The Cause of the Fijar War

Ibn Hisham said: When the Messenger of Allah, may Allah bless him and grant him peace, reached fourteen or fifteen years of age—according to what Abu ‘Ubaydah the grammarian related to me from Abu ‘Amr ibn al-‘Ala’—the Fijar War broke out between Quraysh and their allies from Kinana on one side, and Qays ‘Aylan on the other. It began when ‘Urwah al-Rahhal ibn ‘Utbah ibn Ja‘far ibn Kilab ibn Rabi‘ah ibn ‘Amir ibn Sa‘sa‘ah ibn Mu‘awiyah ibn Bakr ibn Hawazin granted protection to a caravan of al-Nu‘man ibn al-Mundhir. Al-Barrad ibn Qays, one of Banu Damrah ibn Bakr ibn ‘Abd Manat, said to him… His challenge continues on printed page 185.

[1] Al-Fijar, with a kasrah, means mutual wrongdoing or transgression, like fighting and combat. The battle took place in a sacred month, and both sides violated its sanctity; hence it was called al-Fijar. The Arabs fought four Fijar wars, the last being this war of al-Barrad. The first was between Kinana and Hawazin. It began when Badr ibn Ma‘shar, of Banu ‘Iqal ibn Malik of Kinana, set up a seat for himself at the market of ‘Ukaz. He was a young man confident in himself. After he boasted in the market, al-Ahaymar ibn Mazin of Banu Dahman confronted him. The two exchanged words until bloodshed nearly followed, but then they withdrew, considering the matter slight. The second Fijar was between Quraysh and Hawazin. It began when young Quraysh men harassed a woman from Banu ‘Amir ibn Sa‘sa‘ah, provoking fighting and a small amount of bloodshed; Harb ibn Umayyah then intervened and reconciled them. The third was between Kinana and Hawazin. A man of Kinana owed blood money to a man of Banu Nasr but became unable to pay. The Nasri reproached him and his people at ‘Ukaz. A man of Kinana rose and struck him; people became heated and fighting nearly broke out, but they then withdrew. See al-‘Iqd al-Farid and al-Aghani. [2] The manuscripts and al-‘Iqd al-Farid read “granted protection”; other copies read “permitted,” which the editor considers a scribal error. [3] A latimah is a caravan of camels carrying merchandise, perfumes, textiles, and similar goods. [4] Al-Nu‘man ibn al-Mundhir, king of al-Hirah, used to send a caravan to ‘Ukaz each year under the protection of a distinguished Arab who would guarantee its safety until the goods were sold and hides from al-Ta’if were bought with the proceeds. See al-‘Iqd al-Farid and al-Aghani.

Al-Barrad ibn Qays asked him, “Are you granting it protection on behalf of Kinana?” ‘Urwah said, “Yes, and on behalf of all people.” ‘Urwah set out with the caravan, while al-Barrad followed, waiting for a moment when he was off guard. When they reached Tayman Dhu Talal in the highlands, ‘Urwah became inattentive, and al-Barrad sprang upon him and killed him—in the sacred month. That is why the war was called al-Fijar. Al-Barrad said in a poem about it: A calamity had troubled people before me; I braced my ribs for Banu Bakr. Through it I demolished the homes of Banu Kilab and brought their dependents low. I raised my hand against him at Dhu Talal, and he fell, swaying like a felled tree.

[1] Most manuscripts read “Do you grant it protection?”; al-‘Iqd al-Farid has a variant verb. [2] “And all people” is an addition from recension A. [3] Some say Tayman Dhu Talal was a valley beside Fadak; the editor considers its location in the highlands of Najd more accurate, as stated here. [4] Another account says ‘Urwah was near Fadak, at a place called ‘Awarah close to Tayman. He was drinking wine and listening to a singer; when he stood and fell asleep, al-Barrad entered upon him. ‘Urwah pleaded, saying it had been a slip and a mistake, but al-Barrad did not listen and killed him. See al-‘Iqd al-Farid and al-Aghani. [5] Another rajaz poem is attributed to al-Barrad after the killing: “The deed was a slip from me; / why was the slip not laid on someone else? / I shall rise with the keen sword…” [6] Al-‘Iqd al-Farid gives a variant for the first verse. [7] Al-duru‘ is the plural of dir‘, “a breast.” The poet means that he lowered the dependents to the status of suckling servants, exposed them, and violated the homes and noble lineages of Banu Kilab. [8] Most copies read “I raised my hand against him at Dhu Talal”; the meter requires stressing Talal. [9] Al-‘Iqd al-Farid and al-Aghani give another version of this line.