Quraysh had wailed in mourning over their slain, but then they regretted it and said, "Do not lament over them, for word will reach Muhammad and his companions, and they will gloat over you."Among the captives was Abu Wadaah bin Subayrah al-Sahmi, and the Messenger of Allah ﷺ said, "He has a son in Mecca who is a clever merchant of considerable wealth. It is as though I see him already coming to you with the ransom for his father."When Quraysh said what they said about the ransom, Muttalib said, "By Allah, you speak the truth. If you do this, they will demand more from you." Then he slipped away by night, came to Medina, and ransomed his father for four thousand dirhams.
كانت قريش ناحت قتلاها، ثم ندمت، وقالوا: لا تنوحوا عليهم فيبلغ ذلك محمدا وأصحابه، فيشمتوا بكم. وكان في الأسرى أبو وداعة بن صبيرة السهمي، فقال رسول الله ﷺ: إن له بمكة ابنا تاجرا كيسا ذا مال كأنكم به قد جاءكم في فداء أبيه فلما قالت قريش في الفداء ما قالت قال المطلب: صدقتم والله لئن فعلتم ليتأرب عليكم، ثم انسل من الليل، فقدم المدينة، ففدى أباه بأربعة ألف درهم.
Tabarani related it in Al-Kabir (14/203–204) through two paths from Jareer bin Hazim, who said, Ibn Ishaq narrated to us, who said, Yahya bin Abbad narrated to me, from his father, from Abdullah bin Zubayr, who said, then he mentioned it.Haythami said in Al-Majma (6/90), "Tabarani related it and its narrators are trustworthy." I say, its chain is hasan because of Ibn Ishaq, and Diya also related it through this same path in Al-Mukhtarah (9/312–313). However, Ibn Hisham mentioned it in his Sirah (1/647–648) from Muhammad bin Ishaq as a mursal report, meaning he did not mention "Abdullah bin Zubayr" in it.As for what has been related from Ibn Abbas, that the Prophet ﷺ set the ransom for the people of pre-Islamic ignorance on the day of Badr at four hundred, this contains an irregularity. Abu Dawud (2691), Nasai in Al-Kubra (8607), Hakim (2/125), and Bayhaqi (6/321–322) related it through the path of Abdul-Rahman bin Mubarak Ayshi, who said, Sufyan bin Habib narrated to us, who said, Shubah narrated to us, from Abu Anbas, from Abu Shatha, from Ibn Abbas, then he mentioned it. Hakim said, this is a sahih hadith meeting the conditions of the two sheikhs.I say, it is not as he said, for Abu Anbas, who is Kufi the elder, is not among the narrators of the two sheikhs, and no one has affirmed him as trustworthy. This is why Hafiz said of him, "acceptable," meaning when corroborated, and he was not corroborated on this. In his statement "four hundred" there is an irregularity and a deviation. What is preserved is "four thousand," as mentioned previously.