Sariyyah of Zaid(ra) to Ḥismā - Jamādi’ul-Ākhir 6 A.H.

In this month, Jamādi’ul-Ākhir, the Holy Prophet(sa) sent Zaid bin Ḥārithah(ra) with 500 Muslims towards Ḥismā to the north of Madīnah, which was the settlement of the Banū Juzām. The purpose of this expedition was because a companion of the Holy Prophet(sa) named Diḥyah Kalbī(ra) was returning from Syria after meeting the Caesar of Rome.1 He was accompanied by goods as well, some of which were in the form of gifts, etc. from Caesar2, while some were goods of trade.3 When Diḥyah(ra) passed by the region of the Banū Juzām, the chief of the tribe, Ḥunaid bin ‘Arīd, took a party of his tribe and attacked Diḥyah(ra), and seized all his goods to the extent that they left nothing on the body of Diḥyah(ra) except for a few torn clothes. When news of this reached the Banū Ḍubaib, which was a branch of the Banū Juzām, some of whom had become Muslim,4 they chased this party of the Banū Juzām and reclaimed the stolen goods. Diḥyah(ra) took these goods and returned to Madīnah. Upon reaching there, Diḥyah(ra) related all the circumstances to the Holy Prophet(sa), upon which the Holy Prophet(sa) sent Zaid bin Ḥārithah(ra), and sent Diḥyah(ra)5 along with Zaid(ra) as well.

The squadron of Zaid(ra) progressed forward to Ḥismā, journeying very intelligently and cautiously, hiding at day and travelling by night. They attacked the Banū Juzām in the morning exactly. The Banū Juzām retaliated but were unable to successfully confront the sudden attack of the Muslims and fled after a brief fight. The battlefield remained in the dominance of the Muslims and Zaid bin Ḥārithah(ra) returned with many goods, wealth and cattle, as well as approximately 100 prisoners.

However, Zaid(ra) had not yet reached Madīnah when the Banū Ḍubaib tribe, which was a branch of the Banū Juzām, received news of this expedition of Zaid(ra). In the company of their chieftain, Rufā‘ah bin Zaid(ra), they presented themselves before the Holy Prophet(sa) and said, “O Messenger of Allāh! We have become Muslims and we have been granted a written document for the protection of the rest of our people. Why then were the people of our tribe included in this attack?” The Holy Prophet(sa) responded, “Yes, you are correct, but Zaid was not aware of this.” The Holy Prophet(sa) repeatedly expressed his grief for the people who were killed on this occasion. Upon this, a companion of Rufā‘ah(ra) named Abū Zaid(ra) said, “O Messenger of Allāh! We ask nothing for those who were killed, this was an accident due to a misunderstanding which has passed. But as for those who are alive, the property of our tribe which has been seized by Zaid should be returned to us.” The Holy Prophet(sa) said, “Yes, you are correct,” and he immediately sent Ḥaḍrat ‘Alī(ra) towards Zaid(ra). He also sent his own sword as a symbol with the message to Zaid(ra) that all the prisoners and wealth which had been seized from this tribe be released at once. Upon receiving this order, Zaid(ra) immediately released the prisoners and returned the wealth acquired in spoils as well.6

With regards to the date of this expedition, there is one ambiguity, the mention of which is necessary. Ibni Sa‘d and in his following, other scholars of Sīrat have recorded the date of this expedition to be in Jamādi’ul-Ākhir 6 A.H., and have declared this as authentic. However, Allāmah Ibni Qayyim has elaborated in Zādul-Ma‘ād that this expedition occurred in 7 A.H. after the Treaty of Ḥudaibiyyah.7 Perhaps the basis of Ibni Qayyim’s claim is because the account states that the reason for this expedition was that Diḥyah8 Kalbī was returning to Madīnah after meeting with Caesar, and the Banū Juzām looted him en-route. It is affirmed that the Holy Prophet(sa) sent Diḥyah(ra) to Caesar with a letter after the Treaty of Ḥudaibiyyah. This is why this incident could not have occurred prior to the Treaty of Ḥudaibiyyah in any case. This evidence is in itself fully clear and apparent, and in light of this, the narration of Ibni Sa‘d is worthy of dismissal. However, in the opinion of this humble one, there is one explanation which Allāmah Ibni Qayyim has not taken notice of, and that is - perhaps Diḥyah(ra) journeyed to Syria to meet Caesar more than once. In other words, the first time, that is, prior to the Treaty of Ḥudaibiyyah, he went on his own accord for the purpose of trade and also met Caesar. The second time, after the Treaty of Ḥudaibiyyah, he journeyed there with the letter of the Holy Prophet(sa), and the Holy Prophet(sa) sent him as an ambassador, selecting him on the basis that he had already met Caesar. This explanation is also supported by the fact that Ibni Isḥāq has written that during the first journey, Diḥyah(ra) was in the possession of trade goods, but in the journey after the Treaty of Ḥudaibiyyah, there seems to have been no apparent relation with trade goods. It is also possible that this journey of Diḥyah(ra) was merely for the purpose of trade and the narrator of Ibni Sa‘d mixed up the second journey with the first and combined the mention of the meeting with Caesar and his gifts to this narration by conjecture. Allāh knows best.