Al-Bidayah wa an-NihayahIbn Kathir

I say: Ibn al-Barqī was correct in maintaining that he related no more than two ḥadīths, and Allah knows best.

Among that company is the venerable Companion Khalid ibn Saʿīd ibn al-ʿĀṣ ibn Umayyah ibn ʿAbd Shams ibn ʿAbd Manāf, Abū Saʿīd al-Umawī. He accepted Islam early on—according to one report three or four days after Abū Bakr, and at most five days later. They recount that the reason for his embracing the faith was a dream in which he saw himself standing on the brink of Hell—whose vastness only Allah truly knows. He said that it appeared as though his father was pushing him into it while the Messenger of Allah, peace and blessings be upon him, was holding his hand to keep him from falling. When he related this dream to Abū Bakr al-Ṣiddīq, may Allah be pleased with him, Abū Bakr said, “Good has been intended for you: that is the Messenger of Allah—follow him and you will be saved from what you fear.” Khalid thereupon went to the Messenger of Allah, peace and blessings be upon him, and embraced Islam.

When his father learned of his conversion he became furious, struck him with the staff in his hand until it broke over his head, expelled him from the house, cut off his provisions, and forbade the rest of his sons to speak to him. Khalid therefore remained constantly with the Messenger of Allah, peace and blessings be upon him, night and day. His brother ʿAmr later accepted Islam as well. When the believers migrated to Abyssinia, the two of them migrated with them. Khalid was the one who concluded the marriage contract of Umm Ḥabībah to the Messenger of Allah, peace and blessings be upon him, as has been mentioned. They subsequently returned from Abyssinia with Jaʿfar and reached the Prophet at Khaybar after it had been conquered; on the advice of the Muslims he allotted them shares of the booty. Their brother Abān ibn Saʿīd also came and was present at the conquest of Khaybar, as noted earlier. The Messenger of Allah, peace and blessings be upon him, would appoint them to various offices.

During the caliphate of Abū Bakr they went forth to Syria for jihad, and Khalid was killed at Ajnadayn—some say at Marj al-Ṣuffar. Allah knows best.

ʿAtīq ibn Yaʿqūb reported: ʿAbd al-Malik ibn Abī Bakr told me, from his father, from his grandfather, from ʿAmr ibn Ḥazm, that Khalid ibn Saʿīd wrote, on behalf of the Messenger of Allah, peace and blessings be upon him, the following document:

“In the name of Allah, the Most Gracious, the Most Merciful. This is what Muhammad, the Messenger of Allah, has granted to Rāshid ibn ʿAbd Rabb al-Sulamī: he has granted him two bow-shots of land and another bow-shot by the rock at Ruhāṭ. Whoever encroaches upon it shall have no right thereto, whereas his right remains inviolate. Written by Khalid ibn Saʿīd.”

(1) His biography appears in Nasab Quraysh (pp. 174–175), al-Istiʿāb (p. 42), Tārīkh Dimashq: al-Sīrah, Majmaʿ Dimashq (2/333), Asad al-Ghabah (2/97), al-Isābah (1/40), and Badrān (5/48–55). (2) The phrase does not appear in the printed edition. (3) In the printed edition, “waqifan” is an error. (4) This phrase is an addition not found in manuscript A. (5) The printed edition reads “hajar.” (6) Tārīkh Dimashq: al-Sīrah, Majmaʿ Dimashq (2/933). (7) Manuscript A reads “al-Salāmī,” a corruption (see al-Isābah 2/434). (8) The printed edition reads “‘alwatayn wa ‘alwa,” both corruptions. The term ghulwa denotes the distance of an arrow’s shot (see al-Lisān under “ghalu”). (9) Ruḥāt: a location three nights’ journey from Mecca (cf. Mu‘jam al-Bidān: “Ruḥāt”). (10) Manuscript A and the printed edition read “khafahu,” a corruption.
قلت: وصح قول ابن البرقي: إنه لم يرو سوى حديثين، واللّه أعلم. ومنهم، (رضي الله عنها) ، خالدُ بن سَعيد بن العاص (١) أُميَّة بن عَبْدِ شَمْس بن عبد مَناف، أبو سعيد الأموي. أسلم قديمًا يقال (٢) بعد الصّديق بثلاثة أو أربعة، وأكثر ما قيل خمسة. وذكروا أنّ سببَ إسلامه أنه رأى في النوم كأنّه واقفٌ (٣) على شفير جَهَنّم، فذكر من سَعَتها ما اللّهُ به عليمٌ. قال: وكأنَّ أباه يَدْفَعُه فيها، وكأنّ رسولَ اللّه ﷺ آخذٌ بيده ليمنعه من الوقوع فيها (٤) ، فَقَصَّ هذه الرؤيا على أبي بكر الصديق (رضي الله عنه) ، فقال له: لقد أُريدَ بكَ خيرٌ، هذا رسولُ الله فاتَّبعِهْ تَنْجُ مما خِفْتَه. فجاء رسولَ اللّه ﷺ فأسلم، فلما بلغَ أباه إسلامُه غضبَ عليه، وضربَه بعصاةٍ في يَدِه حتى كَسَرها على رأسه، وأخْرَجَهُ من منزله، ومنعه القوتَ، ونهى بقيةَ إخْوَتِهِ أن يُكَلّموه، فلزم خالدٌ رسولَ اللّه ﷺ ليلًا ونهارًا، ثم أسلم أخوه عمْرو، فلما هاجَرَ الناسُ إلى أرض الحَبَشة هاجر (٥) معهم، ثم كان هو الذي وَليَ العقد في تَزْويج أم حبيبة من رسول اللّه ﷺ كما قدمنا. ثم هاجرا من أرض الحبشة صُحبةَ جَعْفَر، فقدما على رسول اللّه ﷺ بخيبر وقد افتتحها، فأسهم لهما عن مَشورة المسلمين، وجاء أخوهما أبان بن سعيد فشهد فتح خيبر كما قدمنا، ثم كان رسول اللّه ﷺ يولِّيهم الأعمال. فلما كانت خلافَةُ الصِّديق خَرَجوا إلى الشام للغزو، فقُتل خالد بأجنادين، ويقال: بمَرْج الصُّفَر. واللّه أعلم. قال عتيق بن يعقوب (٦) ، حدّثني عبد الملك بن أبي بكر، عن أبيه، عن جده، عن عَمْرو بن حَزْم، يعني أن خالد بن سعيد كَتَب عن رسول الله ﷺ كتابًا: "بسم اللّه الرحمن الرحيم، هذا ما أعْطَى محمدٌ رسولُ اللّه راشدَ بن عبدِ ربٍّ السُّلَمي (٧) أعطاه غَلْوَتَيْن (٨) وغَلْوةً بحَجَرٍ برُهاطٍ (٩) ، فمن حافَّه (١٠) فلا حَقَّ له، وحقُّه حَقٌّ. وكتب خالد بن سعيد" .
(١) ترجمته في نسب قريش (١٧٤ - ١٧٥) والاستيعاب (٤٢) وتاريخ دمشق - السيرة - مجمع (٢/ ٣٣٣) وأسد الغابة (٢/ ٩٧) والإصابة (١/ ٤٠) وبدران (٥/ ٤٨ - ٥٥). (٢) ليس اللفظ في ط. (٣) ط: (واقفًا) خطأ. (٤) زيادة عن أ. (٥) ط: (هاجر). (٦) تاريخ دمشق - السيرة - مجمع دمشق - (٢/ ٩٣٣). (٧) أ: (السلامي) وهو تحريف انظر الإصابة (٢/ ٤٣٤). (٨) ط: (علوتين وعلوة) وهما تحريف. والغَلْوة مقدار رمية بسهم (اللسان: غلو). (٩) رُهاط: موضع على ثلاث ليال من مكة (معجم البدان: رهاط). (١٠) أ، ط: (خافه) تحريف.

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