Jabir ibn Abdullah used to say that a Jewess from the inhabitants of Khaybar poisoned a roasted sheep and presented it to the Messenger of Allah (ﷺ) who took its foreleg and ate from it. A group of his companions also ate with him.
The Messenger of Allah (ﷺ) then said: Take your hands away (from the food). The Messenger of Allah (ﷺ) then sent someone to the Jewess and he called her.
He said to her: Have you poisoned this sheep? The Jewess replied: Who has informed you? He said: This foreleg which I have in my hand has informed me. She said: Yes. He said: What did you intend by it? She said: I thought if you were a prophet, it would not harm you; if you were not a prophet, we should rid ourselves of him (i.e. the Prophet). The Messenger of Allah (ﷺ) then forgave her, and did not punish her. But some of his companions who ate it, died. The Messenger of Allah (ﷺ) had himself cupped on his shoulder on account of that which he had eaten from the sheep. AbuHind cupped him with the horn and knife. He was a client of Banu Bayadah from the Ansar.
The Incident of Poisoning: Historical Context
This narration from Sunan Abi Dawud 4510 recounts the attempt on the Prophet's life after the conquest of Khaybar, demonstrating Allah's protection over His Messenger and the limits of retaliation in Islamic law.
Divine Protection & Prophetic Signs
The foreleg itself informed the Prophet of the poison - a clear miracle affirming his prophethood. As scholars note, this was among the tangible signs (mu'jizat) given to the Messenger.
The sheep's communication with the Prophet demonstrates how Allah makes creation testify to the truth of His messengers, as He states in the Qur'an: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth."
Legal Rulings on Intentional Poisoning
Scholars derive from this incident that intentional poisoning constitutes homicide requiring blood-wit (diyah) or retaliation (qisas), as some companions died from the poison.
The Prophet's forgiveness establishes that the ruler has discretion to pardon such offenses for the greater benefit (maslahah), particularly when the perpetrator submits to authority.
Medical Treatment & Prophetic Example
The Prophet's use of cupping (hijamah) demonstrates the permissibility of seeking medical treatment while relying on Allah's ultimate decree.
This incident shows that taking appropriate means for treatment does not contradict tawakkul (reliance on Allah), but rather complements it, as the Prophet said: "Seek treatment, O servants of Allah."
Wisdom in Dealing with Non-Muslims
The Prophet's measured response reflects Islamic principles of justice and wisdom in dealing with people of other faiths under Muslim rule.
Scholars note that the Jewess's confession and reasoning provided grounds for consideration, as she essentially tested his prophethood - a matter of fundamental belief for her people.