Al-Bidayah wa an-NihayahIbn Kathir

You are better than a million (1) of men when warriors’ faces are forced to the ground.

He (‘Umar) said, “You have spoken the truth—by Allah—so indeed he was.”

Sa‘īf ibn ‘Umar related from his teachers, from Sālim (2):

Khalid remained in Madinah until ‘Umar judged that the trial he had feared for the people on his account had subsided. ‘Umar had even resolved to reinstate him once he returned from the ḥajj. Sometime thereafter Khalid fell ill (3) after that (4). He had left Madinah to visit his mother and said to her, “Take me down to my place of Hijrah.” She brought him back to Madinah and cared for him. When his sickness intensified and the arrival of ‘Umar was at hand (5)—a courier having met him three stages out as he returned from the pilgrimage—‘Umar asked him, “Mahyam?” (6) (What news?).

The man replied, “Khalid ibn al-Walid is gravely ill.” ‘Umar then covered three stages in a single night and reached him just as he passed away. He was moved to compassion, said, “To Allah we belong and to Him we return,” and sat at Khalid’s door until the body was prepared. The professional mourners were weeping for him.

Someone said to ‘Umar, “Do you not hear them? Will you not forbid them?”

He answered, “What harm is there if the women of Quraysh weep over Abū Sulaymān, so long as there is no dust-throwing and no shrill wailing?”

When he went out for the funeral ‘Umar saw a hired mourner lamenting him and reciting:

(from the khafīf metre)

You are better than a million of mankind (7)
when men’s faces are flung to the ground.
A brave man? You are braver than a lion (8)
of the thicket, grim sire of cubs.
A generous soul? You are more generous than the head-stream flood (9)
that courses (10) between the mountains.

‘Umar asked, “Who is this woman?”

They said, “His mother.”

He exclaimed, “His mother—by Allah, by Allah, by Allah! Have women ever produced the like of Khalid?”

The narrator said: ‘Umar would thereafter recite, remembering the three stages he covered in one night and his hasty arrival:

(from the wāfī metre)

Do you weep for the ties that bound you to boon companions,
yet not for horsemen solid as mountains?
Those men—if you must weep—are a loss more grievous
than the fading and the murky eclipse (11) of majesty (12).

(1) In MS A: “alif alif alif,” which disrupts the meter. (2) The report appears in Tarikh Dimashq, vol. 16, p. 270. (3) In MS A: “Umar thought he had abandoned him, that the people had supported him in the pilgrimage, that he was determined to appoint him, and that Khalid complained.” (4) In ed. T: “baʿduhu.” This reading agrees with Tarikh Dimashq. (5) In MS A: “wa atala.” (6) In MSS A and T: “taham”—a corruption that diverges here from Tarikh Dimashq. And mahim: an interrogative term meaning “What is your state?,” “What’s your condition?,” or “What’s behind you?” (al-Qamus: mahim). (7) In MS A: “idhā mā kunt min wujūh.” (8) In ed. T: “Dhamr ibn Juham”; in Tarikh Dimashq: ‘Arīn Ḥamīm. (9) In ed. T and Tarikh Dimashq: “Diyās.” Here the term is taken from the Mukhtasar of Ibn Manzur; in al-Lisan it denotes “the head of a silt-laden torrent,” its plural form and the one that carries it. (10) In MS A: “min sayl qad sāla min al-jibāl”; this disrupts the meter. (11) al-ʿakar: a group of camels numbering between fifty and one hundred. (12) In MS A, the verse is heavily corrupted.
أنتَ خيرٌ من ألفِ ألفٍ (١) من القو … مِ إذا ما كُبَّتْ وُجوهُ الرِّجالِ فقال: صدقتِ (واللهِ) إن كان لكذلك. وقال سيف بن عمر عن شيوخه عن سالم (٢) . قال: فأقام خالدٌ في المدينة حتى إذا ظن عمر أنه قد زال ما كان يخشاه من افتتان الناس به. وقد عزم على توليته بعد أن يرجع من الحج، واشتكى (٣) خالد بعد (٤) ، وهو خارج من المدينة زائرًا لأمه فقال لها: احدُروني إلى مهاجري، فقدمت به المدينة ومرَّضته فلما ثقل وأظل (٥) قدوم عمر (لقيه لاقٍ على مسيرة) ثلاث صادرًا عن حجه فقال له عمر: مَهْيَم (٦) . فقال: خالدُ بن الوليد ثقيلٌ لما به. فطوى عمر ثلاثًا في ليلة فأدركه حين قَضَى، فرقَّ عليه واسترجع وجلس ببابه حتى جُهّز، وبكَتْهُ البواكي، فقيل لعمر: ألا تسمعُ؟ ألا تَنْهاهن؟ فقال: وما على نساءِ قريشٍ أن يبكينَ أبا سليمان؟ ما لم يكن نَقْعٌ ولا لَقْلَقةٌ. فلما خرج لجنازته رأى عمر امرأة محترفة تبكيه وتقول: [من الخفيف] أنتَ خيرٌ منْ ألف ألفٍ منَ النا … سِ إذا ما كُبَّتْ وجُوهُ (٧) الرَّجالِ أشُجَاعٌ فأنتَ أشجعُ منْ ليـ … ـثِ عَرينٍ جهم (٨) أبي أشبالِ أجَوادٌ فأنتَ أجْودُ منْ سَيْلِ … رئاسٍ (٩) يَسيلُ (١٠) بين الجبال فقال عمر: مَنْ هذه؟ فقيل له: أمّه. فقال أمُّه والإله- ثلاثًا. وهل قامت النساء عن مثل خالد. قال: فكان عمر يَتَمثَّل في طيه تلك الثلاث في ليلة وفي قدومه: [من الوافي] أتبكي ما وصلْتَ بهِ الندامى … ولا تبكي فوارسَ كالجبالِ أولئكَ إنْ بكيتَ أشدُّ فقدًا … من الإذهابِ والعكرِ (١١) الجلالِ (١٢)
(١) في أ: ألفِ ألفِ ألفٍ، ولا يستقيم الوزن بها. (٢) الخبر في تاريخ دمشق (١٦/ ٢٧٠). (٣) في أ: ظن عمر أن قد سبله ونصر الناس حج وقد عزم على توليته واشتكى خالد. (٤) في ط: بعده. وما هنا موافق لتاريخ دمشق. (٥) في أ: وأطال. (٦) في أ، ط: تهم؛ تحريف وما هنا عن تاريخ دمشق. ومهيم: كلمة استفهام أي ما حالك؟ وما شأنك؟ أو ما وراءك؟ القاموس (مهيم). (٧) في أ: إذا ما كنت من وجوه. (٨) في ط: ضمر بن جهم، وفي تاريخ دمشق: عرين حميم. (٩) في ط وتاريخ دمشق: دياس؛ وما هنا عن مختصر ابن منظور، وفي اللسان: رأس السيل الغثاء جمعه واحتمله. (١٠) في أ: من سيل قد سال من الجبال؛ ولا يستقيم الوزن بها. (١١) العكر: ما بين الخمسين والمئة من الإبل. (١٢) البيت في أ: كثير التحريف.

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