Biography of Imam `alĪ Ibn AbĪ-tĀlib

The Day of Al-ghumayda’

After the conquest of Makkah, the Prophet (a.s) was still there when he arranged to send delegations to various places in the neighborhood to propagate the Message of Islam. For this purpose Khalid ibn al-Walid was sent to Judhaymah with a group of three hundred and fifty persons. He was strictly told not to pick up a fight with anyone. He was asked to restrict himself to the task of propagating the Faith. Ibn Sa`d writes:

“The Prophet (a.s) sent Khalid ibn al-Walid to Banū-Judhaymah to propagate the Message of Islam and not to fight with them.”[1]

In the period before Islam, Khalid’s uncle, Fakihah ibn Mughirah and `Abd al-Rahman’s father `Awf were killed by some youths of Banū-Judhaymah on their return journey from Yemen. The Quraysh, to avenge these killings, attacked them, but they paid the blood money and settled the claim. Now that Khalid chanced to go there at the head of the delegation, his desire for revenge revived and he could not control himself from fulfilling his vile wish. When the party reached the Well of Ghumayda’, at a distance of two stages from Makkah, they broke journey there. This well was the property of Banū-Judhaymah and they lived in its environs. When they saw Khalid camping with his men near the well, they feared that he intended to fight with them. They therefore armed themselves and got ready to fight. When Khalid saw them in readiness to fight, he asked them who they were. They replied that they were Muslims; they had constructed a mosque in their neighborhood, given regular call (adhan) for prayer and regularly offer prayers in the mosque! Khalid said that if they were Muslims, why they were carrying arms with them. They expressed their fear that on account of the past enmity, he might start fighting with them. He assured them that he had no intention of fighting and asked them to unarm themselves. They replied:

“When we are Muslims, we shall not take to arms against Allah and His Prophet”[2]

[1] Al-Tabaqāt, Vol 2, Page 147

Saying this, they started unarming themselves. One person from their tribe, Jahdam, asked them to think before they unarmed. He thought that after disarming them, Khalid would tie them up and then execute them to death. He said that in no event he would disarm and wanted his people to do the same. His people told him the period of battles was over and they should not disturb the peace again. They said that Khalid was now a Muslim and there was no need to fear him. Thus, they all removed their arms and kept them aside. When Khalid saw them unarmed, he asked his men to charge and overwhelm them. He asked the men, who were mostly from his own tribe, to tie them securely with ropes and confiscate their arms. Then he got them executed one after the other. `Abd al-Rahman ibn `Awf, who was a member of the delegation, was very upset with the act of Khalid. Both had an altercation and `Abd al-Rahman said, “You have committed an act of the period of ignorance in the times of Islam!” Khalid said, “I have avenged your father `Awf!” `Abd al-Rahman said, “You are a liar! I have myself killed my father’s killer! You have avenged the killing of your own uncle Fakihah ibn Mughirah!”[1]

The historian Al-Ya`qūbi writes:

`Abd al-Rahman ibn `Awf said, “By Allah! Khalid has killed those persons who had embraced Islam!” Khalid told him, “I have avenged the killing of your father `Awf!” `Abd al-Rahman said, “You have only avenged the killing of your uncle Fakihah ibn Mughirah!”[2]

When the Prophet (a.s) learned about the killing of the people of Banū-Judhaymah, he was very sad, turned towards the Ka`bah and said:

“O Allah! I express in Your Presence my displeasure over the act of Khalid ibn al-Walid.”[3]

Then he asked `Ali (a.s) to go with the cash received from Yemen to Banū-Judhaymah at the well of Ghumayda’ and pay the blood money for every life lost by them. `Ali (a.s) went there, paid the blood money to every family and made good their losses. In the end he asked, if they had any more claims. They said they did not have any further claims. Then `Ali (a.s) said that some more money was left with him and he did not want to take it back. Therefore,

[1] Tārīkh al-Ya`qūbī, Vol 3, Page 47
[2] Tārīkh al-Tabarī, Vol 2, Page 32
[3] Tārīkh al-Ya`qūbī, Vol 3, Page 47
[4] Tārīkh al-Tabarī, Vol 2, Page 242

he distributed the money to them on behalf of the Prophet (a.s). After completing the task, he returned to the Prophet (a.s) and reported on the visit. The Prophet (a.s) said:

“I sacrifice my father and mother on you! I liked what you have done more than the red haired camels!”[1]

The act of Khalid ibn al-Walid was absolutely against the norms of Islam. Islam does not permit killing even an infidel without valid reason. Even in the arena of battle, if an infidel recites the kalimah, he should not be attacked. Once Usamah ibn Zayd killed a person when, during the battle, he had recited the kalimah. When the Prophet (a.s) learnt about this, he reprimanded Usamah. Usamah said that the person had recited the kalimah out of the fear of the sword. The Prophet (a.s) said angrily, “Did you peep into the heart of the person?” Imagine killing of Banū-Ghumayda’ by Khalid, who had built a mosque and offered prayers, only to avenge a killing of his relative during the Period of Ignorance! At the time of the Conquest of Makkah the Prophet (a.s) abolished the practice of avenging killings that was prevalent in the Period of Ignorance, saying:

“The avenging of blood, the tribal pride and unnecessary shedding of blood of the Period of Ignorance I have trampled under my feet!”[2]

After the sad killings, Amir al-Mu’minin (a.s) not only paid the blood money for every life lost, but paid them more than their legitimate right. If their feelings were not ameliorated in these manners, there was a danger of their recanting the Faith because they had newly embraced Islam. The heinous act of Khalid could have had a very bad effect on the others who were still brooding over the prospect of coming into the fold of Islam. The healing touch of the prophet (a.s) and `Ali (a.s) had a salutary effect on the people!

[1] Tārīkh al-Ya`qūbī, Vol 2, Page 47
[2] Al-Kāmil fit-Tārīkh, Vol 2, Page 170