How Hazrat Umar (ra) Dealt with Different Armies

Similarly, Hazrat Umar (ra) established a system for the army. Hazrat Umar (ra) organised the structure for the military. He ensured for registries to be made according to their ranks and also fixed their salaries. Hazrat Umar (ra) divided the army into two parts: one part that would regularly partake in battle and the second part consisted of volunteers who would be called upon in time of need. Hazrat Umar (ra) was mindful of the training of the army and issued strict orders that in occupied territories, army personnel would not be involved in trade or agriculture. The army serving in the occupied territories were not to involve themselves in any trade or agriculture business, because if they did there was a danger that they would lose their military prowess.

These days, we see that in Muslim countries as well, army personnel are involved in trade and businesses. In fact, regarding one country, it is said that previously, when obtaining commission, officers would focus their attention on their relevant field of expertise, but now as soon as an officer receives their commission, they check where a new development or a defence colony is being made where they can secure an allotment for themselves. And for this reason, their military prowess is diminishing.

Furthermore, it is mentioned that when launching a campaign against those countries which had hotter and colder weathers, the climate would be taken into account, so that the army remained healthy and active and their health was not adversely affected. Hazrat Umar (ra) issued strict orders for every person in the army to know swimming, horse-riding, how to use a bow and arrow and to be able to walk barefoot. After every four months, the soldiers were permitted to return home to their families and were given leave.

In order to make them strong and tough, he ordered that the army personnel not use stirrups when mounting their horse; instead, they had to jump onto the horse. They were ordered to abstain from wearing soft clothes, avoid the sun and not to shower in hammams, as this would incline them towards ease and comforts.

In springtime, Hazrat Umar (ra) would order the army to be sent to lush green areas. The atmosphere and climate would be taken into account when building the army barracks as this was important that the army be sent to lush green areas so that they would remain in good health owing to the clean climate. Hazrat Umar (ra) would be mindful of the environment and climate around them. He constructed military cantonments in every province. A military base was established in all the main areas such as Medina, Kufa, Basra, Mosul, Fustat, Damascus, Homs, Jordan and Palestine and there would always be an army on duty there. Every four months, the soldiers would be granted leave. At all times, these military bases contained 4,000 horses which were looked after. The legs of the horses were branded with the words:

جَيْشٌ‭ ‬فِيْ‭ ‬سَبِيْلِ‭ ‬اللّٰه‬‬‬

“Army in the way of Allah.”

During the Khilafat of Hazrat Umar (ra), the Islamic army developed new implements of war in order to aid their progress. These included implements to break down fortresses such as catapults and dabbabah. Dabbabah was a weapon used to break down and destroy forts. People would be seated inside it and it would be used to make holes in the walls of the fort in order to make them collapse.

(Al-Farooq, Shibli Naumani, pp. 216- 218, Idaara Islamiyyat, Karachi, 2004) (Sirat Al-Sahaba, Vol. 1, pp. 126-127, Muin-ul-Din Nadvi, Dar-ul-Isha‘at Karachi, Pakistan, 2004) (Lisan-ul-Arab, under “D-b-b”)

Under the Islamic government, non-Muslims were granted senior positions. It was not the case that only Muslims were given key posts; in fact, non-Muslims and non-Arabs also held key positions. Hazrat Musleh-e-Maud (ra) states:

“During the time of the caliphs of the Holy Prophet (sa), despite the fact that various nations [under Islamic rule] were not all living peacefully, they were still granted their rights.

“Allama Shibli, states, ‘Hazrat Umar (ra) expanded the structure of the military in a way that there was no distinction between any nationality nor was there religious bias. The part of the army which consisted of volunteers had thousands of majusis’”, i.e. those who did not worship God, but instead worshipped the fire or the sun, “‘and were given the same salaries as the Muslims.’ There were majusis in the administration of the army as well. Similarly, he writes, ‘Greek and Romans were part of the army and 500 were present at the time of the conquest of Egypt.’”

Today, in Pakistan, they say that Ahmadis should be removed from the army as it is a sensitive position, whereas if one studies history, Ahmadi army officers have offered the most sacrifices for Pakistan. Nonetheless, these are their own schemes.

“With regard to Hazrat Umar (ra), it is stated that when Amr (ra) bin al-Aas developed the city of Fustat, he divided it up in quarters. This [fair] treatment was also extended to the Jews and during the conquest of Egypt, 1,000 Jews were present in the Islamic army. Similarly, it is proven from history that people belonging to other nations were appointed as officers in the army. People belonging to other nations were even appointed as officers in times of war. In the time of Hazrat Umar (ra), the Iranians were appointed as officers in the army and their names are mentioned in history.

Allama Shibli has mentioned the names of six officers: Siyah, Khusraw, Shehryar, Sheerviyah, Shahrviyah and Afrodeen. These officers would be paid from the official treasury and their names were on the payroll. After the four Khulafa [Rashideen], it is mentioned in history that in the time of Hazrat Mu‘awiyah (ra), a Christian by the name of Ibn Asaal was the finance minister.”

The reference which I have just read about “Afrodeen” was stated by Hazrat Musleh-e-Maud (ra) in Tafsir-e-Kabir, wherein he cited a reference of Allama Shibli’s book, Al-Farooq and the same name is written in that as well. However, in Arabic books, the name is written as “Afrodheen”, with [the letter] “Dhal” as opposed to [the letter] “Dal”.

(Tafsir-e-Kabir, Vol. 6, p. 534) (Tarikh Al-Tabari, Vol. 2, p. 504, Dar-ul-Kutub Al-Ilmiyyah Beirut, 1987)

Nonetheless, there is a minor difference of “Dhal” and “Dal”, but as people begin disputes over such matters, for this reason, I have given this explanation.

Similarly, market control and price control was implemented; Islam prohibited dropping prices through unlawful means and this was enforced by Hazrat Umar (ra).