Also among them were Aslam, Abū Rāfi‘, Thawbān, Abū Kabshah Sulaym, Shuqrān, whose name was Sālih, Rabāh, a Nubian, and Yasār, also a Nubian, who was killed by the ‘Uraniyyīn, and Mid‘am. Kirkirah (1) was also a Nubian. He was in charge of the baggage train of the Prophet, peace and blessings be upon him, and held his mount during the fighting at Khaybar. Sahīh al-Bukhārī (2) states that he was the one who misappropriated the cloak that day and was killed. The Prophet, peace and blessings be upon him, said: “It is indeed burning him with its flames.” Al-Muwatta’ (3) states that the one who misappropriated it was Mid‘am. Both were killed at Khaybar. Allah knows best.
Among them was also Anjashah, the camel-driver who chanted to urge the camels onward, and Safīnah ibn Farrūkh, whose name was Mihrān. The Messenger of Allah, peace and blessings be upon him, named him “Safīnah” (“ship”) because they would load him with their belongings when travelling. He said: “You are a ship” (4). Abū Hātim (5) said that the Prophet (6), peace and blessings be upon him, freed him, while others said that Umm Salamah freed him.
(1) In ج, the name is vocalized Kirkirah, with i on both k’s; ع gives both Kirkirah and Karkarah, with i or a on both k’s. Both are correct. See Mashāriq al-Anwār (1/352).
(2) The author states here that Kirkirah was the one who misappropriated the spoils. Yet, in the chapter on the expedition to Khaybar (3/426), the author himself will cite al-Bukhārī’s report (4234, 6707), narrated by Abū Hurayrah, that Mid‘am was the one who misappropriated the cloak that day. Kirkirah’s case was a different incident: he misappropriated a mantle. Al-Bukhārī recorded it (3074), on the authority of ‘Abd Allāh ibn ‘Amr, in “Bāb al-Qalīl min al-Ghulūl” (Misappropriation of Small Amounts of War Spoils). The report states that Kirkirah was in charge of the Prophet’s baggage, peace and blessings be upon him, and died; it then recounts the incident. Al-Hāfiz Ibn Hajar offers a valuable discussion of Mid‘am, Kirkirah, and their respective stories. See Fath al-Bārī (7/489–490).
(3) No. 1322.
(4) Reported by Ahmad (21921), al-Bazzār (3830), and al-Tabarānī (6440, 6441). Its chain of transmission is hasan (good), owing to Sa‘īd ibn Jumhān al-Aslamī. Al-Hākim graded the hadith authentic (3/606).
(5) See al-Jarh wa-l-Ta‘dīl (4/320). The author may have drawn on Mukhtasar Ibn Jamā‘ah (p. 110).
(6) ك and ع read: “the Messenger of Allah.”