Al-Bidayah wa an-Nihayah - Ibn Kathir - (3/336)

Al-Bidayah wa an-NihayahIbn Kathir

He had already received her ‘uqr—that is, her bridal dower—from al-Walīd. When al-Walīd died, the Banū Makhzūm set upon the tribe of Khuzāʿah, demanding the blood-money for him. They said, “It was the arrow of your man that killed him.” Khuzāʿah refused, and the two sides exchanged lampoons until the matter became heated. In the end Khuzāʿah paid part of the blood-money, a settlement was reached, and they withdrew from one another.

Ibn Isḥāq (1) said: Hishām ibn al-Walīd then fell upon Abū Uzayhir in the market of Dhū al-Majāz and killed him; Abū Uzayhir was a man of rank among his people. His daughter was married to Abū Sufyān, and this took place after Badr. Yazīd ibn Abī Sufyān, while his father was away, rallied the people on behalf of the Banū Makhzūm. When Abū Sufyān returned he was angered by what his son had done, reproached him—[struck him, paid the blood-money for Abū Uzayhir, and said to him, “Would you have Quraysh kill one another over a man from Daws?”] (2).

Ḥassān ibn Thābit composed a poem urging Abū Sufyān to seek vengeance for the blood of Abū Uzayhir, whereupon Abū Sufyān said, “How evil is Ḥassān’s notion that we should slay one another when our nobles already fell on the day of Badr.”

When Khālid ibn al-Walīd accepted Islam and was present at al-Ṭāʾif with the Messenger of Allah ﷺ, he asked him about his father’s usury that was still owed by the people of al-Ṭāʾif.

Ibn Isḥāq (4) said: I was told by some scholars that the following verses were revealed on that occasion: “O you who believe, fear Allah and give up what remains of usury, if you are truly believers” (al-Baqarah 2:278) and the verses that follow.

Ibn Isḥāq (4) also said: We know of no remaining vendetta among the Banū Uzayhir once Islam had come between people, except that Dirār ibn al-Khaṭṭāb ibn Mirdās al-Aslamī set out with a group from Quraysh to the territory of Daws. They lodged with a woman called Umm Ghaylān, a freedwoman of Daws who used to braid women’s hair and prepare brides. The people of Daws wanted to kill them in retaliation for Abū Uzayhir, but Umm Ghaylān and the women with her shielded them and prevented it.

Al-Suhaylī (5) said: It is reported that she placed him beneath her coat of mail, pressing him to her body.

Ibn Hishām (6) said: In the caliphate of ʿUmar ibn al-Khaṭṭāb, Umm Ghaylān came to him, thinking Dirār was his brother. ʿUmar said, “He is my brother only in Islam, but I recognize the favor you showed him,” and he granted her a stipend as a wayfarer in need.

Ibn Hishām added: On the Day of Uḥud Dirār ibn al-Khaṭṭāb had pursued ʿUmar ibn al-Khaṭṭāb, striking him with the flat of his spear and saying, “Run, son of al-Khaṭṭāb; I do not wish to kill you.” ʿUmar—may Allah be pleased with him—never forgot that act of forbearance after he had embraced Islam.

(1) In Sirah Ibn Hisham (vol. 1, p. 413) and al-Rawḍ (vol. 2, p. 164). (2) In manuscript Ḥ the text between the parentheses is missing. (3) In the printed edition it is omitted; the confirmed reading is that of the printed edition and Sirah Ibn Hisham. (4) In Sirah Ibn Hisham (vol. 1, p. 414) and al-Rawḍ (vol. 2, p. 165). (5) In al-Rawḍ (vol. 2, p. 168), with the reading “li-ḍarar?” (i.e. “for harm?”). (6) In al-Sirah al-Nabawiyyah (vol. 1, p. 415) and al-Rawḍ (vol. 2, p. 166).

وكان قد قبض عُقْرَها منه، وهو صَدَاقُها - فلما مات الوليد وثَبَتَ بنو مخزوم على خُزَاعة يلتمسون منهم عَقْلَ الوليد، وقالوا: إنما قتله سَهْمُ صاحبكم، فأبَتْ عليهم خُزَاعة ذلك حتى تقاولوا أشعارًا، وغَلُظَ بينهم الأمر. ثم أعطَتْهم خزاعةُ بعض العَقْل واصطلحوا وتحاجزوا. قال ابن إسحاق (١) : ثم عَدَا هشامُ بن الوليد على أبي أُزَيهر وهو بسوق ذي المَجَاز فقتله، وكان شريفًا في قومه. وكانت ابنته تحت أبي سفيان - وذلك بعد بدر - فعمد يزيدُ بن أبي سفيان فجمع الناس لبني مخزوم وكان أبوه غائبًا، فلما جاء أبو سفيان غاظه ما صنَعَ ابنُه يزيد فلامه على ذلك [وضربه وودى أبا أزيهر وقال لابنه: أعمدت إلى أن تقتل قريش بعضها بعضًا في رجل من دوس] (٢) ؟ وكتب حسان بنُ ثابت قصيدةً له يُحَرِّض (٣) أبا سفيان في دم أبي أُزيهر، فقال: بئس ما ظنَّ حسان أن يقتل بعضنُا بعضًا وقد ذهب أشرافُنا يوم بَدْر. ولما أسلم خالدُ بن الوليد وشهد الطائف مع رسول الله ﷺ سأله في رِبا أبيه من أهل الطائف. قال ابن إسحاق (٤) : فذكر لي بعضُ أهل العلم أنَّ هؤلاء الآيات نزلْنَ في ذلك: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ [البقرة: ٢٧٨] وما بعدها. قال ابن إسحاق (٤) : ولم يكنْ في بني أُزَيهِر ثأرٌ نعلمه حتى حجَزَ الإسلامُ بين الناس، إلا أنَّ ضِرار بن الخطاب بن مِرْداس الأسلمي خرج في نفرٍ من قريشٍ إلى أرض دَوْس، فنزلوا على امرأةٍ يُقال لها: أم غيلان مولاة لدوس، وكانت تمشُط النساء وتجهز العرائس، فأرادتْ دَوْس قتلَهم بأبي أُزيهر فقامتْ دونه أُمُّ غَيْلان ونسوةٌ كُنَّ معها حتى منعَتْهم. قال السهيلي (٥) : يقال: إنها أدخلته بين درعها وبدنها. قال ابنُ هشام (٦) : فلما كانت أيام عمر بن الخطاب أتَتْهُ أمُّ غَيْلان وهي ترى أنَّ ضرارًا أخوه، فقال لها عمر: لستُ بأخيه إلا في الإسلام، وقد عرفتُ منَّتك عليه، فأعطاها على أنها بنتُ سَبيل. قال ابنُ هشام: وكان ضرارُ بن الخطاب لحق عمر بن الخطاب يوم أُحُد فجعل يضربُه بعَرْض الرمح ويقول: انج يا ابنَ الخطاب لا أقتلك. فكان عمر يعرفُها له بعد الإسلام (رضي الله عنه) .

(١) في سيرة ابن هشام (١/ ٤١٣) والروض (٢/ ١٦٤). (٢) سقط ما بين المعقوفين من ح. (٣) في ط: يحض. والمثبت من ط وسيرة ابن هام. (٤) في سيرة ابن هشام (١/ ٤١٤) والروض (٢/ ١٦٥). (٥) في الروض (٢/ ١٦٨) والقول فيه لضرار؟ (٦) في السيرة النبوية (١/ ٤١٥) والروض (٢/ ١٦٦).