The response to the suspicion of killing Al-Nadr bin Al-Harith and Uqba bin Abi Mu’ayt while they were in captivity

 

Some Christians have cited some narrations that mention the Prophet, may God bless him and grant him peace, killing Al-Nadr ibn Al-Harith and Uqba ibn Abi Mu’ayt in a state of patience after the Battle of Badr, in order to criticize the Prophet, may God bless him and grant him peace.

Response:

First: It has not been proven that the Prophet, may God bless him and grant him peace, killed Al-Nadr ibn Al-Harith in a state of patience .
This is due to two aspects:
The first aspect: The weakness of the narrations that mention the story of the killing of Al-Nadr in terms of chain of transmission.
The first narration :
We read from Al-Waqidi’s Maghazi, Part One:
((Khalid bin Al-Haitham, a client of Banu Hashim, told me, on the authority of Yahya bin Abi Katheer, who said: The Messenger of God, may God bless him and grant him peace, said: None of you should take advantage of his brother’s prisoner and kill him. And when the prisoners were brought, Saad bin Muadh disliked that, so the Messenger of God, may God bless him and grant him peace, said: O Abu Amr, it seems that it is difficult for you to know where the prisoners are being taken captive. He said: Yes, O Messenger of Allah. It was the first battle in which we met the polytheists, and I wanted Allah to humiliate them and to inflict heavy casualties on them. Al-Miqdad had taken Al-Nadr ibn Al-Harith captive on that day. When the Messenger of Allah, may Allah bless him and grant him peace, left Badr - and he was in Al-Uthayl [(2)] - the prisoners were shown to him, and he looked at Al-Nadr ibn Al-Harith, so he lost his sight [(3)], and said to a man next to him: Muhammad, by God, kill me, he looked at me with eyes in which there is death! So he said to a man next to him: By God, this from you is nothing but terror. So Al-Nadr said to Mus`ab bin `Umair: O Mus`ab, you are the closest of those here to me in kinship. Speak to your companion to treat me like one of my companions. By Allah, he will kill me if you do not do so. Mus'ab said: You used to say such and such in Allah's Book, and you used to say such and such about His Prophet. [(4)] He said: O Mus'ab, let him treat me like one of my companions. If they are killed, I will be killed, and if he shows them favor, he shows me favor. Mus'ab said: You used to torture his companions. He said: By Allah, if the Quraysh had taken you prisoner, you would never have been killed while I was alive. Mus'ab said: By Allah, I see that you are truthful, but you are not [(1)] someone like you whom Islam has broken treaties with! Al-Miqdad said: Take me prisoner! The Prophet, may Allah bless him and grant him peace, said: Strike off his head. O Allah, enrich Al-Miqdad from Your bounty! So Ali ibn Abi Talib, peace be upon him, killed him patiently with the sword and with the Uthayl. ))

Verification:
The narration is not authentic for three reasons
: 1. Muhammad ibn Umar al-Waqidi is a liar whose weakness is unanimously agreed upon .
We read in Tahdhib al-Kamal by Imam al-Mizzi, Part 26:
((And Zakariya ibn Yahya al-Saji said: Muhammad ibn Umar ibn Waqid al-Aslami, the judge of Baghdad, is accused. Ahmad ibn Muhammad told me: I heard Ahmad ibn Hanbal say: We did not stop defending al-Waqidi’s matter until he narrated on the authority of Muammar, on the authority of al-Zuhri, on the authority of Nabhan, on the authority of Umm Salamah, on the authority of the Prophet, may God bless him and grant him peace: “Are you both blind?” Then he came up with something that could not be done. The hadith is the hadith of Yunus, and no one else narrated it.
Abu Jaafar Al-Uqaili said: Abdullah bin Ahmad bin Hanbal told us, he said: My father told me, he said: I heard Wakee’ say.... He said: And I heard my father another time say: I have no doubt that Al-Waqidi used to change them, meaning the hadiths. He said: The hadith of Yunus is attributed to Muammar.
Al-Bukhari said: Al-Waqidi was from Medina and lived in Baghdad. His hadith is rejected. Ahmad, Ibn Numayr, Ibn Al-Mubarak, and Ismail bin Zakariya abandoned him. He said in another place: Ahmad called him
a liar. Muawiyah bin Salih said: Ahmad bin Hanbal told me: He is a liar .
Muawiyah also said about Yahya bin Ma’in: Weak .
He said in another place: He is nothing .
He said in another place: I said to Yahya: Why did you not report it since you had the book with you? He said: I am shy in front of his son, and he is a friend of mine. I said: What do you say about him? He said : He used to change the hadith of Yunus, changing it to be from Muammar. He is not trustworthy.
Abbas Al-Duri said about Yahya bin Ma’in: He is nothing.
Abdul Wahhab bin Al-Furat Al-Hamadani said: I asked Yahya bin Ma’in about Al-Waqidi, and he said: He is not trustworthy .
Al-Mughirah bin Muhammad Al-Mahlabi said: I heard Ali bin Al-Madini say : Al-Haytham bin Adi is more trustworthy in my opinion than Al-Waqidi, and I do not accept him in Hadith, genealogy, or anything.
Abu Dawud said: I was told by someone who heard Ali bin Al-Madini say: Al-Waqidi narrated thirty thousand strange Hadith.
Muslim said : His Hadith is rejected.
Al-Nasa’i said: He is not trustworthy.
Al- Hakim Abu Ahmad said: His Hadith is lost .
2. Khalid bin Al-Haytham, a client of Banu Hashim, has no biography, so he is unknown
. 3. The transmission is from Yahya bin Abi Katheer, may God have mercy on him .

The second and third narrations
are read from Al-Tabari’s interpretation of Surat Al-Anfal.
((15979 - Muhammad ibn Bashar narrated to us, he said, Muhammad ibn Ja`far narrated to us, he said, Shu`bah narrated to us, on the authority of Abu Bishr, on the authority of Sa`id ibn Jubayr, he said: The Prophet, may God bless him and grant him peace, killed, on the day of Badr, three

men from Quraysh, patiently: Al-Mut`im ibn `Adi, And Al-Nadr bin Al-Harith, and Uqbah bin Abi Mu’ayt. He said: When he ordered the killing of Al-Nadr, Al-Miqdad bin Al-Aswad said: My prisoner, O Messenger of Allah! He said: He used to say about the Book of Allah and about His Messenger what he used to say! He said: So he said that two or three times, and the Messenger of Allah, may Allah bless him and grant him peace, said: “O Allah, enrich Al-Miqdad from Your bounty!” And Al-Miqdad had taken Al-Nadr prisoner. (2))

Verification:
The two narrations are not authentic for one reason:
The mursal is from Sa’id bin Jubair, may Allah have mercy on him .
As for those who try to patch things up and argue against us with the mursal of Sa’id bin Jubair, may Allah have mercy on him, on the grounds of Yahya bin Ma’in, may Allah have mercy on him, that he preferred it to the mursal narrations of Ata’, we respond to him:

We read from the book Al-Kafiyah by Al-Khatib, in the chapter on discussing sending the hadith:
((Abu Nu`aym Al-Hafiz informed us, Muhammad bin Ahmad bin Al-Hasan told us, Muhammad bin Uthman bin Abi Shaybah told us, Ali bin Abdullah bin Al-Madini told us, he said: Yahya bin Sa`id said: “The mursals of Mujahid are much more beloved to me than the mursals of `Ata`, `Ata` used to take from every type, and Yahya said: The mursal hadiths of Ibn Abi Khalid are nothing, and the mursal hadiths of Amr ibn Dinar are more beloved to me. Yahya said: Shu’bah used to weaken Ibrahim from Ali. Yahya said: Ibrahim from Ali is more beloved to me than Mujahid from Ali. Ibn al-Madini said: I heard him say: The first thing I sought in hadith was a book that contained mursal hadiths from Abu Mijlaz. So I did not desire it, and I was a young boy at that time. I heard him say: Malik from Saeed bin Al-Musayyab is more beloved to me than Sufyan from Ibrahim . He said: And both are weak . He said: And I heard him say: Sufyan from Ibrahim is similar to nothing, because if there was a person in it, he would have shouted at him. And Yahya said: The mursal hadiths of Saeed bin Jubair are more beloved to me. From the mursal of Ata’ . I said to Yahya: What about the mursal of Mujahid? He said: Saeed is more beloved to me. I said to Yahya: Are the mursal of Mujahid more beloved to you or the mursal of Tawus? He said: How close they are! I heard Yahya say: “The mursal hadiths of Abu Ishaq are similar to me, nothing, and Al-A’mash, At-Taymi, and Yahya ibn Abi Katheer. Yahya said: The mursal hadiths of Ibn Uyaynah are similar to the wind. Then Yahya said: Yes, by God, and Sufyan ibn Sa’id. I said to Yahya: What about the mursal hadiths of Malik ibn Anas? He said: They are more beloved.” To me, then Yahya said: There is no one among the people with a more authentic hadith than Malik. Al-Khatib said: What we choose from this sentence is that the obligation to act upon mursal hadiths is invalid, and that mursal hadiths are not acceptable. What indicates this is that mursal hadiths lead to ignorance of the identity of their narrator, and it is impossible to know his integrity with ignorance. In particular, and we have previously explained that it is not permissible to accept the report except from someone whose justice is known, so it is necessary for that reason that it is not acceptable. Also, if a just person is asked about the one who sent the report from him, and he does not consider him just, then it is not necessary to act upon his report, if justice is not known from the side of others, so the same is the case if he begins Refraining from mentioning or praising Him, because if one refrains from mentioning Him, one is not praising Him. Therefore, the report from Him must not be accepted.

I say: The statement of Imam Yahya bin Saeed that the mursal hadiths of Saeed bin Jubair are more beloved to him than the mursal hadiths of Ata’ does not contain evidence for Yahya bin Saeed al-Qattan, may God have mercy on him, to rely on the mursal hadiths of Saeed bin Jubair, since his statement falls under the category of the difference between the weak and the weaker, and the evidence for that is that he stated that the narration of Malik from Saeed bin al-Musayyab is more beloved to him than the narration of Sufyan from Ibrahim al-Nakha’i, and both of them are weak. Then he concluded all of this by stating that the mursal hadiths of Malik are the most authentic mursal hadiths, and this is what al-Khatib, may God have mercy on him, proceeded on when he stated that this sentence from Yahya means that the mursal had not been acted upon.

Imam Al-Shawkani, may God have mercy on him, declared the narration to be transmitted.
We read from Fath Al-Qadir, Part Two, Surat Al-Anfal:
(( Ibn Jarir and Ibn Mardawayh narrated on the authority of Saeed bin Jubair, who said: The Prophet, may God bless him and grant him peace, killed on the day of Badr, with patience, Uqbah bin Abi Mu’ayt, Tu’aymah bin Adi, and Al-Nadr bin Al-Harith. Al-Miqdad had taken Al-Nadr prisoner, and when he was ordered to kill him, Al-Miqdad said: O Messenger of God! Release me. So the Messenger of God, may God bless him and grant him peace, said: He, peace and blessings be upon him, said: He used to say about the Book of God what he said. He said: And in it this verse was revealed: And when Our verses are recited to them, and this is a mursal .

The fourth narration:
We read from the biography of Ibn Hisham, may God have mercy on him, part one:
((Ibn Ishaq said: Until when the Messenger of God, may God bless him and grant him peace, was in Safra, Al-Nadr ibn Al-Harith was killed. Ali ibn Abi Talib killed him, as some of the people of knowledge from the people of Mecca informed me.))

Verification:
The narration is weak for two reasons:
1. The ambiguity in the chain of transmission, so we do not know who the people of knowledge that Ibn Ishaq meant are.
2. The transmission is not transmitted, so none of Ibn Ishaq’s teachers were companions of the Messenger of God, may God bless him and grant him peace .

The fifth narration
we read from Sunan al-Bayhaqi, Book of Seerah, Chapter on what is done to adult men among them
((18025 - Abu Abdullah al-Hafiz informed us, Abu al-Abbas Muhammad ibn Ya`qub informed us, al-Rabi` ibn Sulayman informed us, al-Shafi`i informed us, a number of the people of knowledge from Quraysh and others of the people of knowledge of the battles informed us, that the Messenger of God, may God bless him and grant him peace, took al-Nadr ibn al-Harith al-`Abdi prisoner on the day of Badr, and killed him. In the desert or Al-Athil, patiently, and he captured Uqbah bin Abi Mu’ayt and killed him patiently.” The Sheikh said: “We have narrated in the Book of Oaths on the authority of Muhammad bin Ishaq bin Yasar, the companion of the battles.”

Verification:
The narration is weak for two reasons:
1. The ambiguity in the chain of transmission, so we do not know who those from whom Al-Shafi’i, may God have mercy on him, took .
2. The transmission is not transmitted, so there is no one from the sheikhs of Al-Shafi’i, may God have mercy on him, who is from the companions of the Messenger of God, may God bless him and grant him peace .

The report of the killing of Al-Nadr bin Al-Harith was weakened by Imam Al-Albani, may God have mercy on him .
We read from Irwaa Al-Ghaleel, Part Five:
(([(1214) - (Hadith: “That he, may God bless him and grant him peace, killed Al-Nadr bin Al-Harith and Uqbah bin Abi Mu’ayt, with patience, on the day of Badr.”]
* Weak.
Al-Bayhaqi narrated it (9/64) on the authority of Al-Shafi’i: A number of scholars from Quraysh and others from the scholars of the battles reported that the Messenger of God, may God bless him and grant him peace, captured Al-Nadr bin Al-Harith Al-Abdi on the day of Badr, and killed him in the desert or Al-Athel with patience, and he captured Uqbah bin Abi Mu’ayt and killed him with patience.
I said: This is problematic, as you see.
Ibn Ishaq said in the context of the story of Badr: “Then the Messenger of God, may God bless him and grant him peace, returned to Medina, with the prisoners from the polytheists, among them Uqbah bin Abi Mu’ayt and Al-Nadr bin Al-Harith... until when the Messenger of God, may God bless him and grant him peace, was in Al-Safra’, Ali bin Abi Talib killed him, as some scholars from the people of Mecca informed me. Then he went out, until he was in the vein of the gazelle, he killed Uqbah ibn Abi Mu'ayt, so Uqbah said when the Messenger of Allah, may Allah bless him and grant him peace, ordered his killing: Who will take care of the children, O Muhammad? He said: Hellfire. So he was killed by Asim ibn Thabit ibn Abi Al-Aqlah Al-Ansari, the brother of Banu Amr ibn Awf, as Abu Ubaidah ibn Muhammad ibn Ammar ibn Yasir told me.
Ibn Hisham mentioned him in “Al-Seerah” (2/297-298) then he said: “And it is said that Ali ibn Abi Talib killed him, according to what Ibn Shihab Al-Zuhri and other scholars told me.”
In Al-Bidayah by Al-Hafiz Ibn Kathir (3/305-306): “And Hammad bin Salamah said on the authority of Ata bin Al-Sa’ib on the authority of Al-Sha’bi who said: “When the Prophet (peace and blessings of Allah be upon him) ordered the killing of Uqbah, he said: ‘Will you kill me, O Muhammad, from among the Quraysh?’ He said: ‘Yes, do you know what this man did to me?’ He came while I was prostrating behind the Maqam, and he put his foot on my neck and nudged it, and he did not raise it until I thought my eyes would fall out, and he came another time with a sheep’s placenta and threw it on my head while I was prostrating, and Fatimah came and washed it off my head.”
I said: This is mursal.
In short, I did not find a chain of transmission for this story that would support the proof, despite its fame in the books of the Seerah, and not everything mentioned in it, and presented as a given, is in accordance with the approach of the people of Hadith from the established matters. ))

Assuming the story is true, there is no harm in what the Prophet, may God bless him and grant him peace, did, as Al-Nadr was one of the great infidels of Quraysh who tortured the Muslims and harmed the Prophet, may God bless him and grant him peace, and his companions in Mecca. This is what is mentioned in the same weak narration that was reported by Al-Waqidi .
We read from Al-Waqidi’s Maghazi, Part One:
“Khalid bin Al-Haitham, a client of Banu Hashim, told me, on the authority of Yahya bin Abi Katheer, who said: The Messenger of God, may God bless him and grant him peace, said: ‘None of you should attack his brother’s prisoner and kill him.’ When the prisoners were brought, Saad bin Muadh disliked that, so the Messenger of God, may God bless him and grant him peace, said: ‘O Abu Amr, it seems that it is difficult for you to know where the prisoners are being held. He said: Yes, O Messenger of Allah. It was the first battle in which we and the polytheists met, and I wanted Allah to humiliate them and to inflict heavy casualties on them. Al-Nadr ibn al-Harith had been taken prisoner by al-Miqdad on that day. When the Messenger of Allah, may Allah bless him and grant him peace, left Badr - and he was in al-Uthayl [(2)] - the prisoners were shown to him. He looked at al-Nadr ibn al-Harith and lost his sight [(3)], and he said: To a man next to him: Muhammad, by Allah, kill me, for he has looked at me with eyes in which there is death! Then he said to a man next to him: By Allah, this from you is nothing but terror. Then Al-Nadr said to Mus'ab bin Umair: O Mus'ab, you are the closest of those here to me in kinship. Tell your companion to treat me like one of my companions, for by Allah he will kill me if you do not do so. Mus'ab said: You used to say such and such in the Book of Allah, [and you used to say such and such about His Prophet] [(4)]. He said: O Mus'ab, let him treat me like one of my companions. If they are killed, I will be killed, and if he shows them favor, he shows me favor. Mus'ab said: You used to torture his companions. The

second aspect: Some scholars of old denied the killing of Al-Nadr ibn Al-Harith in a state of patience .
Ibn Ja'daba denied that Al-Nadr was killed in a state of patience and mentioned that he was wounded in the battle and mourned it, then he refused food and drink while he was in captivity until he died .
We read from the Classes of the Most Prominent Poets by Ibn Salam, may God have mercy on him, Part One:
((350 - I am Abu Khalifa, Ibn Salam told us, he said: Abaan bin Uthman told me, and it is the saying of Ibn Ishaq, that Abu Azza was taken prisoner on the day of Uhud, so he said: O Messenger of God, who is Ali? So the Prophet, may God bless him and grant him peace, said: (A believer is not stung from the same hole twice). And Abaan said: The Messenger of God, may God bless him and grant him peace, said: (Do not wipe your cheekbones in Mecca) saying: You deceived Muhammad twice and killed him.
So I mentioned that to Ibn Jadbah, so he said: He was not taken prisoner on the day of Uhud, nor was anyone else, and the Muslims were On that day, he was busy with not being captured, and his killing was not denied. He used to deny the killing of Al-Nadr bin Al-Harith on the day of Badr, and he said, “He was wounded and he mourned it, and he was a strong enemy, so he said, ‘I will not eat food or drink as long as I am in their hands.’ So he died.
I informed Abu Salama about what Ibn Ja’daba said about Abu ‘Azza, and he said, ‘ It has been said that the Prophet, may God bless him and grant him peace, did not kill anyone on the day of Badr, except for ‘Uqbah bin Abi Mu’ayt on the day of Badr. ’

Although this is not proven, it contradicts other weak narrations that explicitly state his killing.

Second: The proof of the killing of ‘Uqbah bin Abi Mu’ayt on the day of Badr .
We read from Sunan Abi Dawood, may God have mercy on him, the beginning of the Book of Jihad, the chapter on killing the captive patiently
2686 - Ali bin Al-Hussein Al-Ruqi narrated to us, Abdullah bin Jaafar Al-Ruqi narrated to me, Ubaidullah bin Amr narrated to me, on the authority of Zaid bin Abi Unaysah, on the authority of Amr bin Murrah, on the authority of Ibrahim, who said: Ad-Dahhak bin Qais wanted to employ Masruq, so Umara bin Uqbah said to him: Are you employing a man from the remnants of the killers of Uthman? So Masruq said to him: Abdullah bin Masoud narrated to us - and he was in our hearts a reliable hadith - that when the Prophet, may God bless him and grant him peace, wanted to kill your father, he said: Who will take care of the children? He said: “The Fire.” So I am pleased for you with what the Messenger of God, may God bless him and grant him peace, was pleased for you (3).

Sheikh Shuaib al-Arna’ut, may Allah have mercy on him, said in his graduation of Sunan Abi Dawood, may Allah have mercy on him:
((3) Its chain of transmission is authentic. Ibrahim: He is the son of Yazid al-Nakha’i, and Masruq: He is the son of al-Ajda’. It was narrated by Ibn Abi Asim in “al-Ahad wa al-Mathani” (565), al-Tahawi in “Sharh Mushkil al-Athar” (4514), al-Shashi in his “Musnad” (409), al-Tabarani in “al-Awsat” (2949), al-Hakim 2/124, and al-Bayhaqi 9/65 on the authority of Ubayd Allah ibn Amr al-Raqi, with this chain of transmission. Al-Hakim authenticated it and al-Dhahabi agreed with him.))

I say: There is no problem with what the Prophet, may Allah bless him and grant him peace, did with Uqbah ibn Abi Mu’ayt, as there is no harm in killing a disbelieving war criminal who is in captivity if he is one of the great enemies and their leaders, whose killing is in the interest of the Muslims and raises their word and shows their strength and at the same time humiliates the front of disbelief. So how about if his condition was… Like Uqbah, who incited against the Muslims and tortured them in Mecca and harmed the Prophet, may God bless him and grant him peace .
We read from Sahih Al-Bukhari, Part Five, Book of the Companions of the Prophet, may God bless him and grant him peace:
((3678 - Muhammad bin Yazid Al-Kufi told me, Al-Walid told us, on the authority of Al-Awza’i, on the authority of Yahya bin Abi Katheer, on the authority of Muhammad bin Ibrahim, on the authority of Urwah bin Al-Zubayr, who said:I asked Abdullah bin Amr about the worst thing that the polytheists did to the Messenger of Allah, may Allah bless him and grant him peace. He said: I saw Uqbah bin Abi Mu’ayt come to the Prophet, may Allah bless him and grant him peace, while he was praying. He put his cloak around his neck and choked him with it violently. Then Abu Bakr came and pushed him away from him. He said: “Would you kill a man because he says, ‘My Lord is Allah?’” {And he has come to you with clear proofs from your Lord} [Ghafir: 28]))

And we read from Sunan Ibn Majah, the introduction, part one:
((150 Ahmad bin Saeed Al-Darimi narrated to us, Yahya bin Abi Bakr narrated to us, Zaidah bin Qudamah narrated to us, on the authority of Asim bin Abi Al-Najoud, on the authority of Zur bin Hubaish, on the authority of Abdullah bin Masoud, who said: The first to declare their Islam were seven: the Messenger of God, may God bless him and grant him peace, Abu Bakr, Ammar, his mother Sumayyah, Suhaib, Bilal, and Al-Miqdad. As for the Messenger of God, may God bless him and grant him peace, God protected him with his uncle Abu Talib. As for Abu Bakr, God protected him with his people. As for the rest of them, the polytheists took them and dressed them in iron armor and melted them in the sun. There was not one of them who did not do what they wanted except Bilal, for he considered himself insignificant for the sake of God and he considered himself insignificant to his people. So they took him and gave him to the children, and they began to parade him in the valleys of Mecca while he was saying, “One, one.” )) It was authenticated by Imam Al-Albani, may Allah have mercy on him,
in Sahih and Da'if Sunan Ibn Majah. No one has the right to use the man-made laws against us, which they call the Geneva Conventions, for two reasons: First, they are not an argument against our Shari'ah or against what Allah the Almighty has revealed. Second, the man-made Geneva Conventions permit the killing of prisoners as a principle . We read Convention (III) relative to the Treatment of Prisoners of War. Geneva, 12 August 1949. ARTICLE 100 Prisoners of war and the Protecting Powers shall be informed as soon as possible of the offences which are punishable by the death sentence under the laws of the Detaining Power. Other offences shall not thereafter be made punishable by the death penalty without the concurrence of the Power upon which the prisoners of war depend. The death sentence cannot be pronounced on a prisoner of war unless the attention of the court has, in accordance with Article 87, second paragraph [ Link ], been particularly called to the fact that since the accused is not a national of the Detaining Power, he is not bound to it by any duty of allegiance, and that he is in its power as the result of circumstances independent of his own will. ARTICLE 101 If the death penalty is pronounced on a prisoner of war, the sentence shall not be executed before the expiration of a period of at least six months from the date when the Protecting Power receives, at an address indicated, the detailed communication provided for in Article 107 https://ihl-databases.icrc.org/appli...2?OpenDocument However, these covenants are not worth the plot of a goat in the face of what God Almighty has revealed Of the rulings, I only cite them to demonstrate the ignorance of those who rant about them.














Third: She threw her disease at me and slipped away!!! Killing the prisoners and the enemy’s top leaders in the Bible .

1. Killing the two Midianite princes, Orab and Ze’eb .
We read from the Book of Judges, Chapter 7
: ((19 Then Gideon and the hundred men who were with him came to the outskirts of the camp at the beginning of the middle watch. And they had set the guard, and they blew the trumpets and broke the pitchers that were in their hands. 20 Then the three companies blew the trumpets and broke the pitchers, and they held the torches in their left hand and the trumpets 21 And they stood every man in his place round about the camp; and the whole host ran and cried out and fled. 22 And the three hundred blew the trumpets, and the LORD set the sword of every man against his neighbor, and against all the host. And the host fled to Beth-shittah, to Zereda, to the border of Abel
. 23 Then the men of Israel gathered together from Naphtali, from Asher, and from all Manasseh, and pursued the Midianites.
24 Then Gideon sent messengers throughout all the hill country of Ephraim, saying, “Go down against the Midianites and take water from them as far as Beth-barah and the Jordan.” Then all the men of Ephraim gathered together and took the waters to Beth-barah and the Jordan. 25 And they seized the two princes of Midian, Oreb and Zeeb, and killed Oreb on the rock Oreb, and killed Zeeb in the winepress of Zeeb. And they pursued the Midianites and brought the heads of Oreb and Zeeb to Gideon from beyond the Jordan. )) 2. The killing of the two Midianite kings, Zebah and Zalmunna . We read from the Book of Judges, Chapter 8. 11 And Gideon went up by the way of the tent dwellers, east of Nobah and Jogbehah, and smote the host, and the host was secure. 12 And Zebah and Zalmunna fled, and he pursued them, and captured the two kings of Midian, Zebah and Zalmunna, and disturbed all the host. 13 And Gideon the son of Joash returned from the battle from the ascent of Heres. 14 And he captured a young man of the men of Succoth, And he asked him, and he wrote to him the princes and elders of Succoth, seventy-seven men. 15 And he came to the men of Succoth, and said, Behold Zebah and Zalmunna, with whom ye have taunted me, saying, Are the hands of Zebah and Zalmunna now in thine, that we should give bread to thy servants who are weary? 16 And he took the elders of the city, and the thorns of the wilderness, and the briers, and taught with them . 17 And he tore down the tower of Penuel, and slew the men of the city .













18 Then he said to Zebah and Zalmunna, “What about the men you killed at Tabor?” They said, “They are like you, every one
is like the sons of a king.” 19 “They are my brothers, my mother’s sons,” he said. “As the LORD lives, if you had spared them, I would not have killed you.”
20 Then he said to his firstborn, “Arise, kill them.” But the young man did not draw his sword, for he was afraid, because he was still a youth.
21 Then Zebah and Zalmunna said, “You rise and fall on us, for his strength is like that of a man.” And Gideon rose up and killed Zebah and Zalmunna, and took the crescents that were on the necks of their camels .

The New Testament praised the actions of Gideon, peace be upon him, and his struggle
. We read from the Epistle to the Hebrews, Chapter 11
: ((32 And what more shall I say? For time would fail me if I told of Gideon, and of Barak, and of Samson, and of Jephthah, and of David, and of Samuel, and of the prophets,
33 who by faith subdued kingdoms, and wrought righteousness, They received promises, they stopped the mouths of lions,
34 they quenched the power of fire, they escaped the edge of the sword, they became strong out of weakness, they became mighty in war, they defeated the armies of strangers, ))

This and may God’s prayers and peace be upon our master Muhammad and his family and companions