Hadith no. 2676 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 279 :
Narrated by Abu Ishaq
A man asked Al-Bara (radiallaahu `anhu), “O Abu ‘Umara! Did you flee on the day (of the battle) of Hunain?” Al-Bara (radiallaahu `anhu) replied while I was listening, “As for Allah’s Apostle (sallallaahu `alayhi wasallam) he did not flee on that day. Abu Sufyan bin Al-Harith was holding the reins of his mule and when the pagans attacked him, he dismounted and started saying, ‘I am the Prophet, and there is no lie about it; I am the son of ‘Abdul Muttalib.’ On that day nobody was seen braver than the Prophet (sallallaahu `alayhi wasallam)'”.
Volume 4, Book 52, Number 280 :
Narrated by Abu Sa’id Al-Khudri (radiallaahu `anhu)
When the tribe of Bani Quraiza was ready to accept Sa`d’s (radiallaahu `anhu) judgment, Allah’s Apostle (sallallaahu `alayhi wasallam) sent for Sa`d (radiallaahu `anhu) who was near to him. Sa`d (radiallaahu `anhu) came, riding a donkey and when he came near, Allah’s Apostle (sallallaahu `alayhi wasallam) said (to the Ansar), “Stand up for your leader.” Then Sa`d (radiallaahu `anhu) came and sat beside Allah’s Apostle (sallallaahu `alayhi wasallam) who said to him. “These people are ready to accept your judgment.” Sa`d (radiallaahu `anhu) said, “I give the judgment that their warriors should be killed and their children and women should be taken as prisoners.” The Prophet (sallallaahu `alayhi wasallam) then remarked, “O Sa`d! You have judged amongst them with (or similar to) the judgment of the King Allah.”
Ruling on standing up for who comes in..
Shaykh al-Islam Ibn Taymiyah gave a detailed answer to this question based on shar’i evidence:
It was not the custom of the salaf at the time of the Prophet (peace and blessings of Allaah be upon him) and the Rightly-Guided Caliphs to stand up every time they saw him [the Prophet] (peace and blessings of Allaah be upon him), as many people do. Rather Anas ibn Maalik said: “No person was dearer to them than the Prophet (peace and blessings of Allaah be upon him), but when they saw him they did not stand up for him because they knew that he disliked that.” Narrated by al-Tirmidhi, 2754; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. But they may have stood up for one who was returning from away, in order to greet him, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) stood up for ‘Ikrimah, and he said to the Ansaar when Sa’d ibn Mu’aadh came: “Stand up for your chief.” Narrated by al-Bukhaari, 3043; Muslim, 1768. That was when he [Sa’d] came to pass judgement on Banu Qurayzah, because they said that would accept his verdict.
What people should do is get accustomed to following the salaf in their customs at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), for they are the best of generations and the best of speech is the Word of Allaah, and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). No one should turn away from the guidance of the best of mankind and the guidance of the best of generations and follow something that is inferior to it. And the chief or leader should not approve of that among his companions, so that when they see him they should not stand up for him, rather they should simply greet him in the usual manner.
With regard to standing up for one who has come from a journey and the like, to greet him, that is fine. If it is the custom of the people to honour one who comes by standing up for him, and if that may make him feel insulted if they do not do it, and he does not know the custom that is in accordance with the Sunnah, then it is better to stand up for him, because that will create a good relationship between them and will remove rancour and hatred. But if a person is familiar with the custom of some people that is in accordance with the Sunnah, not doing that will not offend him.
Standing up for a newcomer is not the standing mentioned in the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever likes the people to stand up for him, let him take his place in Hell.” Narrated by al-Tirmidhi, 2755; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. That refers to when they stand up for him when he is seated; it does not refer to when they stand up to welcome him when he comes. Hence the scholars differentiated between the two types of standing, because those who stand up to greet a newcomer are equal with him, unlike those who stand for one who remains seated.
It was proven in Saheeh Muslim that when the Prophet (peace and blessings of Allaah be upon him) led them in prayer sitting down, because he was ill, and they prayed standing, he told them to sit down and said: “Do not venerate me as the Persians venerate one another.” And he forbade them to stand in prayer whilst he was sitting, lest they resemble the Persians who used to stand for their leaders whilst the leaders were seated. In conclusion, the best is to follow the customs and attitude and views of the salaf as much as possible.
If a person does not believe in that and is not familiar with this custom, and if not dealing with him in the manner in which people are accustomed to showing respect will lead to a greater evil, then we should ward off the greater of two evils by doing the lesser of them, and do that which serves a greater interest at the expense that which serves the lesser interest.
How should we greet scholars and leaders?
The correct way to greet scholars is to greet them with salaam and shake their hand. Many ahaadeeth have been narrated concerning the virtue of these actions. It is also permissible to kiss their heads or hands sometimes, but that should not be taken as a habit or custom, especially if it is done instead of shaking hands.
With regard to embracing, that is permissible when someone comes from a journey or after a long absence, or to express one’s deep love for the sake of Allaah and so on.
Muslim (54) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you something which, if you do it, you will love one another? Spread the greeting of salaam amongst yourselves.”
And it was narrated that Qataadah said: I said to Anas: Did the companions of the Prophet (peace and blessings of Allaah be upon him) shake hands with one another? He said: Yes. Narrated by al-Bukhaari, 5908.
And it was narrated that Anas said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met they would shake hands with one another, and if they came from a journey they would embrace one another.
Narrated by al-Tabaraani in al-Awsat (1/37); classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 2647.
It was narrated from ‘Awn ibn Abi Juhayfah that his father said: When Ja’far came after he had migrated to Abyssinia, the Prophet (peace and blessings of Allaah be upon him) embraced him and kissed him between the eyes.
Narrated by al-Tabaraani in al-Kabeer (2/108); there are many corroborating reports which were mentioned by al-Haafiz ibn Hajar in al-Talkhees al-Habeer, 4/96/ it was classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 2657.
It was narrated that Usaamah ibn Shareek said: We stood up for the Prophet (peace and blessings of Allaah be upon him) and kissed his hand.
Narrated by Abu Bakr ibn al-Muqqari in Juz’ Taqbeel al-Yad, p. 58. Al-Haafiz ibn Hajar said: Its isnaad is qawiy. Fath al-Baari, 11/56
Read more on IslamQA
Hadith no. 2657 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 261 :
Narrated by Anas bin Malik (radiallaahu `anhu)
A group of eight men from the tribe of ‘Ukil came to the Prophet (sallallaahu `alayhi wasallam) and then they found the climate of Medina unsuitable for them. So, they said, “O Allah’s Apostle! Provide us with some milk.” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “I recommend that you should join the herd of camels.” So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the shepherd and drove away the camels, and they became unbelievers after whey were Muslims. When the Prophet (sallallaahu `alayhi wasallam) was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and whey were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died (Abu Qilaba, a sub-narrator said, “They committed murder and theft and fought against Allah and His Apostle (sallallaahu `alayhi wasallam), and spread evil in the land.”)
Volume 4, Book 52, Number 262 :
Narrated by Jarir (radiallaahu `anhu)
Allah’s Apostles (sallallaahu `alayhi wasallam) said to me, “Will you relieve me from Dhul-Khalasa? Dhul-Khalasa was a house (of an idol) belonging to the tribe of Khath’am called Al-Ka’ba Al-Yama-niya. So, I proceeded with one hundred and fifty cavalry men from the tribe of Ahmas, who were excellent knights. It happened that I could not sit firm on horses, so the Prophet (sallallaahu `alayhi wasallam), stroke me over my chest till I saw his finger-marks over my chest, he said, ‘O Allah! Make him firm and make him a guiding and rightly guided man.’ ” Jarir (radiallaahu `anhu) proceeded towards that house, and dismantled and burnt it. Then he sent a messenger to Allah’s Apostle (sallallaahu `alayhi wasallam) informing him of that. Jarir’s messenger said, “By Him Who has sent you with the Truth, I did not come to you till I had left it like an emancipated or gabby camel (i.e. completely marred and spoilt).” Jarir (radiallaahu `anhu) added, “The Prophet (sallallaahu `alayhi wasallam) asked for Allah’s Blessings for the horses and the men of Ahmas five times.”
Volume 4, Book 52, Number 263 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) burnt the date-palms of Bani An-Nadir.
As we learnt in a recent post, it is unlawful to cut down or burn trees, especially the fruit-bearing ones, during war. The incident above is an exception to this rule. Burning the date-palms of Banu Nadir was allowed by Allah, as He mentions in the Quran (59:5):
﴿مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ ﴾
“What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.”
Ibn Kathir comments:
Linah is an especially good type of date tree. Abu `Ubaydah said that Linah is a different kind of dates than `Ajwah and Barni. Several others said that Linah refers to every type of date fruits, except for the `Ajwah (ripen dates), while Ibn Jarir said that it refers to all kinds of date trees. Ibn Jarir quoted Mujahid saying that it also includes the Buwayrah type. When the Messenger of Allah laid siege to Bani An-Nadir, to humiliate them and bring fear and terror to their hearts, he ordered their date trees to be cut down. Muhammad bin Ishaq narrated that Yazid bin Ruman, Qatadah and Muqatil bin Hayyan said, “Bani An-Nadir sent a message to the Messenger , saying that he used to outlaw mischief in the earth, so why did he order that their trees be cut down Allah sent down this honorable Ayah stating that whatever Linah was felled or left intact by the Muslims, has been done by His permission, will, leave and pleasure to humiliate and disgrace the enemy and degrade them.” Mujahid said, “Some of the emigrants discouraged others from chopping down the date trees of Jews, saying that they were war spoils for Muslims. The Qur’an approved of the actions of those who discouraged and those who approved of cutting these trees, stating that those who cut them or did not, did so only by Allah’s leave.” There is also a Hadith narrated from the Prophet with this meaning. An-Nasa’i recorded that Ibn `Abbas said about Allah’s statement,
﴿مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ ﴾
(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.) “They forced them to come down from their forts and were ordered to cut their trees cut down. So the Muslims hesitated, and some of them said, `We cut down some and left some. We must ask Allah’s Messenger if we will earn a reward for what we cut and if we will be burdened for what we left intact.’ Allah sent down this Ayah, t
﴿مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ﴾
(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah).” Imam Ahmad recorded that Ibn `Umar said that the Messenger of Allah ordered that the date trees of Bani An-Nadir be cut down and burned. The Two Sahihs collected a similar narration. Al-Bukhari recorded that `Abdullah bin `Umar said,”Bani An-Nadir and Bani Qurayzah fought (against the Prophet ), and the Prophet exiled Bani An-Nadir and allowed Bani Qurayzah to remain in their area until later, when the Prophet fought against Qurayzah. Their men were executed and their women, children and wealth were confiscated and divided among Muslims. Some of them, however, were saved because they returned to the Prophet’s side, who granted them asylum, and they embraced Islam. All of the Jews of Al-Madinah, Bani Qaynuqa`, the tribe of `Abdullah bin Salam, Bani Harithah and the rest of the Jewish tribes in Al-Madinah were exiled.” The Two Sahihs also recorded from Ibn `Umar that the Messenger of Allah burned down the date trees of Bani An-Nadir and had them cut down the date palms of Al-Buwayrah. Allah the Exalted and Most Honored revealed this Ayah,
﴿مَا قَطَعْتُمْ مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَآئِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِىَ الْفَـسِقِينَ ﴾
(What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious.)” Muhammad bin Ishaq reported that the battle of Bani An-Nadir occurred after the battles of Uhud and Bi’r Ma`unah.
Hadith no. 2216 (below) is a repeat. Read it here.
Volume 3, Book 46, Number 718:
Narrated Ibn Muhairiz:
I saw Abu Said (radiallaahu `anhu) and asked him about coitus interruptus. Abu Said (radiallaahu `anhu) said, “We went with Allah’s Apostle (sallallaahu `alayhi wasallam), in the Ghazwa of Bani Al-Mustaliq and we captured some of the ‘Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah’s Apostle (sallallaahu `alayhi wasallam) (whether it was permissible). He said, “It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence.”
Volume 3, Book 46, Number 719:
Narrated Abu Huraira (radiallaahu `anhu):
I have loved the people of the tribe of Bani Tamim ever since I heard three things Allah’s Apostle (sallallaahu `alayhi wasallam) said about them. I heard him saying, “These people (of the tribe of Bani Tamim) would stand firm against Ad-Dajjal.”
When the Sadaqat (gifts of charity) from that tribe came, Allah’s Apostle (sallallaahu `alayhi wasallam) said, “These are the Sadaqat (i.e. charitable gifts) of our folk.”
‘Aisha (radiallaahu `anhaa) had a slave-girl from that tribe, and the Prophet (sallallaahu `alayhi wasallam) said to ‘Aisha (radiallaahu `anhaa), “Manumit her as she is a descendant of Ishmael (the Prophet).”
Allah says in the Quran:
وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ الْخِيَرَةُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
And your Lord creates what He wills and chooses; not for them was the choice. Exalted is Allah and high above what they associate with Him. [Al-Qasas: 68]
Arabic reading practice (I’ll translate roughly):
هذه بعض الفضائل المختصرة في جمل بسيطة، من كتاب:
These are some of the virtues in simple sentences, taken from the book:
((فضائل بني تميم في السنة النبوية))
“Virtues of Banu Tameem in the Sunnah of the Prophet (sallallaahu `alayhi wasallam)”
للشيخ الدكتور عبدالعزيز الفريح التيمي
الناشر : دار العبيكان .
يقع في 156 صفحة
وهذه خاتمة المؤلف:
By Shaykh Dr. Abdul Aziz Al-Fareeh at-Taymi
And this is the author’s conclusion (pg. 156)
– اأن بني تميم أشد الأمة على الدجال .
1. Banu Tameem will stand firm against the Dajjal.
ب- أنهم أشد الناس قتالاً في المعارك والتحام الصفوف .
2. They are the strongest/best of people in battles and forming rows.
ج- ثباتهم على الحق وتمسكهم بسنة النبي صلى الله عليه وسلم.
3. Their adherence to the Truth and Sunnah of the Prophet (sallallaahu `alayhi wasallam).
د- أنهم من بني إسماعيل بن إبراهيم عليهما السلام.
4. They are from the descendants of Isma`eel, son of Ibraheem (`alayhimussalaam).
ه- أن بني تميم هم قوم النبي صلى الله عليه وسلم ، وقد شرفهم بإضافتهم إليه .
5. They are ‘the people of the Prophet (sallallaahu `alayhi wasallam)’, as he honored them.
و- بقاء نسبهم ونسلهم إلى آخر الزمان وعدم انقطاعه .
6. Survival of their lineage and descendants till the end of times.
ز- مجيئهم بصدقاتهم إلى النبي صلى الله عليه وسلم وإعجابهم بها .
7. Their coming to the Prophet (sallallaahu `alayhi wasallam) with gifts and his appreciation of them.
ح- ثبوت قدوم وفد بني تميم إلى النبي صلى الله عليه وسلم.
8. Evidence of the arrival of Banu Tameem’s delegation to the Prophet (sallallaahu `alayhi wasallam).
ط- عدم ثبوت نداء بني تميم للنبي صلى الله عليه وسلم من وراء الحجرات .
9. Lack of evidence of them calling the Prophet (sallallaahu `alayhi wasallam) from behind the dwellings.
ي- ورود النهي عن السب والشتم مطلقاً، ويتأكد هذا في حق بني تميم ، لقول النبي صلى الله عليه وسلم: (لا تقل لبني تميم إلا خيراً )، وفهم السلف لذلك .
10. The absolute forbiddance of insults and verbal abuse, which proves beneficial in Banu Tameem’s case because of the saying of the Prophet (sallallaahu `alayhi wasallam): “Do not say of Banu Tameem anything but good”, and its understanding of the pious predecessors.
ك- حث النبي صلى الله عليه وسلم على محبة بني تميم .
11. Prophet’s (sallallaahu `alayhi wasallam) love for Banu Tameem.
ل- محبة أبي هريرة لبني تميم ، وأنه لا يبغضهم أبداً .
12. Abu Hurairah’s (radiallaahu `anhu) love for Banu Tameem, and that he never hated/disliked them.
م- أن لغتهم من أفصح لغات العرب
13. That their language/dialect is of the most eloquent languages of Arabs.
Ahadith 2213 – 2214 (below) are repeats. Read related posts by following linked text.
Volume 3, Book 46, Number 715:
My father told me that Hakim bin Hizam (radiallaahu `anhu) manumitted one-hundred slaves in the pre-lslamic period of ignorance and slaughtered one-hundred camels (and distributed them in charity). When he embraced Islam he again slaughtered one-hundred camels and manumitted one-hundred slaves. Hakim (radiallaahu `anhu) said, “I asked Allah’s Apostle, ‘O Allah’s Apostle (sallallaahu `alayhi wasallam)! What do you think about some good deeds I used to practice in the pre-lslamic period of ignorance regarding them as deeds of righteousness?’ Allah’s Apostle (sallallaahu `alayhi wasallam) said, “You have embraced Islam along with all those good deeds you did.“
Volume 3, Book 46, Number 716:
Narrated Marwan and Al-Miswar bin Makhrama (radiallaahu `anhu):
When the delegates of the tribe of Hawazin came to the Prophet (sallallaahu `alayhi wasallam) and they requested him to return their properties and captives. The Prophet (sallallaahu `alayhi wasallam) stood up and said to them, “I have other people with me in this matter (as you see) and the most beloved statement to me is the true one; you may choose either the properties or the prisoners as I have delayed their distribution.” The Prophet (sallallaahu `alayhi wasallam) had waited for them for more than ten days since his arrival from Ta’if. So, when it became evident to them that the Prophet (sallallaahu `alayhi wasallam) was not going to return them except one of the two, they said, “We choose our prisoners.” The Prophet (sallallaahu `alayhi wasallam) got up amongst the people and glorified and praised Allah as He deserved and said, “Then after, these brethren of yours have come to us with repentance, and I see it logical to return them the captives. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you likes to stick to his share till we recompense him from the very first war booty which Allah will give us, then he can do so (i.e. give up the present captives).” The people unanimously said, “We do that (return the captives) willingly.” The Prophet (sallallaahu `alayhi wasallam) said, “We do not know which of you has agreed to it and which have not, so go back and let your leaders forward us your decision.” So, all the people then went back and discussed the matter with their leaders who returned and informed the Prophet (sallallaahu `alayhi wasallam) that all the people had willingly given their consent to return the captives. This is what has reached us about the captives of Hawazin. Narrated Anas (radiallaahu `anhu) that ‘Abbas (radiallaahu `anhu) said to the Prophet (sallallaahu `alayhi wasallam), “I paid for my ransom and Aqil’s ransom.”
Volume 3, Book 46, Number 717:
Narrated Ibn Aun:
I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet (sallallaahu `alayhi wasallam) had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet (sallallaahu `alayhi wasallam) got Juwairiya (radiallaahu `anhaa) on that day. Nafi said that Ibn ‘Umar (radiallaahu `anhu) had told him the above narration and that Ibn ‘Umar (radiallaahu `anhu) was in that army.
Summary of Events:
The Banu Mustaliq, a clan of the Banu Khuda’a, lived in the Qudayd region located on the coast between Makka and Madina, in a place called Usfan, near the important commercial port of Rabigh. While the Khuda’a tribe, generally speaking, adopted a positive stance towards Islam and Prophet Muhammad, the Banu Mustaliq clan sided with the Quraysh, who were at war with the Muslims, and demonstrated their hostility at every opportunity. During the time in which the Quraysh were making preparations for the Battle of the Trench by mobilizing at their allies, chief of the Banu Mustaliq Harith ibn Abu Dirar had set up his military headquarters at the watering place called Muraysi’ and, inciting the neighboring tribes, had begun gathering troops to attack Madina. Prophet Muhammad sent Burayda bin Husayb al-Aslami to the regions for the purpose of gathering intelligence. Burayda saw firsthand the truth in the news about the preparations of the Mustaliq tribe and returned having acquired accurate information. The Prophet set out on an expedition with a force of 700 men, thirty on horseback, on 2 Sha’ban (27 December 626). Upon seeing his approach with a great force, some of the tribes abandoned enemy lines and deserted the battle field. When the Muslim army reached the Muraysi’ watering place, they invited the tribes to accept Islam. Their responding with arrows which they fired at the Muslims triggered the battle which ended with the assured victory of the Muslims. Among the polytheists, ten were killed, while the remaining 600 or 700 were taken prisoner. A large amount of loot was acquired, including 2000 camels and 5000 sheep. Muslims suffered no losses in this campaign other than Hisham ibn Subaba al-Kalbi, who was mistaken for an enemy soldier. After the battle, the Prophet distributed the war spoils among the Muslims. He sent Abu Naml al-Ta’i to Madina to convey the good news of victory and himself returned to Madina on 1 Ramadan (24 January, 627). It has been suggested that the Banu Mustaliq Campaign, also known as the Muraysi’ Campaign due to the site where it eventuated, may have taken place after the Battle of the Trench.
Among the captives taken from the Banu Mustaliq was Juwayriya bint Harith, daughter of the defeated Banu Mustaliq clan’s chief Harith ibn Abu Dirar. Upon her acceptance of Islam, Prophet Muhammad released her and proposed marriage to her. This marriage eased the hostilities that ensued due to the battle. Seeing that the Banu Mustaliq had now become the Prophet’s relations through marriage, the Muslims released all the captives they held. Such was the effect of this attitude of the Muslims on the Banu Mustaliq that virtually all of them immediately became Muslim; coming to the presence of Prophet Muhammad, tribal chief Harith ibn Abu Dirar also accepted Islam.
Many hyprocrites, such as ‘Abd Allah ibn Ubayy ibn Salul also participated in this battle. On the return from the campaign, tension arose between the Emigrants and the Helpers around a well and was on the verge of escalation with the intervention of the hypocrites. Aware of the situation, and notwithstanding the time of day, Prophet Muhammad immediately ordered his men to march nonstop until noon the following day. Exhausted after such a long and arduous trek, the soldiers did not have the strength even to speak when reaching their resting place, and fell asleep immediately. In this way, the tension that had arisen only a day before completely dissipated. It is narrated that the Qur’anic chapter entitled “The Hypocrites” was revealed due to these events. The hypocrites did not stop when they reached Madina and led the dissension that erupted with the slander against the Prophet’s wife, ‘A’isha, which became known as the ‘Ifk Incident’.
For some more details, read this, or just go through the topic in a book of Seerah, like “The Sealed Nectar”.
Volume 3, Book 39, Number 519 :
Narrated by ‘Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) got the date palm trees of the tribe of Bani-An-Nadir burnt and the trees cut down at a place called Al-Buwaira . Hassan bin Thabit (radiallaahu `anhu) said in a poetic verse: “The chiefs of Bani Lu’ai found it easy to watch fire spreading at Al-Buwaira.”
The verse in Arabic:
وَهَانَ عَلَى سَرَاةِ بَنِى لُؤَىٍّ حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ
Details regarding the Banu Nadir ‘event’ in this video: