Sahih al-Bukhari
Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi)
كتاب المغازى
Chapter 38
غَزْوَةُ خَيْبَرَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Barāʾ and ʿAbd Allāh ibn Abī Awfā reported that they were with the Prophet when they obtained donkeys and cooked them. Then the Prophet’s caller announced: “Turn the pots over.”
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Barāʾ and Ibn Abī Awfā reported from the Prophet that, on the day of Khaybar, when the pots had been set over the fire, he said: “Turn the pots over.”
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Al-Barāʾ said: “We went on a military expedition with the Prophet”—meaning a report similar to the preceding one.
Notes and open questions — unreviewed
The Arabic uses naḥwahu, “similar to it,” referring back to the preceding report; it supplies no further details here.
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Al-Barāʾ ibn ʿĀzib reported: “During the campaign of Khaybar, the Prophet ordered us to discard the meat of domesticated donkeys, both raw and cooked. After that, he did not command us to eat it.”
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Ibn ʿAbbās said: “I do not know whether the Messenger of Allah (ﷺ) forbade it because donkeys were the people’s means of carrying loads and he disliked their means of transport being lost, or whether he prohibited the meat of domesticated donkeys on the day of Khaybar.”
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Ibn ʿUmar reported that on the day of Khaybar, the Messenger of Allah allotted two shares to the horse and one share to the foot soldier. Nāfiʿ explained: “If a man had a horse, he received three shares; if he had no horse, he received one share.”
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Jubayr ibn Muṭʿim reported: “ʿUthmān ibn ʿAffān and I went to the Prophet and said, ‘You gave Banū al-Muṭṭalib a share from the fifth of Khaybar’s booty and left us out, although we and they stand in the same relation to you.’ The Prophet said, ‘Banū Hāshim and Banū al-Muṭṭalib are one and the same.’” Jubayr added: “The Prophet gave nothing to Banū ʿAbd Shams or Banū Nawfal.”
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Abu Musa reported: “While we were in Yemen, news reached us that the Prophet had set out. So my two brothers and I left as emigrants to join him. I was the youngest; one of my brothers was Abu Burda and the other Abu Ruhm. We were either fifty-three or fifty-two men from my people. We sailed, and our ship brought us to the Negus in Abyssinia. There we met Jafar ibn Abi Talib and stayed with him until we all came together. We reached the Prophet just as he had conquered Khaybar. “Some people used to say to us—the people who had come by ship—‘We migrated before you.’ Asma bint Umays, who had come with us, visited Hafsa, the wife of the Prophet. Asma had migrated to the Negus with those who went there. Umar came to Hafsa while Asma was with her. When he saw her, he asked, ‘Who is this?’ She said, ‘Asma bint Umays.’ Umar said, ‘The Abyssinian woman? The woman who came by sea?’ She replied, ‘Yes.’ He said, ‘We migrated before you, so we have more right to the Messenger of Allah than you.’ “Asma became angry and said, ‘No, by Allah! You were with the Messenger of Allah: he fed the hungry among you and taught the ignorant among you. We were in the land of distant, hostile people in Abyssinia, and we did that for Allah and His Messenger. By Allah, I will neither eat nor drink until I tell the Messenger of Allah what you said. We were being harmed and living in fear. I will tell the Prophet about this. By Allah, I will not lie, omit anything, or add to it.’”
Notes and open questions — unreviewed
The Arabic leaves the total uncertain: fifty-three or fifty-two men. This account ends with Asma pledging to report Umar words accurately; no reply from the Prophet is included in this source block.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
When the Prophet came, she said, “Prophet of Allah, ʿUmar said such-and-such.” He asked, “And what did you say to him?” She replied, “I said such-and-such.” He said, “He has no greater claim on me than you do. He and his companions have one emigration, while you, the people of the ship, have two emigrations.” She said: “I saw Abū Mūsā and the people of the ship coming to me in groups, asking me about this report. Nothing in the world made them happier or meant more to them than what the Prophet had said to them.” Abū Burda said that Asmāʾ added: “I saw Abū Mūsā repeatedly asking me to recount this report.”
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Abū Burda related from Abū Mūsā that the Prophet said: “I recognize the voices of the Ashʿarī group reciting the Qurʾān as they enter at night, and I can identify their homes by their voices reciting the Qurʾān at night, even though I have not seen their homes when they arrive there by day. Among them is Ḥakīm. When he encounters a cavalry force—or, according to another wording, the enemy—he says to them: ‘My companions ask you to wait for them.’”
Notes and open questions — unreviewed
The source preserves an alternative wording: “the cavalry” or “the enemy.”
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Abū Mūsā said: “We came to the Prophet after he had conquered Khaybar, and he allotted us a share. Apart from us, he allotted nothing to anyone who had not been present at the conquest.”
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Abu Hurayra reported: “We conquered Khaybar and took no gold or silver as booty; we took only cattle, camels, goods, and gardens. Then we set out with the Messenger of Allah for Wadi al-Qura. He had with him a servant named Midam, whom one of Banu al-Dhibab had given him. While Midam was unloading the Messenger of Allah’s riding gear, a stray arrow struck him. The people said, ‘Congratulations to him: he has attained martyrdom!’ The Messenger of Allah said, ‘No! By Him in whose hand is my soul, the cloak he took from the booty at Khaybar before it was divided is burning upon him.’ “When a man heard this from the Prophet, he brought one or two leather sandal straps and said, ‘This is something I took.’ The Messenger of Allah said, ‘A strap or two straps of Fire.’”
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿUmar ibn al-Khaṭṭāb said: “By Him in whose hand is my soul, if I did not fear leaving those who come after with nothing, I would divide every village opened to me, just as the Prophet divided Khaybar. Instead, I leave it as a treasury for them, from which they may receive their shares.”
Notes and open questions — unreviewed
The phrase about those who come later is rendered according to its plain sense in the Arabic wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿUmar said: “Were it not for the Muslims who come later, I would divide among the fighters every village the Muslims conquer, just as the Prophet divided Khaybar.”
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayra came to the Prophet and asked him for a share. One of the sons of Saʿid ibn al-ʿAs said, “Messenger of Allah, do not give it to him.” Abu Hurayra replied, “This is the man who killed Ibn Qawqal.” The son of Saʿid said, “How astonishing—a hyrax descending from Qudum al-Daʾn!”
Notes and open questions — unreviewed
The final line is an obscure taunt or allusion. It is rendered literally, without assigning a more specific meaning.
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A report is related from al-Zubaydi, from al-Zuhri, who said: “Anbasa ibn Said told me that he heard Abu Hurayra tell Said ibn al-As: ‘The Messenger of Allah sent Aban from Medina on a military expedition toward Najd. Aban and his companions came to the Prophet at Khaybar after he had conquered it; the reins of their horses were made of palm fiber.’ Abu Hurayra said: ‘I told the Messenger of Allah, “Do not allot them a share.” Aban said, “So you say this, O hyrax who came down from a sheep’s head?”’ The Prophet said, ‘Aban, sit down.’ He did not allot them a share.”
Notes and open questions — unreviewed
The source presents this as a report related through al-Zubaydi. The final phrase by Aban is an obscure taunt, rendered closely to the Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Said reported: Aban ibn Said came to the Prophet and greeted him. Abu Hurayra said, “Messenger of Allah, this is the man who killed Ibn Qawqal.” Aban said to Abu Hurayra, “How astonishing, you hyrax who tumbled down from Qudum of sheep! You reproach me for a man whom Allah honored through my hand and whom He kept from humiliating me with his hand.”
Notes and open questions — unreviewed
The taunting image in Aban address is obscure and is retained close to the Arabic. The closing clause contrasts the slain man being honored through the hand of Aban with being prevented from humiliating Aban.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Aisha reported that Fatima, daughter of the Prophet, sent word to Abu Bakr asking for her inheritance from the property that Allah had granted the Messenger of Allah in Medina and at Fadak, and from what remained of the fifth of Khaybar. Abu Bakr said: “The Messenger of Allah said, ‘We are not inherited from; what we leave is charity. The family of Muhammad may only take their provision from this property.’ By Allah, I will not change anything about the charity left by the Messenger of Allah from the state it had in his lifetime. I will manage it as the Messenger of Allah managed it.” Abu Bakr refused to give Fatima any of it. Fatima was displeased with Abu Bakr over this, kept away from him, and did not speak to him until she died. She lived six months after the Prophet. When she died, her husband Ali buried her at night without informing Abu Bakr, and Ali himself performed the funeral prayer over her. “While Fatima was alive, people showed Ali regard. After she died, Ali noticed a change in people’s faces toward him, so he sought reconciliation with Abu Bakr and to give him allegiance; he had not given allegiance during those months. Ali sent word to Abu Bakr: ‘Come to us, and let no one come with you,’ because he disliked Umar’s presence. Umar said, ‘By Allah, you will not go in to them alone.’ Abu Bakr replied, ‘What could they do to me? By Allah, I will go to them.’ Abu Bakr went in to them. Ali began with the testimony of faith and said: ‘We recognize your merit and what Allah has granted you. We do not begrudge you any good that Allah has brought to you. But you acted independently of us in this affair, and we thought that, because of our kinship to the Messenger of Allah, we too had a share in it.’ Abu Bakr’s eyes filled with tears. “Then Abu Bakr spoke: ‘By Him in whose hand is my soul, maintaining ties with the relatives of the Messenger of Allah is dearer to me than maintaining ties with my own relatives. As for the property over which there has been disagreement between us, I have sought what is right in handling it. I have not left anything that I saw the Messenger of Allah do with it without doing the same.’ Ali said to Abu Bakr, ‘Our appointment for the pledge of allegiance is this evening.’ “After Abu Bakr prayed the noon prayer, he ascended the pulpit, began with the testimony of faith, and spoke about Ali, his delay in giving allegiance, and the explanation he had offered. He then sought forgiveness. Ali stood, began with the testimony of faith, affirmed Abu Bakr’s due, and explained that what he had done was not out of envy of Abu Bakr or denial of what Allah had favored him with. ‘Rather, we thought we had a share in this affair, but you acted independently of us, and we felt hurt.’ The Muslims were pleased and said, ‘You have done what is right.’ The Muslims drew close to Ali again when he returned to the recognized course.”
Notes and open questions — unreviewed
The source reports Fatima's request and Abu Bakr's response, followed by Ali's account of his delayed allegiance and reconciliation. ‘The recognized course’ renders al-amr al-maruf in the closing phrase without adding an explanation beyond this wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Aisha said: “When Khaybar was conquered, we said, ‘Now we can eat our fill of dates!’”
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Ibn Umar said: “We did not eat our fill until we conquered Khaybar.”