While the Messenger of Allah (ﷺ) was saying his prayer near the Ka'ba and Abu Jahl with his companions was sitting (near by), Abu Jahl said, referring to the she-camel that had been slaughtered the previous day: Who will rise to fetch the foetus of the she-camel of so and so, and place it between the shoulders of Muhammad when he goes down in prostration (a posture in prayer). The one most accursed among the people got up, brought the foetus and, when the Prophet (ﷺ) went down in prostration, placed it between his shoulders. Then they laughed at him and some of them leaned upon the others with laughter. And I stood looking. If I had the power, I would have thrown it away from the back of the Messenger of Allah (ﷺ). The Prophet (ﷺ) had bent down his head in prostration and did not raise it, until a man went (to his house) and informed (his daughter) Fatima, who was a young girl (at that time) (about this ugly incident). She came and removed (the filthy thing) from him. Then she turned towards them rebuking them (the mischief-mongers). When the Prophet (ﷺ) had finished his prayer, he invoked God's imprecations upon them in a loud voice. When he prayed, he prayed thrice, and when he asked for God's blessings, he asked thrice. Then he said thrice: O Allah, it is for Thee to deal with the Quraish. When they heard his voice, laughter vanished from them and they feared his malediction. Then he said: O God, it is for Thee to deal with Abu Jahl b. Hisham, 'Utba b. Rabi'a, Shaiba b. Rabi'a. Walid b. Uqba, Umayya b. Khalaf, Uqba b. Abu Mu'ait (and he mentioned the name of the seventh person. which I did not remember). By One Who sent Muhammad with truth, I saw (all) those he had named lying slain on the Day of Badr. Their dead bodies were dragged to be thrown into a pit near the battlefield. Abu Ishiq had said that the name of Walid b. 'Uqba has been wrongly mentioned in this tradition.
Contextual Analysis
This narration from Sahih Muslim 1794a depicts the severe persecution faced by the Prophet Muhammad (ﷺ) during the Meccan period, particularly while praying near the Ka'ba. The incident demonstrates the depths of animosity from Qurayshi leaders like Abu Jahl, who orchestrated this vile act during the sacred state of prayer.
Scholarly Commentary on the Incident
Classical scholars note the Prophet's immense patience (sabr) in maintaining his prayer despite the physical and spiritual violation. His prostration continued uninterrupted, demonstrating complete reliance upon Allah and detachment from worldly disturbances during worship.
The response through supplication rather than immediate retaliation exemplifies the prophetic methodology of trusting divine justice over personal vengeance. Scholars emphasize that this patience in adversity strengthened the Muslim community's resolve.
Divine Retribution and Badr
The specific naming of seven Qurayshi leaders in the Prophet's supplication and their subsequent death at Badr demonstrates the certainty of divine justice. Classical commentators highlight this as clear evidence of Allah answering the prayers of His Messenger.
The dragging of their bodies to the pit symbolizes their spiritual degradation and serves as a lasting lesson about the consequences of mocking Allah's Messenger and opposing divine truth.
Juridical Insights
Scholars derive from this hadith the permissibility of completing prayer despite external disturbances when possible. They also note the legitimacy of seeking Allah's punishment against persistent oppressors after exhausting patience.
The incident further establishes the virtue of Fatima (ra) and the special status of the Prophet's household in supporting his mission during times of extreme difficulty.