Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

The sounder opinion is that he did not actually fight at Badr (1); he only halted at the well-spring of Badr, and because of that he came to be associated with the battle. He did, however, attend the Pledge of al-ʿAqabah, and at the time he was a young man, about the same age as Jābir.

He transmitted many hadiths and is counted among the learned Companions. Later he settled in Kūfah.

His full name is ʿUqbah ibn ʿAmr ibn Thaʿlabah ibn Usayrah ibn ʿUsayrah al-Anṣārī. Another line of descent says: Yusayrah ibn ʿUsayrah—both names with ḍamma—ibn ʿAṭiyyah ibn Khudārah (2) ibn ʿAwf ibn al-Ḥārith ibn al-Khazraj.

Among those who related hadith from him were his son Bashīr, Aws ibn Ḍamʿaj, ʿAlqamah, Abū Wāʾil, Qays ibn Abī Ḥāzim, Ribʿī ibn Ḥirāsh, ʿAbd al-Raḥmān ibn Yazīd, ʿAmr ibn Maymūn, al-Shaʿbī, and others besides.

Al-Wāqidī said: “He was present at al-ʿAqabah but not at Badr.”
Al-Dāraqutnī said: “His grandfather’s name was Nusayrah—with an initial nūn,” but this report is contradicted.
Mūsā ibn ʿUqbah stated: “He merely stayed at a locality called Badr.”
Shuʿbah narrated from Saʿd ibn Ibrāhīm that he was not a Badri, whereas al-Ḥakam maintained that he was a Badri (3).

(1) Al-Bukhari categorically maintained that he was present, adducing several hadiths in his Sahih, some of which state this explicitly. (2) Khadara—spelled with the letter kha—as in the autograph, in al-Ishtiqaq, Ibn Hazm’s Jamhara, Usud al-Ghabah and al-Isabah, whereas Ibn Hisham’s Sirah, 1/692, reads Jadara with the letter jim. Al-Suhayli notes in al-Rawd al-Unuf that everyone except Ibn Ishaq transmits it as Khadara, with the kha pronounced with damma. (3) The printed edition omits the passage beginning with the words “and Shu‘bah narrated …” up to this point.
وَلَمْ يَشْهَدْ بَدْراً عَلَى الصَّحِيْحِ (١) ، وَإِنَّمَا نَزَلَ مَاءً بِبَدْرٍ، فَشُهْرَ بِذَلِكَ. وَكَانَ مِمَّنْ شَهِدَ بَيْعَةَ العَقَبَةِ، وَكَانَ شَابّاً مِنْ أَقْرَانِ جَابِرٍ فِي السِّنِّ. رَوَى أَحَادِيْثَ كَثِيْرَةً. وَهُوَ مَعْدُوْدٌ فِي عُلَمَاءِ الصَّحَابَةِ. نَزَلَ الكُوْفَةَ. وَاسْمُهُ: عُقْبَةُ بنُ عَمْرِو بنِ ثَعْلَبَةَ بنِ أُسَيْرَةَ بنِ عُسَيْرَةَ الأَنْصَارِيُّ. وَقِيْلَ: يُسَيْرَةُ بنُ عُسَيْرَةَ - بِضَمِّهِمَا - بنِ عَطِيَّةَ بنِ خُدَارَةَ (٢) بنِ عَوْفٍ بنِ الحَارِثِ بنِ الخَزْرَجِ. حَدَّثَ عَنْهُ: وَلَدُهُ؛ بَشِيْرٌ، وَأَوْسُ بنُ ضَمْعَجٍ، وَعَلْقَمَةُ، وَأَبُو وَائِلٍ، وَقَيْسُ بنُ أَبِي حَازِمٍ، وَربْعِيُّ بنُ حِرَاشٍ، وَعَبْدُ الرَّحْمَنِ بنُ يَزِيْدَ، وَعَمْرُو بنُ مَيْمُوْنٍ، وَالشَّعْبِيُّ، وَعِدَّةٌ. قَالَ الوَاقِدِيُّ: شَهِدَ العَقَبَةَ، وَلَمْ يَشْهَدْ بَدْراً. وَقَالَ الدَّارَقُطْنِيُّ: جَدُّهُ نُسَيْرَةُ - بِنُوْنٍ - فَخُوْلِفَ. وَقَالَ مُوْسَى بنُ عُقْبَةَ: إِنَّمَا نَزَلَ بِمَوْضِعٍ، يُقَالُ لَهُ: بَدْرٌ. وَرَوَى: شُعْبَةُ، عَنْ سَعْدِ بنِ إِبْرَاهِيْمَ، قَالَ: لَمْ يَكُنْ بَدْرِيّاً. وَقَالَ الحَكَمُ: كَانَ بَدْرِيّاً (٣) .
(١) وجزم البخاري بأنه شهدها، واستدل بأحاديث أخرجها في " صحيحه "، في بعضها التصريح بأنه شهدها. (٢) خدارة: بالخاء المعجمة كما في الأصل و" الاشتقاق " و" جمهرة ابن حزم " و" أسد الغابة " و" الإصابة " وفي " سيرة ابن هشام " ١ / ٦٩٢ جدارة بالجيم المعجمة. قال السهيلي في " الروض الانف ": وغير ابن إسحاق يقول في جدارة: خدارة، بالخاء المضمومة. (٣) سقط من المطبوع من قوله: وروى شعبة.. إلى هنا.

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