by the Messenger of Allah ﷺ to Khaybar as a khāris (1), and he passed away at the age of sixty.
Hātib ibn Abī Baltaʿah, ʿAmr ibn ʿUmayr al-Lakhmī, an ally of Banū Asad ibn ʿAbd al-ʿUzzā, witnessed Badr and every battle thereafter. He was the Companion who wrote to the idolaters informing them of the Messenger of Allah’s ﷺ intention to conquer Mecca—the Prophet ﷺ accepted the excuse he offered and forgave him—and later the Prophet ﷺ sent him with a letter to al-Muqawqis, ruler of Alexandria (2)(3).
Al-Ṭufayl ibn al-Ḥārith ibn al-Muṭṭalib, the brother of ʿUbayda and Ḥuṣayn, was also present at Badr (4). Saʿīd ibn ʿUfayr (5) states that he died during this same year.
ʿAbd Allah ibn Kaʿb ibn ʿAmr al-Māzinī, Abū al-Ḥārith—some say Abū Yaḥyā—al-Anṣārī, fought at Badr and was in charge of the khums (the statutory one-fifth share of the spoils) on that day (6).
ʿAbd Allah ibn Maẓʿūn, the brother of ʿUthmān ibn Maẓʿūn, emigrated to Abyssinia and took part in the Battle of Badr (7).
ʿIyāḍ ibn Zuhayr ibn Abī Shaddād ibn Rabīʿah ibn Hilāl, Abū Saʿd al-Qurashī al-Fihri, also fought at Badr and in the subsequent campaigns (8)(9).
Masʿūd ibn Rabīʿah—some say Ibn al-Rabīʿ—Abū ʿUmayr al-Qāriʾ, was present at Badr and all that followed. He died a little past the age of sixty (10)(11).
(1) The verb kharṣa, as applied to palm trees (nakhl) and vineyards (karam), denotes conjecturing (dhann) the produce they bear—fresh dates (ratb) in the former case, raisins (zabib) in the latter. The agent noun is al-kharris, plural al-khurras. See al-Lisan (entry: khars).
(2) Biographical entry for Hatib ibn Abi Balt’a in al-Isti‘ab (vol. 1, p. 312); Jami‘ al-Usul (vol. 13, p. 302); Asad al-Ghabah (vol. 1, p. 431); Siyar A‘lam al-Nubala’ (vol. 2, p. 43); al-Isabah (vol. 1, p. 300).
(3) The reading “Ibn ‘Amr” in some editions is erroneous; the correct name is the one given by al-Dhahabi in his Tārīkh al-Islam, as unanimously confirmed by the biographical sources.
(4) Biographical entry for al-Tufayl ibn al-Harith in al-Isti‘ab (vol. 2, p. 756); Asad al-Ghabah (vol. 3, p. 76); al-Isabah (vol. 2, p. 224).
(5) The reading “Umayr” in some editions is incorrect; the form we have adopted is the one recorded by al-Dhahabi in his Tārīkh al-Islam.
(6) Biographical entry for ‘Abd Allah ibn Ka‘b in al-Isti‘ab (vol. 2, p. 981); Asad al-Ghabah (vol. 3, p. 375); al-Isabah (vol. 2, pp. 362–363).
(7) Biographical entry for ‘Abd Allah ibn Maz‘ūn in al-Isti‘ab (vol. 2, p. 995); Asad al-Ghabah (vol. 3, pp. 394–395); al-Isabah (vol. 2, p. 371).
(8) Biographical entry for ‘Iyad ibn Zuhayr in al-Isti‘ab (vol. 3, p. 1232); Asad al-Ghabah (vol. 4, pp. 323–324); al-Isabah (vol. 3, p. 410).
(9) The reading “Sa‘id” in some editions is a corruption; the correct form is confirmed by his biographical sources.
(10) Biographical entry for Mas‘ud ibn Rabi‘ah in al-Isti‘ab (vol. 3, p. 1392); Asad al-Ghabah (vol. 5, p. 160); al-Isabah (vol. 3, p. 410).
(11) The reading “Abu ‘Amr al-Qari’” in some editions is a scribal error; the form we have retained accords with al-Dhahabi’s Tārīkh al-Islam and the statement of Ibn ‘Abd al-Barr in al-Isti‘ab (vol. 3, p. 1392).