}}<br>See Also Ishaq:511\|It has been reported to me that, when Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews against him. Having traveled a day's journey, they heard a sound behind them in their possessions and families. Thinking that the enemy had come at them from behind, they turned back and stayed with their families and possessions, leaving the way to Khaybar open to the Messenger of God. The Messenger of God began taking herds and property bit by bit and conquering Khaybar fortress by fortress. The first of their fortresses that he conquered was the fortress of Na'im. Mahmud b. Maslamah was killed at it-a millstone was hurled on him from it and killed him. Next was al-Qamus, the fortress of lbn Abi al-Huqayq. The Messenger of God took some of its people captive, including Safiyyah bt. Huyayy b. Akhtab (the wife of Kinanah b. al-Rabi' b. Abi al-Huqayq) and two daughters of her paternal uncle. The Messenger of God chose Safiyyah for himself. Dihyah al-Kalbi had asked the Messenger of God for Safiyyah; when the latter chose her for himself, he gave Dihyah her two cousins. The captives of Khaybar were divided among the Muslims. Then the Messenger of God began taking the fortresses and property that were closest to him.<br>
	According to Ibn Humayd-Salamah-Muhammad b. Ishaq-'Abdallah b. Abi Bakr-a member of the Aslam: The Banu Sahm, who were a part of Aslam, came to the Messenger of God and said, "Messenger of God, by God we have been struck by drought and possess nothing." But they found that the Messenger of God had nothing to give them. So the Prophet said: "O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat." The next morning God opened the fortress of al- Sa'd b. Mu'adh for them [to conquer]. There was no fortress in Khaybar more abounding in food and fat meat than it}}{{Quote\|{{Tabari\|9\|p. 3}}\|Since the Hawazin and Thaqif had marched with their women, children, and flocks, Allah granted them as booty to His Messenger, who divided the spoils among those Quraysh who had recently embraced Islam.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=71}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=464-465}}\|Among the captives was Abu Wada'ah b. Dubayrah al-Sahmi. The Messenger of God said,. "He has a son who is a shrewd merchant with much money. It is as though he had already come to you about his father's ransom." When Quraysh said, "Do not hurry in ransoming your captives, so that Muhammad and his companions do not make excessive demands on you," al-Muttalib b. Abi Wada'ah, who was the man the Messenger of God meant, said, "You are right! Do not hurry in ransoming your captives." Then he slipped away at night, went to Medina, ransomed his father for four thousand dirhams, and departed with him. After that, Quraysh sent to discuss ransoming the captives. Mikraz b. Hafs b. al-Akhyaf came to ransom Suhayl b. 'Amr, who had been taken captive by Malik b. al-Dukhshum, the brother of the Banu Salim b. 'Awf; Suhayl b. 'Amr had a split lower lip.}}{{Quote\|{{Tabari\|8\|p. 39}}\|Then the Messenger of Allah sent Sa'd bin Zayd with some of the Qurayza captives to Najd, and in exchange for them he purchased horses and arms.}}		According to Ibn Humayd-Salamah-Muhammad b. Ishaq-'Abdallah b. Abi Bakr-a member of the Aslam: The Banu Sahm, who were a part of Aslam, came to the Messenger of God and said, "Messenger of God, by God we have been struck by drought and possess nothing." But they found that the Messenger of God had nothing to give them. So the Prophet said: "O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat." The next morning God opened the fortress of al- Sa'd b. Mu'adh for them [to conquer]. There was no fortress in Khaybar more abounding in food and fat meat than it}}{{Quote\|{{Tabari\|9\|p. 3}}\|Since the Hawazin and Thaqif had marched with their women, children, and flocks, Allah granted them as booty to His Messenger, who divided the spoils among those Quraysh who had recently embraced Islam.}}{{Quote\|{{citation\|title=The History of al-Tabari\|trans_title=Ta’rikh al-rusul wa’l-muluk\|volume=vol. VII\|ISBN=0-88706-344-6\|year=1987\|publisher=SUNY Press\|author=al-Tabari (d. 923)\|editor1=W. Montgomery Watt\|editor2=M. V. McDonald\|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up\|page=71}}<br>{{citation\|title=تاريخ الرسل والملوك\|author=أبو جعفر الطبري\|url=https://app.turath.io/book/9783\|publisher=al-Maktabah al-Shamilah\|volume=vol. 2\|pages=464-465}}\|Among the captives was Abu Wada'ah b. Dubayrah al-Sahmi. The Messenger of God said,. "He has a son who is a shrewd merchant with much money. It is as though he had already come to you about his father's ransom." When Quraysh said, "Do not hurry in ransoming your captives, so that Muhammad and his companions do not make excessive demands on you," al-Muttalib b. Abi Wada'ah, who was the man the Messenger of God meant, said, "You are right! Do not hurry in ransoming your captives." Then he slipped away at night, went to Medina, ransomed his father for four thousand dirhams, and departed with him. After that, Quraysh sent to discuss ransoming the captives. Mikraz b. Hafs b. al-Akhyaf came to ransom Suhayl b. 'Amr, who had been taken captive by Malik b. al-Dukhshum, the brother of the Banu Salim b. 'Awf; Suhayl b. 'Amr had a split lower lip.}}{{Quote\|{{Tabari\|8\|p. 39}}\|Then the Messenger of Allah sent Sa'd bin Zayd with some of the Qurayza captives to Najd, and in exchange for them he purchased horses and arms.}}
	===Muhammad Takes his own Clansmen Captive===		===Muhammad Takes his own Clansmen Captive===