Battle of Yamama: The Complete In-Depth Guide to One of Islam’s Most Consequential Battles
The Day the World Changed
The Battle of Yamama is one of the most consequential military engagements in the entire history of Islam, not because of its immediate military outcome, which was a decisive Muslim victory, but because of what it cost the Muslim community in human terms, and what that cost ultimately compelled the Ummah to do.
It was during the Battle of Yamama that so many of the Huffaz the companions of the Prophet Muhammad ﷺ who had memorised the entire Quran were martyred in a single day that it triggered an existential crisis about the preservation of the divine text. The question that arose in the aftermath of Yamama what happens to the Quran if the Huffaz continue to die in battle? led directly to the most important act of textual preservation in Islamic history: the compilation of the Quran into a single written Mushaf under the caliphate of Abu Bakr al-Siddiq (رضي الله عنه).
The Battle of Yamama was therefore not merely a military event. It was the catalyst for the preservation of the word of Allah in the form that every Muslim holds in their hands today.
This guide covers every dimension of the Battle of Yamama its historical context, the caliphate in whose tenure it occurred, the Hijri date, its location, who it was fought between, the false prophet Musaylima al-Kadhdhab, the key events of the battle, how many Sahaba and Huffaz were martyred, the pivotal role of Khalid ibn al-Walid (رضي الله عنه) and Wahshi ibn Harb, and the monumental legacy this battle left for the preservation of the Quran and the future of the Muslim Ummah.
Historical Context: The Riddah Wars and the World After the Prophet ﷺ
To understand the Battle of Yamama, it is essential to understand the world in which it was fought a world that had been turned upside down by the death of the Prophet Muhammad ﷺ in Rabi' al-Awwal, 11 AH.
The Death of the Prophet ﷺ and the Crisis of Apostasy
When the Prophet ﷺ passed away, the Arabian Peninsula was thrown into a crisis of faith, loyalty, and political authority unlike anything the Muslim community had previously faced. Many Arab tribes who had accepted Islam some out of genuine conviction, others out of political expediency began to apostatise or to refuse the payment of Zakat (obligatory charity) to the central Muslim authority in Madinah. Others followed charismatic false prophets who had emerged to exploit the power vacuum created by the Prophet's ﷺ death.
This wave of apostasy and rebellion is known in Islamic history as the Riddah (the Apostasy), and the military campaigns conducted by the first Caliph Abu Bakr al-Siddiq (رضي الله عنه) to suppress it are known as the Hurub al-Riddah — the Riddah Wars or the Wars of Apostasy.
Abu Bakr al-Siddiq's Resolve
The Battle of Yamama occurred in the tenure of Abu Bakr al-Siddiq (رضي الله عنه) the first Caliph of Islam. When the apostasy crisis erupted, many senior companions advised Abu Bakr to make concessions to accept the testimony of faith from the tribes without requiring Zakat, in order to preserve Muslim unity and avoid civil war. Abu Bakr refused with one of the most famous statements in Islamic political history:
"By Allah, I will fight those who differentiate between Salat and Zakat. By Allah, if they withhold even a rope that they used to give to the Messenger of Allah ﷺ as Zakat, I will fight them for it."
This resolve standing firm on the complete obligations of Islam even when it meant war is considered one of Abu Bakr's greatest contributions to the preservation of the religion. The Riddah Wars were fought entirely within his caliphate (11–12 AH), and the Battle of Yamama was the most significant and costly of all of them.
Who Was Musaylima al-Kadhdhab?
The Battle of Yamama was fought primarily against the followers of Musaylima ibn Habib known in Islamic history as Musaylima al-Kadhdhab (Musaylima the Liar). Understanding who he was is essential to understanding both the causes and the stakes of the battle.
Musaylima's Background and False Prophethood
Musaylima was from the Banu Hanifa tribe of the Yamama region in central Arabia. He had come to Madinah with a delegation of his tribe during the Prophet's ﷺ lifetime, reportedly in 9 or 10 AH, and had outwardly accepted Islam. However, even during his time in Madinah, there are narrations suggesting his insincerity. When he was brought before the Prophet ﷺ, the Prophet ﷺ reportedly held a palm branch in his hand and told him something to the effect that he would not receive from him more than what this branch represented.Ibn Umar (RA) reported:Musaylimah came to the Prophet ﷺ with another man.
After returning to Yamama, Musaylima declared himself a prophet claiming to receive divine revelation and that he was a co-prophet alongside Muhammad ﷺ. He even wrote a letter to the Prophet ﷺ declaring: "From Musaylima, the Messenger of Allah, to Muhammad, the Messenger of Allah. Peace be upon you. I have been made a partner with you in this matter." The Prophet ﷺ responded that the earth belongs to Allah and He gives it to whom He wishes.
Musaylima's "Revelations" and Mockery
The false revelations attributed to Musaylima were so obviously inferior and absurd that they became objects of mockery even in his own time. Classical sources preserve some of his claimed "revelations" ,crude, rhyming prose that attempted to imitate the style of the Quran but achieved nothing of its depth, wisdom, or beauty. Muslim scholars throughout history have cited these texts as a demonstration of the miraculous inimitability (I'jaz) of the Quran, that even the most ambitious human attempt to imitate it falls laughably short.
His Military Power
Despite the falseness of his claims, Musaylima was a dangerous and militarily formidable opponent. The Banu Hanifa were one of the largest and most powerful Arab tribes, and Musaylima commanded their loyalty. His tribal army is estimated by classical sources at between 40,000 and 100,000 fighters, an enormous force by the standards of the time, and a force that had already inflicted significant casualties on an initial Muslim force before the Battle of Yamama.
Sajah bint al-Harith The Female False Prophet
An interesting and often overlooked aspect of the Yamama context is that another false prophet, a woman named Sajah bint al-Harith from the Tamim tribe, was active in Arabia at approximately the same time. She had her own tribal following and declared her own prophethood. In one of the stranger episodes of the Riddah period, Sajah and Musaylima actually entered into a marriage alliance, with Musaylima reportedly exempting the Tamim from prayers and other obligations as part of the arrangement. Sajah later accepted Islam sincerely during the caliphate of Umar ibn al-Khattab (رضي الله عنه).
In Whose Tenure Did the Battle of Yamama Occur?
The Battle of Yamama occurred in the tenure of Abu Bakr al-Siddiq (رضي الله عنه), the first Caliph of Islam. It took place in 12 AH, approximately one year after the Prophet's ﷺ death.
Abu Bakr's caliphate lasted only approximately two years and three months (11–13 AH), but it was one of the most consequential periods in Islamic history. The Riddah Wars that he conducted ,including the Battle of Yamama, preserved the political and religious unity of the Muslim Ummah at the most critical juncture in its early existence. Without Abu Bakr's resolve and the military campaigns he authorised, the fledgling Islamic state could have fragmented into irrelevance within months of the Prophet's ﷺ death.
The Battle of Yamama was the largest and most costly single engagement of the Riddah Wars. It required the full deployment of the Muslim army's most capable military commander ,Khalid ibn al-Walid (رضي الله عنه), and resulted in casualties that shook the Muslim world.
When Was the Battle of Yamama Fought? (Hijri Date)
The Battle of Yamama was fought in 12 AH, during the caliphate of Abu Bakr al-Siddiq (رضي الله عنه). In the Gregorian calendar, this corresponds to approximately 632–633 CE, making it roughly one year after the death of the Prophet ﷺ.
The specific month most commonly cited in classical sources is that the battle occurred in the latter part of 11 AH or early 12 AH, with the majority of scholars settling on 12 AH as the year of the main engagement. The campaigns in the Yamama region had begun somewhat earlier as the apostasy crisis unfolded, but the decisive battle, the engagement that ended Musaylima's power, is dated to 12 AH.
Where Was the Battle of Yamama Fought? (Location)
The Battle of Yamama was fought in the Yamama region, an area in the central interior of the Arabian Peninsula, known today as the Riyadh region of Saudi Arabia. Yamama was and is one of the most fertile and agriculturally productive regions of central Arabia, characterised by oases, date palm groves, and settled agricultural communities, quite unlike the desert terrain of much of the surrounding peninsula.
The Specific Battlefield, Aqraba:
The main engagement of the Battle of Yamama is associated specifically with a place called Aqraba within the Yamama region. It was at Aqraba that the decisive confrontation between the Muslim army and Musaylima's forces took place.
The Garden of Death (Hadiqat al-Mawt):
The most famous geographic feature associated with the Battle of Yamama is a walled garden or enclosure within the Aqraba area, known in Arabic as Hadiqat al-Mawt (حَدِيقَةُ الْمَوْتِ )(the Garden of Death). This was the location of the final, most ferocious phase of the battle, in which Musaylima and his last fighters made their final stand. It is described in classical sources as a walled enclosure into which the remnants of Musaylima's army retreated when the open battle turned against them. The Muslim army's assault on this garden, and Musaylima's death within it ,was the concluding act of the battle and of the false prophethood itself.
The Yamama region is located approximately 600–700 kilometres east of Madinah. In the modern geography of Saudi Arabia, the area corresponds broadly to the Riyadh Province, with the ancient Yamama associated with settlements near the present-day city of Al-Kharj southeast of Riyadh.
Battle of Yamama Was Fought Between Whom?
The Battle of Yamama was fought between the Muslim army of the Islamic state under Caliph Abu Bakr al-Siddiq (رضي الله عنه), commanded in the field by Khalid ibn al-Walid (رضي الله عنه), and the apostate forces of the Banu Hanifa tribe under the leadership of the false prophet Musaylima al-Kadhdhab.
This was therefore a battle fought not against external enemies of Islam but against internal apostasy a rebellion against the Islamic state and a challenge to the prophethood of Muhammad ﷺ from within the Arabian Peninsula itself.
The Banu Hanifa were formidable opponents. They were numerous, they were fighting on familiar home territory, they were motivated by both tribal loyalty and the fanatical conviction that Musaylima instilled in his followers, and they had already demonstrated military capability by inflicting significant casualties on an earlier Muslim force.
Who Was the Commander of the Muslim Army at Yamama?
The commander of the Muslim army at the Battle of Yamama was Khalid ibn al-Walid (رضي الله عنه) ,one of the greatest military commanders in Islamic history, known by the title Sayf Allah al-Maslul (the Drawn Sword of Allah), a title given to him by the Prophet ﷺ himself.
Khalid ibn al-Walid's appointment to lead the Yamama campaign was entirely fitting. He had accepted Islam in 8 AH and immediately became one of the Muslim army's most effective commanders. At the Battle of Mu'tah (8 AH), his tactical genius had prevented the complete destruction of a Muslim force of 3,000 facing a Byzantine army of tens of thousands. After the conquest of Makkah and the Battle of Hunain, he participated in nearly every major military action of the Prophet's ﷺ final years.
When the Riddah crisis erupted, Abu Bakr (رضي الله عنه) deployed Khalid as the primary military instrument of the state's response. Khalid conducted several successful campaigns against apostate and rebellious tribes before being directed against Musaylima at Yamama.
The Sub-commanders:
Under Khalid's overall command, the Muslim army at Yamama also included significant Ansari leadership. Thabit ibn Qays al-Ansari (رضي الله عنه), the official spokesperson (khatib) of the Ansar and a companion of the highest rank commanded the Ansari contingent. He was martyred during the battle, dying with extraordinary courage after tying himself to a position in the earth so that he could not flee.
Shurahbil ibn Hasanah (رضي الله عنه) had commanded an earlier expedition against Yamama before Khalid's arrival and had suffered significant casualties, which made the need for Khalid's overwhelming force even more urgent.
The Course of the Battle: How It Was Fought
The Initial Encounter and Early Muslim Setbacks:
Before Khalid's army arrived at full strength, an earlier Muslim force under Shurahbil ibn Hasanah had engaged Musaylima's army and suffered significant reverses. This demonstrated that Musaylima's Banu Hanifa fighters were not to be underestimated, they were experienced, numerous, and fighting with the fervor of those who believed (however falsely) in their prophet's divine mandate.
Khalid's (R.A) Arrival and Strategic Preparation:
When Khalid arrived with the main Muslim force, estimated by classical sources at between 10,000 and 13,000 fighters, he organised the army carefully before engaging. He reorganised the tribal units to prevent the confusion of identities in battle (so each group would know exactly which section was theirs and could maintain cohesion), and he deployed his forces for maximum tactical effectiveness.
The Opening of the Battle:
The battle began with the Muslim army pushing into engagement with Musaylima's much larger force. In the initial stages, Musaylima's army actually pushed the Muslims back significantly. Some narrations record that the fighting reached as close as the Muslim camp ,a moment of genuine crisis in which the Muslim army's position was seriously threatened.
At one point, the pressure was so intense that some Muslims were pushed back toward the Prophet's ﷺ former companions' tents. This near-reversal galvanised the Muslim army.Senior companions rallied the fighters with urgent cries, calling them to account before Allah and reminding them that the Qur’an demanded action, not retreat.
The Turning of the Battle:
The tide began to turn when the Muslim army's superior discipline, tactical coordination under Khalid's command, and the extraordinary individual courage of the Sahaba began to overwhelm Musaylima's forces. The Banu Hanifa, despite their numbers, began to give ground.
The Retreat to Hadiqat al-Mawt:
As the Muslim forces pressed forward, the remnants of Musaylima's army, along with Musaylima himself, retreated into the walled garden of Aqraba, later called Hadiqat al-Mawt (the Garden of Death). This garden became the site of the final and most savage fighting of the entire battle.
The Breach of the Garden:
Al-Bara ibn Malik al-Ansari ﷺ , the brother of Anas ibn Malik, and a companion known for his extraordinary personal courage, reportedly asked his companions to lift him over the garden wall so he could open the gate from inside. Knowing he was almost certainly walking into death, he was thrown over the wall. He fought those inside, reached the gate, and opened it, taking severe wounds in the process but allowing the Muslim army to flood in.
The Death of Musaylima:
Inside Hadiqat al-Mawt, the fighting was at its most intense and the casualties among the Sahaba were devastating. Musaylima was eventually killed, and the manner of his killing is one of the most historically documented moments of the battle. He was struck by Wahshi ibn Harb ﷺ the same man who had killed Hamza ibn Abd al-Muttalib (رضي الله عنه), the Prophet's ﷺ uncle, at the Battle of Uhud while still a pagan. After accepting Islam, Wahshi had lived with the guilt of having killed the Prophet's ﷺ beloved uncle. When Musaylima emerged as the greatest enemy of Islam after the Prophet's ﷺ death, Wahshi vowed to use the same skill, his extraordinary ability with the javelin, to kill the greatest enemy of Islam and thereby atone for his earlier act.
Wahshi's own narration of Musaylima's death is preserved in classical sources: he identified Musaylima in the chaos of the battle and threw his javelin, striking him fatally. Some narrations indicate that a companion from the Ansar struck him simultaneously with a sword. With the death of Musaylima, the battle effectively ended. His followers, seeing their prophet and leader fall, broke and were killed or captured. The false prophethood of Musaylima al-Kadhdhab was extinguished.
How Many Sahaba Were Martyred in the Battle of Yamama?
The Battle of Yamama resulted in the martyrdom of approximately 1,200 to 1,500 Muslims according to the most widely cited classical sources, with some narrations giving numbers as high as 2,000. This was by far the largest single-day loss of life among the Sahaba in any military engagement after the Prophet's ﷺ death, and among the highest casualty figures of the entire early Islamic period.
Among those martyred at Yamama were companions of the highest rank, men who had been with the Prophet ﷺ from the earliest days of Islam, who had prayed with him, fought with him, memorised the Quran directly from him, and who represented an irreplaceable link to the Prophetic generation.
Notable Companions Martyred at Yamama:
Thabit ibn Qays al-Ansari (رضي الله عنه)
The official khatib (spokesperson) of the Ansar, one of the Prophet's ﷺ closest companions in Madinah. He was martyred after tying himself to the ground so that he could not retreat from his position, an act of extraordinary courage and commitment.
Thabit ibn Qays al-Ansari (رضي الله عنه)
The official khatib (spokesperson) of the Ansar, one of the Prophet's ﷺclosest companions in Madinah. He was martyred after tying himself to the ground so that he could not retreat from his position, an act of extraordinary courage and commitment.
Salim Mawla Abi Hudhayfah )(رضي الله عنه)
One of the four companions specifically identified by the Prophet ﷺ as people from whom the Quran should be learned. This recommendation recorded in Sahih al-Bukhari identifies him as one of the premier Quranic authorities of the Prophetic generation. His death at Yamama was among the most keenly felt losses. He too was reported to have held the Muslim standard and refused to retreat even as his hand was cut, switching the standard to the other hand and continuing to hold it until he fell.
Abu Hudhayfah ibn Utbah (رضي الله عنه)
One of the early migrants to Abyssinia and a companion of the highest seniority, who had been Muslim since the earliest years of Islam in Makkah. His adopted son and the standard-bearer Salim were both martyred together at Yamama.
ne of the premier Quranic authorities of the Prophetic generation. His death at Yamama was among the most keenly felt losses. He too was reported to have held the Muslim standard and refused to retreat even as his hand was cut, switching the standard to the other hand and continuing to hold it until he fell.
Al-Bara ibn Malik al-Ansari (رضي الله عنه)
The total number of Ansari martyrs is reported at around 300, with the Muhajiroon and others making up the rest of the approximately 1,200–1,500 total.
How Many Huffaz Were Martyred in the Battle of Yamama?
This is one of the most frequently asked questions about the Battle of Yamama, and the answer to it is the key to understanding why this battle changed the entire course of Quranic preservation history.
The classical and most widely cited figure is that approximately 70 Huffaz (memorisers of the Quran) were martyred at the Battle of Yamama. Some narrations give the figure as 500, and some give lower numbers, but the figure of 70 is the most consistently cited in the major Hadith and historical sources and is the figure that is most widely accepted among Islamic scholars.
The significance of this number requires context. The Quran had been preserved primarily through memorisation during the lifetime of the Prophet ﷺ . The Prophet ﷺ himself, his scribes, and the companions had memorised it, but the written records were scattered across various materials (palm leaves, bones, flat stones, pieces of leather) and were not compiled into a single organised text. The primary guarantee of the Quran's accuracy and completeness lay in the living memories of the Huffaz.
The death of 70 Huffaz in a single battle was therefore not merely a military or personal tragedy. It was a warning signal about the fragility of oral-only preservation. If such a battle could claim 70 Huffaz in one day, what would happen if multiple such battles occurred? At that rate, within a generation, the living chain of memorisation could be irreparably weakened.
It was this concern articulated with urgency by Umar ibn al-Khattab (رضي الله عنه) to Abu Bakr al-Siddiq (رضي الله عنه) in the immediate aftermath of Yamama that became the direct catalyst for the compilation of the Quran into a single written Mushaf.
Aftermath of the Battle of Yamama
The Death of Musaylima and the End of the Banu Hanifa Rebellion:
With Musaylima dead and his army destroyed, the Banu Hanifa tribe returned to Islam collectively. The threat of the false prophethood in Yamama was permanently eliminated. Unlike some other apostate tribes who were treated more harshly, the Banu Hanifa were accepted back into the Muslim community after their defeat, and they subsequently became an important part of the expanding Muslim Ummah, producing scholars, soldiers, and governors in the generations that followed.
The Continuation of the Riddah Wars:
While the Battle of Yamama was the largest and most significant engagement of the Riddah Wars, other campaigns continued across Arabia. Khalid ibn al-Walid (رضي الله عنه) was subsequently sent to deal with remaining pockets of apostasy and rebellion before eventually being redirected to the Iraqi frontier as the Muslim conquests beyond Arabia began. By the end of Abu Bakr's short caliphate, the Arabian Peninsula had been unified under Islam, a feat that would form the foundation for the extraordinary expansion of the Islamic world under Umar ibn al-Khattab (رضي الله عنه).
Abu Bakr's Death and the Mushaf's Safekeeping:
Abu Bakr al-Siddiq (رضي الله عنه) passed away in 13 AH, only approximately one year after the Battle of Yamama and the completion of the Quranic compilation. The Mushaf he had commissioned was given to Umar ibn al-Khattab (رضي الله عنه) and then to Hafsa bint Umar (رضي الله عنه), where it remained until the Uthmanic standardisation approximately two decades later.
Importance and Legacy of the Battle of Yamama
The importance of the Battle of Yamama operates on multiple levels simultaneously, and its legacy is arguably more significant than its immediate military outcome:
1. Preservation of Islamic Unity
The defeat of Musaylima and the suppression of the Riddah preserved the political and religious unity of the Muslim Ummah at its most critical moment. Had Abu Bakr's resolve wavered, had Khalid's army been defeated, the Islamic state could have fragmented into competing tribal and religious factions within a year of the Prophet's ﷺ death. The Battle of Yamama prevented this.
2. The Direct Catalyst for Quranic Compilation
The martyrdom of approximately 70 Huffaz at Yamama was the direct and documented trigger for the compilation of the Quran into a single written Mushaf. This is not a secondary or indirect connection, it is a primary, historically attested chain of causation recorded in Sahih al-Bukhari. The Battle of Yamama is therefore inseparable from the history of the Quran's physical preservation.
3. The Proof of Prophethood Through Contrast
The false prophethood of Musaylima al-Kadhdhab, and its complete and permanent destruction at Yamama, stands as one of the most powerful proofs of the authenticity of the Prophet Muhammad's ﷺ prophethood. While Musaylima's movement was extinguished within a year of emerging at full strength, the prophethood of Muhammad ﷺ produced a civilisation that transformed the world and continues to define the lives of nearly 2 billion people. The contrast could not be more absolute.
4. The Model of Abu Bakr's Leadership
Abu Bakr al-Siddiq's handling of the Riddah crisis, including the decision to fight at Yamama, established the model of principled Islamic governance: that the integrity of the religion takes precedence over political expediency, that the obligations of Islam are not negotiable, and that the unity of the Ummah requires both spiritual commitment and political will.
5. The Martyrs as Custodians of the Quran
The Huffaz who died at Yamama gave their lives carrying the Quran in their hearts. Their martyrdom ,and the alarm it caused, paradoxically ensured that the Quran would be preserved in written form with a rigour and permanence that oral transmission alone could never guarantee. They are therefore, in a profound sense, the companions whose deaths contributed most directly to the preservation of Islam's primary source.
Short Summary of the Battle of Yamama
The Battle of Yamama was fought in 12 AH, during the caliphate of Abu Bakr al-Siddiq (رضي الله عنه), between the Muslim army under Khalid ibn al-Walid (رضي الله عنه)and the apostate Banu Hanifa tribe led by the false prophet Musaylima al-Kadhdhab. It took place in the Yamama region of central Arabia (modern Riyadh Province, Saudi Arabia), with the decisive engagement at Aqraba and the final battle at the walled enclosure known as Hadiqat al-Mawt (the Garden of Death). Approximately 1,200–1,500 Muslims were martyred, including approximately 70 Huffaz of the Quran. Musaylima was killed by Wahshi ibn Harb (رضي الله عنه). The martyrdom of so many Huffaz directly triggered the compilation of the Quran into a single written Mushaf under Zayd ibn Thabit (رضي الله عنه), authorised by Abu Bakr (رضي الله عنه) after persistent urging from Umar (رضي الله عنه). This Mushaf became the basis for the Uthmanic standardisation and is the text of the Quran held by Muslims today.
Frequently Asked Questions About the Battle of Yamama
Q1.When was the Battle of Yamama fought in Hijri?
The Battle of Yamama was fought in 12 AH, during the caliphate of Abu Bakr al-Siddiq (رضي الله عنه), corresponding to approximately 632–633 CE.
Q2.In whose tenure did the Battle of Yamama occur?
The Battle of Yamama occurred in the tenure of Abu Bakr al-Siddiq (رضي الله عنه), the first Caliph of Islam.
Q3.Who was the Battle of Yamama fought between?
It was fought between the Muslim army of the Islamic state under Khalid ibn al-Walid (رضي الله عنه) and the apostate Banu Hanifa tribe under the false prophet Musaylimah al-Kadhdhab.
Q6.How many Huffaz died in the Battle of Yamama?
Approximately 70 Huffaz (memorisers of the Quran) were martyred at the Battle of Yamama, according to the most widely cited classical sources.
Q4.Where was the Battle of Yamama fought?
In the Yamama region of central Arabia, corresponding to the modern Riyadh Province of Saudi Arabia. The decisive engagement took place at Aqraba, with the final battle at the walled enclosure called Hadiqat al-Mawt (the Garden of Death).
Q5.How many Sahaba were martyred in the Battle of Yamama?
Approximately 1,200 to 1,500 Sahaba were martyred ,the highest single-day casualty figure among the companions after the Prophet's ﷺ
death.
Q6.How many Huffaz died in the Battle of Yamama?
Approximately 70 Huffaz (memorisers of the Quran) were martyred at the Battle of Yamama, according to the most widely cited classical sources.
Q7.What was the consequence of the Huffaz being martyred at Yamama?
Their martyrdom directly triggered Umar ibn al-Khattab's urgent call to Abu Bakr to compile the Quran into a single written Mushaf, leading to the most important act of textual preservation in Islamic history, carried out by Zayd ibn Thabit (رضي الله عنه).
Q8.Who killed Musaylima at the Battle of Yamama?
Musaylima al-Kadhdhab was killed by Wahshi ibn Harb (رضي الله عنه) the same companion who had killed Hamza ibn Abd al-Muttalib at the Battle of Uhud before accepting Islam.
Q9Who commanded the Muslim army at the Battle of Yamama?
The overall commander was Khalid ibn al-Walid (رضي الله عنه), known as Sayf Allah al-Maslul (the Drawn Sword of Allah).
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