The Incident of Al-Raji’ and the Martyrdom of Muslim Envoys

The incident of Al-Raji' took place in 4th A.H., ¹ when the Holy Prophet  sent a group of companions to certain tribes to preach and teach Islam. ² According to one report, the Holy Prophet sent 6 companions, ³ while according to another narration, 10 companions were sent to teach Islam. Among these 10 noble companions, 7 were martyred at the place of Al-Raji' by Banu Hudhayl, who had joined hands with other tribes. The remaining 3 companions were deceitfully captured by Banu Hudhayl. When they attempted to take them to Makkah, one companion resisted, and he was also martyred. The other 2 were taken to Makkah and sold to the Quraysh for monetary reward. ⁴ From among the Quraysh, Hujayr ibn Ihab Al-Tamimi purchased Khubaib ibn 'Adi , while Safwan ibn Umayyah purchased Zaid . Both were then brutally martyred in revenge for those Quraysh leaders who had been killed at Badr. ⁵ When the Holy Prophet was informed of this painful incident through Angel Gabriel , he was also told that the body of Khubaib had not yet been removed from the place of execution. Thus, the Holy Prophet sent 2 companions from Madinah, who brought down the body of Khubaib . ⁶

The Cause behind the Incident of Al-Raji'

One narration states that the Holy Prophet had sent some companions towards Makkah for reconnaissance so that they could gather information about the movements and intentions of the Quraysh. They travelled through the route of Najd until they reached the place known as Al-Raji'. There, the people of Banu Lahyan surrounded and ambushed them. ⁷

However, according to another and stronger view, reliable information had reached the Holy Prophet that the tribe of Hudhayl, which was still firmly attached to the polytheistic religion of its forefathers, was preparing for hostility against the Muslims. Their chief, Khalid ibn Sufyan ibn Nabih Al-Hudhali, had begun gathering a large force with the intention of attacking the Muslims. ⁸

As soon as Prophet Muhammad  was informed about this military preparation and the dangerous intentions of Khalid ibn Sufyan, he summoned Abdullah ibn Unays . The Holy Prophet told him that ibn Nabih, meaning Khalid ibn Sufyan Al-Hudhali, was assembling forces against the Muslims. ⁹ Upon hearing this, Abdullah ibn Unays asked the Holy Prophet for a sign by which he could recognize him. Prophet Muhammad informed him that when he would see that man, he would notice that his body hair appeared to stand on end. ¹⁰

Keeping this sign in mind, Abdullah ibn Unays set out towards him. When he reached the area, the time of Asr had already begun. Khalid ibn Sufyan Al-Hudhali, was in the valley of 'Uranah at that time, arranging tents and resting places for the women accompanying him. ¹¹ When Abdullah ibn Unays saw him, he immediately noticed the very sign described by the Holy Prophet , i.e., Khalid appeared unsettled and disturbed. Khalid asked him about his identity. Abdullah ibn Unays replied that he too belonged to the Arab lands and had heard that Khalid was preparing an army to attack Muhammad . He said that he had come to join his forces. Hearing this, Khalid became satisfied and began speaking openly about his plans. Abdullah ibn Unays continued walking with him for some time. Then, when he found a suitable opportunity and gained control over the situation, he killed him with his sword, and safely returned to Madinah. ¹²

The Plot to Avenge the Killing of Their Chief

In order to avenge the sudden killing of their chief at the hands of the Muslims, a branch of the tribe of Hudhayl known as Banu Lahyan approached the people of 'Adal and Qarah, two branches of Banu Hawn ibn Khuzaymah. Their aim was to devise a plan through which they could take revenge from the Muslims and from the Holy Prophet for the death of their leader. After consultation, they agreed upon a deceptive plan. The people of 'Adal and Qarah would go to the Holy Prophet and request him to send with them a group of learned companions for the purpose of da'wah, teaching, and religious instruction. Once these Companions were sent with them, they would wait for the right opportunity and then martyr them. Therefore, 7 men from 'Adal and Qarah went to Madinah. They appeared before the Holy Prophet and claimed that they had embraced Islam. They further requested that a group of companions be sent with them so that they could invite their tribes to Islam, teach them the recitation of the Holy Quran, instruct them in the religion, and train them in the commandments of Islam. ¹³

The Holy Prophet accepted their request and sent with them a group of distinguished companions. According to Ibn Ishaq, the leader of this group was Marthad ibn Abi Marthad , ¹⁴ while according to Imam Bukhari, the leader was Asim ibn Thabit . ¹⁵ The names of the companions who were sent are as follows:

1. Asim ibn Thabit
2. Khubaib ibn 'Adi
3. Marthad ibn Abi Marthad Al-Ghanawi
4. Abdullah ibn Tariq
5. Khalid ibn Abi Al-Bukayr
6. Zaid ibn Al-Dathinna ¹⁶
7. Mu'attib ibn 'Ubayd ¹⁷
8. Harith ibn Al-Simmah
9. 'Utaybah ibn Nuhayk
10. Saad ibn 'Ubayd

Among these names, the last 3 are subject to difference among the historians of Seerah, while there is general agreement regarding the first 7. These noble companions set out with those treacherous men until they reached a place between Makkah and Usfan known as Hada'ah (ہداۃ), which is today called Al-Watiyyah. This location was situated approximately 70 kilometers north of Makkah. ¹⁸

The Encirclement of the Unprepared Companions

When the companions reached Hada'ah, they were staying in their tents. At that point, the very people of 'Adal and Qarah who had brought them there secretly sent word to the Banu Lahyan tribe, a branch of the tribe of Sufyan Al-Hudhali, informing them of the presence of the companions. Upon receiving this message, the people of Banu Lahyan arrived with nearly 200 armed warriors. The companions suddenly found themselves surrounded by men carrying swords and spears. Realizing the gravity of the situation, they immediately climbed onto a nearby elevated mound and turned it into a defensive position. ¹⁹

The Deception of the Enemy

When the people of 'Adal, Qarah, and the others present saw these brave-hearted companions standing before them with weapons in their hands, they attempted to deceive them further. They claimed that their intention was not to kill them. Rather, they said that they only wanted to hand them over to the people of Makkah and receive a reward in return. They invited the companions to come down from the hill without fighting, assuring them that no harm would be done to them. ²⁰

At this point, Khubaib ibn 'Adi , Zaid ibn Al-Dathinnah , and Abdullah ibn Tariq accepted their guarantee of safety and surrendered themselves. However, Asim ibn Thabit , together with Marthad , Khalid ibn Abi Al-Bukayr , and Mu'attib ibn 'Ubayd , refused to accept the protection offered by the disbelievers. Then, Asim and his companions began fighting the enemy. Asim shot all the arrows he had and then attacked with his spear until the spear also broke. After that, he drew his sword from its sheath, broke the sheath itself, and continued fighting with complete devotion and sacrifice until he was martyred. After his martyrdom, the killers intended to cut off his head and sell it to Sulafah bint Saad in return for a large reward. Sulafah was a polytheist woman whose two sons had been killed Asim during the Battle of Uhud. In revenge, she had taken an oath that she would drink wine from the skull of Asim . ²¹ However, before his martyrdom, Asim had made the following supplication before his martyrdom:

اللّٰهم حميت دينك أول نهاري فاحم لي لحمي آخره ²²

O Allah! I begin this day protecting your religion. So, at the end of this day, you protect my body.

Before the disbelievers could carry out their plan, Allah sent a swarm of stinging insects to guard Asim's body. They covered the entire body of Asim , preventing the enemies from approaching it. The killers then decided to wait until nightfall, expecting the insects to disperse so they could behead him. But Allah Almighty sent a torrential downpour that night, and the rushing floodwater carried Asim's body far beyond their reach, keeping it safe from their hands. ²³

In total, 7 companions were martyred and 3 were taken as captive. ²⁴ When the captors attempted to take the captives to Makkah, Abdullah ibn Tariq resisted. The disbelievers tried to force him along but he stood firm, and when they realized he would not budge, they martyred him on the spot. The remaining two companions were then taken to Makkah. ²⁵

Khubaib and Zaid ibn al-Dathinna in Makkah

The disbelievers took Zaid ibn Al-Dathinna and Khubaib ibn 'Adi to Makkah and sold them there. Zaid was purchased by Safwan ibn Umayyah so that he could take revenge for his father, who had been killed in the battle of Badr. Khubaib ibn 'Adi was purchased by Hujayr ibn Abi Ihab Al-Tamimi in order to avenge the killing of his father by personally martyring him. ²⁶

Zaid ibn al-Dathinna's Love for the Holy Prophet

Safwan ibn Umayyah kept Zaid in his custody. One day he ordered his slave Nastas to take Zaid outside the sanctuary to Tan'im (تنعیم), where the people of Makkah had gathered. At that moment, Abu Sufyan stepped forward, came close to Zaid , and asked him: if he were released and Muhammad were put in his place and killed instead, what would he think of that? Upon hearing this, Zaid replied with words that revealed the depth of his love and loyalty to Prophet Muhammad :

واللّٰه ما أحب أن محمدا الآن فى مكانه الذى هو فيه تصيبه شوكة تؤذيه وأنى جالس فى أهلى. ²⁷

I swear by Allah! I wouldn't even want Muhammad () to be where he is right now and undefined be pricked by a thorn that causes him pain, while I sit safely among my family.

Abu Sufyan was greatly impressed from Zaid's love and devotion towards the Holy Prophet . The polytheists put forward many offers but Zaid rejected all of them with unwavering courage. In the end, Safwan's slave Nastas came forward and martyred Zaid . ²⁸

The Courageous Martyrdom of Khubaib

Khubaib ibn 'Adi was purchased by Hujayr ibn Abi Ihab Al-Tamimi and was imprisoned in a house until the appointed time came for him to be killed. ²⁹ The house in which he was kept belonged to a woman named Mawiyah bint Hujayr. Later on, she accepted Islam, and would often speak highly of Khubaib . On one occasion, her child, while playing, came into the lap of Khubaib . At that time, Khubaib had a sharp razor in his hand, yet he showed the child affection and kindness, and lovingly returned him to his mother. It is also narrated that, despite being in captivity, he was seen eating fruits out of season, and he remained devoted to worship, including the prayer of Tahajjud. ³⁰

Then came the time when Khubaib was taken outside the sacred precincts. A wooden structure was erected for his execution, and he was led towards it. Khubaib requested that he be allowed to offer two rak'ahs of prayer. ³¹ After performing them with complete calm and composure, he turned to the disbelievers and remarked that he would have prolonged his prayer had he not feared they would think he was afraid of death. The practice of offering prayer before execution in such circumstances is traced to this noble act of Khubaib . ³² After he completed his prayer, the disbelievers made him the same offer that had been made to Zaid . First, they told him that if he abandoned Islam, his life would be spared. Khubaib replied with absolute clarity:

لا واللّٰه مااحب انى رجعت عن الاسلام وان لى ما فى الارض جمیعا. ³³

I swear by Allah! This can never happen. Even if everything on this earth was given to me, I would still not leave Islam.

After hearing this, the disbelievers took a different approach. They asked whether he would prefer to be at his home with his wife and children while the Holy Prophet was in his place. He replied:

واللّٰه مااحب ان یشاك محمد بشوكة وانا جالس فى بیتى. ³⁴

I swear by Allah! I cannot even bear the thought of Muhammad () being pricked by a thorn, while I rest at home.

Upon hearing this, the disbelievers tied him to the wooden structure. Khubaib then raised his hands in supplication before Allah Almighty against those enemies and prayed:

اللّٰهم أحصهم عددا واقتلهم بددا ولا تغادر منهم أحدا. ³⁵

O Allah! Count all of them one by one and destroy each and every one of them and do not spare anyone!

The disbelievers became terrified of his supplication. Some of them placed their fingers in their ears, while others lay down on the ground, imagining that the effect of the supplication might pass over them. After this, Khubaib recited this poetry:

فلست أبالي حين أقتل مسلما على أي جنب كان واللّٰه مصرعي وذلك في ذات الإله وإن يشاء يبارك في أوصال شلو ممزع ³⁶

If I am killed for Islam, I do not care on which side I fall for the sake of Allah. This is all for the pleasure of Allah alone. If He wills, He shall reward me abundantly for every scattered limb of my body.

When the disbelievers raised the wooden structure to which Khubaib had been tied, he once again moved his lips in prayer and turned to Allah Almighty with the following words:

اللّٰهم إني لا أرى إلا وجه عدو، اللّٰه إنه ليس هنا أحد يبلغ رسولك عني السلام، فبلّغه أنت عني السلام۔ ³⁷

O Allah! I see nothing here except the faces of enemies. O Allah! There is no one here who can convey my salam to Your Messenger (Prophet Muhammad ) so You convey my salam to him on my behalf.

At that moment, the Holy Prophet was in Madinah, with his companions when Angel Gabriel delivered Khubaib's greeting to him, and the Holy Prophet replied to his salam in the presence of the companions. ³⁸ Meanwhile, the disbelievers summoned 40 men whose relatives had been killed at the Battle of Badr, and handed each of them a spear so they could take part in killing Khubaib . Those cruel men then attacked him from all sides with their spears and martyred him. ³⁹

Protection of Khubaib's Body

After martyring Khubaib , the disbelievers left his body hanging on the wooden platform. When this news reached the Holy Prophet , he told his companions that anyone who would collect Khubaib's body would be promised Paradise. Zubair ibn al-Awwam and Miqdaad ibn al-Aswad volunteered for the mission. They made their way to Makkah, and as soon as the opportunity arose, they took down Khubaib's body, placed it on a horse, and set off. Before long, the disbelievers realized what had happened and started to chase the companions. During the chase, at one point, Zubair set Khubaib's body down on the ground, and the earth immediately swallowed it. This way, Allah preserved his body and guarded it from the hands of the disbelievers even after his death. ⁴⁰

• ¹  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 304.
• ²  Abd Al-Rahman ibn Abdullah Al-Suhaili (2000), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 6, Pg. 125.
• ³  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3045, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 503.
• ⁴  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 304.
• ⁵  Abd Al-Rahman ibn Abdullah Al-Suhaili (2000), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 6, Pg. 130.
• ⁶  Muhammad ibn Umar ibn Mubarak Al-Himyari (1419 A.H.), Hadaiq Al-Anwar wa Matal'e Al-Asrar fi Seerat Al-Nabi Al-Mukhtar, Dar Al-Minhaj, Jeddah, Saudi Arabia, Pg. 287-288.
• ⁷  Abu Abdullah Muhammad ibn Umar Al-Waqidi (1989), Al-Maghazi, Dar Al-'Alami, Beirut, Lebanon, Vol. 1, Pg. 354.
• ⁸  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktaba wa Matba'a Mustafa Al-Babi, Cairo, Egypt, Vol. 2, Pg. 619.
• ⁹  Abu Nua'ym Ahmed ibn Abdullah Al-Asbahani (1986), Dalail Al-Nabuwah, Hadith, 445, Dar Al-Nafais, Beirut, Lebanon, Pg. 517.
• ¹⁰  Ibid.
• ¹¹  Husain ibn Muhammad Al-Diyar Bakri (N.D.), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 450.
• ¹²  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (1405 A.H.), Dalail Al-Nabuwah wa M'arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 42.
• ¹³  Ahmed ibn Muhammad Al-Qastallani (N.D.), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Maktaba Al-Tawfiqiya, Cairo, Egypt, Vol. 1, Pg. 260.
• ¹⁴  Muhammad ibn Ishaq ibn Yasar Al-Madani (2009), Al-Seerat Al-Nabawiyah le-ibn Ishaq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 372.
• ¹⁵  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 3045, Dar Al-Salam lil Nashr wal-Tawzi, Riyadh, Saudi Arabia, Pg. 503.
• ¹⁶  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (1405 A.H.), Dalail Al-Nabuwah wa M'arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 327.
• ¹⁷  Abu Abdullah Muhammad ibn Umar Al-Waqidi (1989), Al-Maghazi, Dar Al-'Alami, Beirut, Lebanon, Vol. 1, Pg. 355.
• ¹⁸  Atiq ibn Ghaith ibn Zuwair Al-Baladi (1982), M'ujam Al-Ma'alam Al-Jughrafiyah fi Al-Seerat Al-Nabawiyah, Dar Makkah lil Nashr wal-Tawzi, Makkah, Saudi Arabia, Pg. 138.
• ¹⁹  Abu Shubah Muhammad ibn Muhammad ibn Suwailam (1427 A.H.), Al-Seerat Al-Nabawiyah 'Ala Daw Al-Quran wal-Sunnah, Dar Al-Qalam, Damascus, Syria, Vol. 2, Pg. 235.
• ²⁰  Ahmed ibn Muhammad Al-Qastallani (N.D.), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Maktaba Al-Tawfiqiya, Cairo, Egypt, Vol. 1, Pg. 260.
• ²¹  Abu Al-Abbas Ahmed ibn Ali Al-Husaini (1999), Imta' Al-Asma bima lin Nabi Min Al-Ahwal wal-Amwal wal-Hafadah wal-Mata'a, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 185.
• ²²  Abu Abdullah Muhammad ibn Umar Al-Waqidi (1989), Al-Maghazi, Dar Al-'Alami, Beirut, Lebanon, Vol. 1, Pg. 356.
• ²³  Abu Muhammad Ali ibn Ahmed ibn Hazm Al-Undulasi (2002), Jawamy Al-Seerat, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 107.
• ²⁴  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 304.
• ²⁵  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktaba wa Matba'a Mustafa Al-Babi, Cairo, Egypt, Vol. 2, Pg. 171.
• ²⁶  Abd Al-Rahman ibn Abdullah Al-Suhaili (2009), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 366.
• ²⁷  Abu Al-Rab'i Sulaiman ibn Moosa Al-Himyari (2000), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wal-Thalatha Al-Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 405.
• ²⁸  Ibid.
• ²⁹  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-'Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 6, Pg. 42.
• ³⁰  Abu Al-Fatah Muhammad ibn Syed Al-Naas (1993), 'Uyoon Al-Athar fi Funoon Al-Maghazi wal-Shamail wal-Siyar, Dar Al-Qalam, Beirut, Lebanon, Vol. 2, Pg. 58-59.
• ³¹  Ibid.
• ³²  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-'Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 6, Pg. 43.
• ³³  Ibid.
• ³⁴  Abu Al-Abbas Ahmed ibn Ali Al-Husaini (1999), Imta' Al-Asma bima lin Nabi Min Al-Ahwal wal-Amwal wal-Hafadah wal-Mata'a, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 187.
• ³⁵  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-'Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 6, Pg. 44.
• ³⁶  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (1405 A.H.), Dalail Al-Nabuwah wa M'arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 325.
• ³⁷  Abu Abdullah Muhammad ibn Umar Al-Waqidi (1989), Al-Maghazi, Dar Al-'Alami, Beirut, Lebanon, Vol. 1, Pg. 360.
• ³⁸  Ibid, Pg. 361.
• ³⁹  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 236.
• ⁴⁰  Muhammad ibn Umar ibn Mubarak Al-Himyari (1419 A.H.), Hadaiq Al-Anwar wa Matal'e Al-Asrar fi Seerat Al-Nabi Al-Mukhtar, Dar Al-Minhaj, Jeddah, Saudi Arabia, Pg. 287-288.