Among the foul habits of the Arabs, three were particularly distinct. Drinking, gambling and fornication were so abundantly rampant that may God be a refuge. To one’s amazement, these habits were considered a means of pride. Therefore, poets of the Jāhiliyyah pleasurably make mention of such lewdness in a description of their explicit experiences. Moreover, without such explicitly lewd mention, poetry was considered meaningless to the Arabs. Therefore, it was considered incumbent that in the prelude to a Qaṣīdah1, regardless of its actual topic, the poet would make explicit mention of his actual or longed-for-lover, and would describe a few of his intimate encounters with her. Ka‘b bin Zuhair was a renowned poet who came before the Holy Prophetsa and presented a Qaṣīdah in praise of the Holy Prophetsa which is known today as the Bānat Su‘ād. In the prelude to this poem as well, the poet relates stories of his suffering with relevance to this parted lover. The level of shamelessness was such that on various instances masters would subject their female slaves to prostitution and would acquire its generated revenue. This was also a means of revenue generation; however, the nobility was free of such utter disgrace.
Due to ignorance and the unnecessary fury of the Arabs, fighting would erupt upon the pettiest of matters. It is apparent through history that upon certain instances, two tribes would fall into a vehement war over a small incident and then gradually various other tribes would also become involved, due to which murder and bloodshed would continue for years upon years. The instance mentioned below is a minor page in the history of Arabia.
To the end of the fifth century A.D., Kulaib bin Rabī‘ah was a very powerful and influential ruler who was the chieftain of the Banū Taghlib which inhabited the north east of Arabia. Ḥalīlah bint Murrah, the wife of Kulaib, belonged to the Banū Bakr bin Wā’il. Ḥalīlah had a brother named Jassās who lived with his maternal aunt named Basūs. It so happened that a person named Sa‘d visited Basūs and stayed with her as a guest. He owned a camel named Sarāb, which on account of Sa‘d and Kulaib’s relationship, would graze in the grazing ground of Kulaib along with Jassās’ camels.
One day, coincidentally, Kulaib passed under a tree and heard the sound of a bird from upon a tree. He noticed that a bird had built a nest in the tree and laid some eggs. Kulaib looked towards the bird in his ‘supremely Bedouin’ manner and said, “Fear not, I shall protect you”. The next day, when Kulaib passed by the same place, he noticed that the eggs had fallen down from the tree and had been trampled on by the feet of some animal, and the bird was making a sound full of extreme grief. Kulaib recalled his statement from the previous day, and it was as if his eyes gorged of blood in extreme rage. When he glanced here and there, he noticed that Sa‘d’s camel was grazing nearby. Kulaib thought to himself that most definitely it is this camel that has destroyed these eggs, and overtaken by anger he came to his brother-in-law Jassās and said, “Look here Jassās! At this time my mind entertains a particular thought, if I am assured of this thought I shall do something. Anyhow, the camel of Sa‘d had better not pasture in this area again with this herd.” Upon hearing this, Jassās, whose veins also flowed of Arab-Bedouin blood, responded, “This camel belongs to our guest, where my camels graze, his shall also graze.” “Fine”, answered Kulaib, “If I see this camel grazing here again, I shall strike its breast with an arrow and kill it.” “If you do such a thing,” retorted Jassās, “I also swear by the idols of Wā’il that I shall myself penetrate thy breast with a spear.” Upon this, Jassās departed and Kulaib returned home in a state of immense fury and began to say to his wife Ḥalīlah, “Are you aware of any man who dare defend his neighbour against me?” She responded, “There are none who dare it, except my brother Jassās. If he says something he shall most definitely fulfill it.”
After this, Ḥalīlah fervently attempted to settle this dispute but was unsuccessful in doing so. Hence, one day Kulaib’s camels were drinking water, and coincidentally Jassās brought his camels as well and even more so, Sa‘d’s camel was separated from its herd and began to drink water with Kulaib’s herd. Kulaib laid eyes on this camel and thought that Jassās had intentionally released this camel. He took hold of his bow and drove an arrow into its breast which hit its target perfectly. Sa‘d’s camel fled tossing and turning in agony – lamenting in pain. It reached the doorstep of Jassās’ maternal aunt Basūs and fell to the ground. When Basūs witnessed this sight she began to beat her head and shrieked, “Shame! Shame! We have been disgraced and our guest’s camel has been killed!” When Jassās heard these words, his jealousy and honour pierced him and he murdered Kulaib in his rage. The murder of Kulaib instigated a wild fire amongst the Banū Taghlib, and in the retribution of their chieftain, they stood up unanimously. Due to this, the tribes of the Taghlib and Banū Bakr were engaged in such intense violence and bloodshed that I seek the refuge of God. At last, after forty years of fighting, when both tribes were gradually weakened, the king of the state of Ḥīrah named Mundhir Thālith reconciled these two tribes. Historically this war is known as the ‘Battle of Basūs’.2
In the wars of Arabia, the concept of Thār or retribution played a crucial role. It was as if the doctrine of Thār was the greatest part of their religion and creed. Their belief was that until vengeance had been acquired the soul of the murdered takes on the form of an animal and mourns and laments moving here and there in the sky. The Arabs referred to this animal as Ṣudā. When a man was murdered it was the obligation of his relatives and fellow tribesmen to kill the murderer or one of his relatives or a man of his tribe. In retribution of the deceased, the custom of paying blood-money was also in place. However, in this case, the aspect of financial gain was not as important as was the fact that the tribe of the murderer be disgraced and shamed whilst paying the blood-money. However, generally, until the victim’s revenge was sought, the hearts of his relatives were home to a relentlessly burning fire of revenge, which could only be extinguished by the blood of the murderer. Conversely, where one fire was extinguished, the same fire would begin to blaze on the opposing end. In this manner, this constant chain would incessantly increase, and in various instances, tribes upon tribes would burn to ashes in this raging fire of violence.
However, retribution did not end at the murderer’s death, rather, the hands, feet, ears and nose, etc., of the dead would also be severed as a consolation of heart. This custom was known as Muthlah3 and was common in Arab warfare. Hence, it shall be seen later on that in the Battle of Uḥud, Hind, the wife of Abū Sufyān, dealt in the same manner with Ḥamzahra, the paternal uncle of the Holy Prophetsa who killed ‘Utbah, the father of Hind, in the Battle of Badr. She mercilessly extracted the liver of Ḥamzahra and chewed it in rage. The Arabs felt no repugnance in killing women and children who would come as captives of war. To fully acquire revenge, they would drink liquor in the skulls of the dead, would spear pregnant women and thus caused miscarriages, would attack men in a state of sleep whilst they were negligent of their surroundings, and much more. These were things, which generally, the Arab society did not consider unlawful.
It was the general custom of the Arabs to light a fire at an elevated location during wars. This fire would be kept alit during combat. If the fire was extinguished it was considered an abysmal omen. Hence, we shall come to see ahead that during the Battle of the Confederates, for some reason, when the fire of one commander was lit out, he became frightened, and retreated from the battle grounds all alone that same night. As a result of this, a state of chaos erupted within the rest of the army.
Generally, women also participated in wars and their prime responsibility was to incite a sense of honour and passion by reciting poetic couplets, in order to kindle the fire of war. It was also women who would tend to the wounds of warriors – a practice, which to some extent, also carried forth in Islām as well.
In battle, it was customary that first there would be one-to-one combat followed by a general assault. The Arabs utilised three primary pieces of equipment in warfare which were: the bow and arrow, spear and sword. For defensive purposes they would use chain armour composed of rings and a helmet. The Arabs fought in combat on horses as well as on foot. However, it was considered a symbol of courage between two warriors to step down from one’s horse during combat and cut the legs of one’s dear horse, so as to prove that no room for retreat has been left. In wars, camels were used as a means of conveyance.
Among the Arabs, courage and bravery were considered exceptionally salient qualities. Arab poets would present stories and tales of their own bravery, as well as that of their tribe, with heartfelt passion and fervour. It was as if bravery was the most prominent of all their national traits. The fear of death was considered very shameful and one who feared death was taunted and reproached by all. In actuality, courage was inseparably correlative to the Arab way of life.
Tales of Arabian honour and arrogance are also quite renowned. The famous Mu‘allaqah4 of ‘Umar bin Kulthūm addressed to ‘Umar bin Hind in a particular Arab manner is a common example of the Arab’s sense of honour. Generally, when it came to personal gain, the Arabs were not ones to endow much consideration to their oaths and agreements. Hence, where examples of loyalty are found among the Arabs, they are astounding. Samau’il bin ‘Ādiyah, in protection of a trust of Amrul-Qais, did not even care for the murder of his young son.
Among the Arabs, generosity was considered a sublime quality. The protection of neighbours and guests was part of their religion and creed. Hospitality was second nature to the Arabs. At night they would light a fire upon an elevated location so that travellers struck by misfortune could see this light and find their way to them. They would feel no hesitation in selling all their household assets for the sake of their guests. In this regard, tales of generosity and hospitality of a famous Arab hero by the name of Ḥātam Ṭāī are upon the tongues of all and sundry.
Loyalty and allegiance to one’s tribe was considered an essential obligation among the Arabs. A poet says in pride and self-honour, “I am from the tribe of Ghaziyyah. If they commit a mistake, I shall do the same, and if Ghaziyyah treads the right path, I shall also walk the same path.”5
Among the Arabs, it was a common practice to flaunt one’s genealogy, and to arrogantly make mention of the achievements of ancestors was as if their specialty. It was due to this very arrogance that the Arabs looked down upon their slaves and attendants with great scorn and disdain.
In dealing with their enemies, the Arabs were ruthless and cruel. The bloody practice of Thār has already been mentioned above, and it was as if this custom played a central role in their religion and belief. Before Thār, the Arabs did not even fear their fate and destiny at the hands of God. A poet states:
سَاَغْسِلُ عَنِّی الْعَارَ بِا لسَّیْفِ جَالِبًا
عَلَیَّ قَضَاءُ اللّٰهِ مَا كَانَ جَالِبًا
“Verily, I shall cleanse myself of humiliation and dishonour by my sword. The decree of Allāh can bring upon me what it wills, I care not.”6
The Arabs were extremely intelligent and their memory was exceptionally remarkable. Hence, since ancient times, it had been their custom to memorize all their national and family narrations and would relate them upon various occasions. During war, when two daring warriors moved forward for one-to-one combat, one would always inquire as to the genealogical background of his opponent. If someone was of a lower caste, the other would refuse to fight him.
Among the Arabs, years and months were calculated according to the movement of the moon. Of twelve months, the first, seventh and the last two months were considered months of reverence, in which all types of violence was strictly prohibited. For their own expediencies, the Arabs would move the order of these months forward or backwards in certain instances. This way, if need be, they could continue fighting without the fear of sin. This ritual was known as Nas’ī.7
1 A Eulogy (Publishers)
2 Al-Kāmilu fit-Tārīkh, By Imām ‘Izz-ud-Din ibnil-Athīr, Volume 1, , pp. 472-485, ‘Dhikru Maqtali Kulaibin wal-Ayyāmi Baina Bakrin wa Taghlabin, Dārul-Kutubil-‘Arabī, Beirut, Lebanon, First Edition (1997)
3 Mutilation of a dead body (Publishers)
4 The Attached [Poem] (Publishers)
5 Dīwānul-Ḥamāsah (#53)
6 Dīwānul-Ḥamāsah (#54)
7 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 50, Bābu Amril-Fīli wa Qiṣṣatin-Nisā’i, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)