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Khalid ibn al-Walid
File:Khalid ibn al-Walid.jpg
NameKhalid ibn al-Walid ibn al-Mughira ibn Abdullah ibn Umar (Umayr) ibn Makhzum al-Qurashi al-Makhzumi
Other NamesSayf Allah (Sword of God), Abu Sulayman
Personal Details
Birth PlaceMecca
Death PlaceHoms, Syria
Death Date21 or 22 AH
ReligionIslam

Khalid ibn al-Walid ibn al-Mughira al-Makhzumi Abu Sulayman was one of the Companions of the Prophet of Islam (peace be upon him and his progeny), who was given the title "Sayf al-Din" (the Sharp Sword of God). His father, al-Walid ibn al-Mughira, was among the most stubborn enemies of Islam and one of the first who mocked the Prophet, and his mother, Lubaba al-Sughra, daughter of al-Harith ibn Hazn al-Hilali, was the sister of Maymuna and Lubaba al-Kubra, the wife of Abbas ibn Abd al-Muttalib. He conquered the region of al-Hira and participated in the conquests of the Levant. Khalid made significant efforts in Islamic battles, but he was a fearless and ruthless man who did not refrain from bloodshed. This courage and fearlessness of Khalid in battles, according to what he says, was the result of reliance on the hair of the Prophet of Islam (peace be upon him and his progeny) which he had placed in his helmet; it is narrated that during the Battle of Yarmouk, he lost his helmet. He ordered a search to find it. After it was found, he was told: This helmet is not so valuable that you pay this much attention to it?

Khalid replied: "Its value is not because it is a helmet, but because during an Umrah that the Prophet (peace be upon him and his progeny) performed, he shaved his head and people rushed towards him to obtain the hair of the Prophet. I took one strand of hair from the front of the Prophet's head and placed it in this helmet, and with this helmet, I participated in every battle and was victorious".


Kunya and Tribe

Khalid ibn al-Walid ibn al-Mughira ibn Abdullah ibn Umar (Umayr) ibn Makhzum al-Qurashi al-Makhzumi was from the Banu Makhzum family of Quraysh. His kunya was Abu Sulayman [1] and according to one narration Abu al-Walid [2]. His family was one of the great and important families of the Quraysh tribe, which competed with Banu Hashim[3].


Birth and Lineage

Although historians have not mentioned Khalid's date of birth, considering the date of his death and his age at the time of death, it can be guessed that he was born in Mecca around 26 years before the Prophetic mission of the Prophet of Islam (584 CE). His father, al-Walid ibn al-Mughira, was considered among the nobles and elders of Quraysh[4] and his mother, Asma' (Lubaba al-Sughra or al-Kubra), daughter of al-Harith ibn Harb (or Hazn/Hazm), whose lineage goes back to the Qays Aylan ibn Mudar tribe[5].

Among the most famous uncles of al-Walid was Abu Umayya ibn al-Mughira, who is said to have resolved the dispute of the Quraysh tribes regarding how to place the Black Stone during the reconstruction of the Kaaba with the suggestion of appointing an arbitrator, saying that Quraysh should make the first person who enters the door of the Mosque the arbitrator[6] and the other, Hisham ibn al-Mughira, who was among the nobles of Quraysh and the commander of Banu Makhzum in the Battle of Fijar. Upon his death, the Quraysh did not hold a market for three years and made his death the epoch of their calendar[7]. Maymuna daughter of al-Harith (wife of the Prophet) and Lubaba Umm al-Fadl (wife of Abbas ibn Abd al-Muttalib and grandmother of the Abbasid Caliphs), were Khalid's aunts.


Khalid's Father

Khalid's father, al-Walid ibn al-Mughira ibn Abdullah, was one of the elders of Quraysh and among the leaders of the unbelievers and one of the stubborn enemies of the Messenger of God (peace be upon him and his progeny)[8]. He was the one who called the Prophet (peace be upon him and his progeny) a sorcerer[9].

When Khalid destroyed "al-Uzza" [10], he said to the Prophet (peace be upon him and his progeny): "O Messenger of God! Praise be to God who honored us and saved us from destruction; I saw my father bringing one hundred heads of camels and sheep as offerings for the idol of al-Uzza and slaughtering them there, and staying there for three days, and then returning home happy. Then I look at the religion to which my father died and the belief with which he lived; how was he deceived into sacrificing for something that neither sees nor hears nor brings benefit or harm[11]".

Khalid's Conversion to Islam

Khalid ibn al-Walid accepted اسلام after the صلح حدیبیه in the sixth year of the Hijra, but this faith was not enduring, as he soon abandoned it. It is narrated from him regarding the incident of the عمره in the seventh year of the Hijra: "I was absent and did not witness the entry of the Messenger of God (peace be upon him and his progeny) into مکه, and my brother Walid ibn Walid had become مسلمان and performed the Umrah with the Prophet." The Messenger of God (peace be upon him and his progeny) had asked him about me, and Walid had said: "God will bring him!" At this time, Walid wrote a letter to me as follows: "In the name of God, the Most Gracious, the Most Merciful; To proceed, I have seen nothing stranger than your turning away from Islam, and your intellect is your own (this is expected of you). The Messenger of God asked me about you, and I said God will bring him, and His Holiness said: 'I have not seen anyone more ignorant of Islam than him, and if he were to employ his cunning and effort in aiding the Muslims against the مشرکان, it would be better for him, and we would have preferred him over others.' So, O brother! Return and compensate for the past, for you have missed a critical opportunity." When I read the letter, I was pleased to hear the words of the Messenger of God (peace be upon him and his progeny), my desire for Islam increased, and I decided to go to the Prophet (peace be upon him and his progeny) again[12].

When I intended to go to the Messenger of God (peace be upon him and his progeny), I said to myself: "With whom should I go?" At this moment, I saw Safwan ibn Umayyah and said to him: "O Aba Wahb! Do you not see our situation? We are few in number, and Muhammad has prevailed over Arabs and non-Arabs. So if we go to Muhammad and follow him, we too shall gain honor and dignity due to Muhammad's prestige!" Safwan said: "Even if no one from Quraysh remains except me, I will not follow him." I left him and saw Ikrimah ibn Abi Jahl. He said the same words as Safwan. When I departed from my home, on the way, I saw عمرو بن العاص. He asked me: "Where are you going?" I said: "Where are you going?" He said: "What has caused you to leave the city?" I said: "Entering Islam and following Muhammad." He said: "I have also left the city for this reason." So we joined together and went to the presence of the Messenger of God (peace be upon him and his progeny) in مدینه and converted to Islam. Khalid mentions their time of entry into Medina as ماه صفر of the eighth year of the Hijra[13].

Before converting to Islam in the sixth or seventh year of the Hijra, he was in the army of the disbelievers in all battles against the Prophet of Islam (peace be upon him and his progeny) and always moved at the front of the army[14].

He did not witness much of the life of the Messenger of God (peace be upon him and his progeny), and in this relatively short time, he made little effort to acquire knowledge and hear teachings from the tongue of the Messenger of God (peace be upon him and his progeny), such that only two حدیثs from him are narrated in the Sahihayn[15].

Learning the قرآن and even memorizing the words of the Quran was always of concern to the اصحاب of the honorable Messenger of Islam (peace be upon him and his progeny), and despite wars, problems, deprivations, and migrations, the Companions of the Messenger of God (peace be upon him and his progeny) were always pursuing the learning of the Quran. However, Khalid ibn al-Walid says that he did not learn much of the Quran and justifies this action by being occupied with جهاد[16].


Khalid's End

Khalid, at the time of death, was distressed that after participating in numerous battles, he was dying in bed, and he said: "I participated in one hundred battles, and now I die like cattle[17]".

He passed away in the year 21 AH during the خلافت of عمر in Homs and was buried there[18].

Some have stated his death occurred in the year 20 AH[19]. He was sixty years old at the time of death[20]. Also, all of Khalid's children passed away, no child remained from his family, his lineage became extinct, and their houses in Medina were inherited by Ayyub ibn Salamah as ارث[21].


Footnotes

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رده:شخصیت‌ها رده:شخصیت‌های تاریخی رده:صحابه

  1. ↑ Ibn Sa'd, al-Tabaqat al-Kubra, 1968 CE, vol. 7, p. 394; al-Zubayri, Nasab Quraysh, 1953 CE, p. 320; Ibn Abd al-Barr, al-Isti'ab, 1412 AH, vol. 2, p. 427
  2. ↑ Ibn Abd al-Barr, al-Isti'ab, 1412 AH, vol. 2, p. 427. Refer to Shalabi, Tarikh Sayf Allah Khalid ibn al-Walid, 1933 CE, p. 20-24
  3. ↑ Abu al-Faraj al-Isfahani, Kitab al-Aghani, Cairo, vol. 16, p. 194
  4. ↑ Abu al-Faraj al-Isfahani, Kitab al-Aghani, Cairo, vol. 16, p. 194
  5. ↑ Ibn Sa'd, al-Tabaqat al-Kubra, 1968 CE, vol. 7, p. 394; al-Zubayri, Nasab Quraysh, 1953 CE, p. 322; Ibn Asakir, Tarikh Madinat Dimashq, Beirut, vol. 16, p. 220
  6. ↑ Ibn Hisham, al-Sira al-Nabawiyya, 1936 CE, vol. 1, p. 209
  7. ↑ Ibn Qudamah, al-Tabyin, 1408 AH, p. 355; Shalabi, Tarikh Sayf Allah Khalid ibn al-Walid, 1933 CE, p. 26
  8. ↑ Tafsir al-Baghawi, al-Baghawi, vol. 2, p. 163; Zad al-Masir, Ibn al-Jawzi, vol. 3, p. 140; Tafsir Bahr al-Muhit, Ibn Hibban, vol. 4, p. 306
  9. ↑ Tafsir al-Sam'ani, al-Sam'ani, vol. 6, p. 42
  10. ↑ One of the biggest idols of the Jahiliyyah period
  11. ↑ al-Maghazi, al-Waqidi, vol. 3, p. 874
  12. ↑ Al-Maghazi, Waqidi, Vol. 2, pp. 746-747
  13. ↑ Al-Maghazi, Waqidi, Vol. 2, p. 749
  14. ↑ Al-Isabah, Ibn Hajar, Vol. 2, p. 215
  15. ↑ Amta' al-Asma, Maqrizi, Vol. 12, p. 10
  16. ↑ Al-Isabah, Ibn Hajar, Vol. 2, p. 218; Al-Musannaf, Ibn Abi Shaybah, Vol. 2, p. 413; Al-Burhan, Zarkashi, Vol. 1, p. 469; Tarikh Madinat Damascus, Ibn Asakir, Vol. 16, p. 250
  17. ↑ Al-Isti'ab, Ibn Abd al-Barr, Vol. 2, p. 430; Usd al-Ghabah, Ibn Athir, Vol. 2, p. 95; Tafsir Ibn Kathir, Ibn Kathir, Vol. 1, p. 306; Tahdhib al-Kamal, Mizzi, Vol. 8, p. 189; Siyar A'lam al-Nubala, Dhahabi, Vol. 1, p. 382
  18. ↑ Al-Isti'ab, Ibn Abd al-Barr, Vol. 2, p. 430; Usd al-Ghabah, Ibn Athir, Vol. 1, p. 588; Amta' al-Asma, Maqrizi, Vol. 12, p. 10; Tahdhib al-Kamal, Mizzi, Vol. 8, p. 189
  19. ↑ Ansab al-Ashraf, Baladhuri, Vol. 5, p. 109
  20. ↑ Siyar A'lam al-Nubala, Dhahabi, Vol. 1, p. 368
  21. ↑ Usd al-Ghabah, Ibn Athir, Vol. 2, p. 96; Umdat al-Qari, Ayni, Vol. 16, p. 245; Tarikh Madinat Damascus, Ibn Asakir, Vol. 16, p. 214; Tahdhib al-Kamal, Mizzi, Vol. 8, p. 175; Tahdhib al-Tahdhib, Ibn Hajar, Vol. 3, p. 104; Al-Wafi bi-l-Wafayat, Safadi, Vol. 13, p. 164; A'yan al-Shia, Amin Amili, Vol. 6, p. 299
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