While the Messenger of Allah ﷺ was prostrating with a group of Quraysh around him, Uqba bin Abu Muayt came carrying the placenta of a slaughtered camel and threw it onto the back of the Messenger of Allah ﷺ. He did not raise his head, until Fatimah came and removed it from his back, then she invoked a curse upon whoever had done this.He said, "O Allah, deal with the chiefs of Quraysh: Abu Jahl bin Hisham, Utba bin Rabia, Shayba bin Rabia, Uqba bin Abu Muayt, and Umaya bin Khalaf or Ubayy bin Khalaf."Shuba, the one uncertain about the name, narrated this to us. He said, "I saw them all killed on the day of Badr and thrown into a well, except for Umaya, or Ubayy, whose limbs came apart, so he was not thrown into the well."
حدثنا محمد حدثنا شعبة عن أبي إسحاق عن عمرو بن ميمون
بينما رسول الله ﷺ ساجد وحوله ناس من قريش إذ جاء عقبة بن أبي معيط بسلى جزور فقذفه على ظهر رسول الله ﷺ فلم يرفع رأسه فجاءت فاطمة فأخذته من ظهره ودعت على من صنع ذلك قال فقال اللهم عليك الملأ من قريش أبا جهل بن هشام وعتبة بن ربيعة وشيبة بن ربيعة وعقبة بن أبي معيط وأمية بن خلف أو أبي بن خلف حدثنا شعبة الشاك قال فلقد رأيتهم قتلوا يوم بدر فألقوا في بئر غير أن أمية أو أبيا تقطعت أوصاله فلم يلق في البئر
Its isnad is sahih. Muslim also related it, 2:67–68, through Muhammad bin Jafar from Shuba, and through other routes as well. Bukhari and Nasai also related it, as noted in Dhakhair 4803."Shuba the doubter" means that he was uncertain whether one of them was Umaya bin Khalaf or Ubayy bin Khalaf. In manuscript H it reads, "he related to us, Shuba the doubter"! But the addition of the phrase "he related to us" has no meaning here, it is a mistake, and it is not found in manuscript K.Sala, with a fatha on the sin. Ibn Athir said, "It is the thin membrane in which the child emerges wrapped, from its mother's womb." It has also been said that in livestock it is called sala, while in humans it is called the placenta. The first explanation is more fitting, because the placenta comes out after the child, and the child is not inside it when it emerges.The word sala is written with a ya, as stated in Lisan al-Arab, but in both original manuscripts here it is written with an alif, and likewise in Sahih Muslim, so we have kept it as it is, since both forms are acceptable.