Khubayb’s Extraordinary Provision of Grapes in Captivity

The central scene in this report is deliberately small and focused: Khubayb ibn Adi is a captive in Mecca, physically restrained, yet an eyewitness sees an unexpected provision with him. The surrounding Bukhari narrative explains that Khubayb had been captured and brought to Mecca, where he remained in captivity until his captors decided to kill him. For this candidate, however, the miracle boundary is not his later prayer or martyrdom. It is the provision witnessed during his confinement.

The woman from the household in which Khubayb was held later described his character in unusually strong terms. She said that she had never seen a captive better than him. In the same testimony she recalled seeing him while he was fettered in iron. Despite that confinement, he was eating from a cluster of grapes.

The report immediately marks why the sight was extraordinary. According to her testimony, there was no fruit in Mecca at that time. The text does not say that someone secretly delivered the grapes, that Khubayb had stored them earlier, or that he produced them himself. Instead, the eyewitness gives her own interpretation plainly: it was provision Allah had provided for Khubayb.

That attribution is the heart of the event. The karamah is not framed as independent power belonging to Khubayb. He is the recipient of a provision whose ordinary source is not supplied by the report, and the person who actually saw the scene assigns the provision to Allah. This makes the safest public wording unusually straightforward: a captive Companion, restrained in iron, was seen eating a cluster of grapes when fruit was unavailable in Mecca, and the eyewitness called it provision from Allah.

Sahih al-Bukhari preserves this same underlying captivity account in more than one placement. These should not be multiplied into separate miracles. The repeated placement strengthens the textual visibility of the report but does not create independent events. Fath al-Bari later explains the vocabulary and cites additional narrative variants; it is useful commentary, not a separate eyewitness source.

The public account should also stop at the correct boundary. The same long hadith goes on to Khubayb’s two-rak‘ah prayer before execution, his supplication, and his martyrdom, while it also contains a separate report concerning protection of Asim’s body. Those are important parts of the larger historical narrative, but they are not the identity of CAND-0065. The identity here is the extraordinary grapes given to Khubayb during captivity and explicitly described as Allah’s provision.