Battles & Conquests

A battle took place during the era of Hazrat Umar (ra), which is known as the Battle of Rayy. Rayy is a very well-known mountainous area. It is located at a distance of 480 miles from Nishapur and 51 miles from Qazvin. The inhabitants of Rayy are called by the name “Razi”.

The well-known commentator of the Holy Quran, Hazrat Imam Fakhr-ud-Din Razi was from Rayy.

Sia Baksh bin Mahran bin Bahram Shubin was the ruler of Rayy. He called [the people of] Dunbawand, Tabaristan, Qumis and Jurjan for help and told them that the Muslims have attacked Rayy. He ordered them to gather in order to confront them, otherwise they would not be able to fend them off individually. Subsequently, the supporting armies from these areas gathered in Rayy as well. The Muslims were still on route to Rayy, when a Persian chief, Abul-Farkhan Zainabi, approached the Muslims in order to make peace. The reason for this was most probably that he had fallen out with the ruler of Rayy.

When the army reached the city, there was a significant disparity between the size of the Muslim army and that of the opposing army. Having observed this, Zainabi said to Nu‘aim, “Send some of your cavalries with me. I will enter the city through a secret passage. You should then launch an attack from outside and the city will be conquered.”

Hence, during the night, Nu‘aim bin Muqarrin sent some of his cavalry along with Zainabi, under the command of his nephew, Munzir bin Amr. He himself took his army and launched an attack on the city. The battle commenced and the enemy firmly stood its ground and fended off the attack. However, when they heard the slogans of the Muslims, who had set off with Zainabi, from behind them, they lost all hope and the Muslims conquered the city. The inhabitants of the city were given a written oath of protection and the words of this agreement were as follows:

“In the name of Allah, the Gracious, the Merciful. This is the settlement, which Nu‘aim bin Muqarrin gives to Zainabi. He will protect the inhabitants of Rayy and the people in its surroundings on the condition that every adult pays the jizya [tax] according to their capacity and acts in goodness. They should show them the way [for their onward journey] and not be dishonest and deceitful. They should extend their hospitality to the Muslims for the duration of one day and they should honour them. Whoever abuses a Muslim verbally will be punished and whoever attacks a Muslim will be punished by death.” In any case, this was the settlement and was attested.

(Mir Mahmud Ahmad Nasir, Muqala Tarikh-e-Islam bi-Ehd-e-Hazrat Umar (ra), pp. 170-172) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 537) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar Ihya al-Turath al-’Arabi], p. 511) (Ibid., Vol. 3, p. 132)

This analysis of Hazrat Abu Bakr (ra) turned out to be completely correct and after only three nights, those who refused to pay the Zakat launched an attack on Medina at nightfall. They left one group of their confederates in Dhu Hissah, as reinforcements if required. Dhu Hissah is one of the waters of Banu Fuzarah, situated between Rabazah and Nakhl. The assailants reached the posts of Medina at night and the soldiers were already stationed there. They were then followed by others who were ascending to a higher terrain. The guards alerted the people of this attack by the enemies, and people rushed to inform Hazrat Abu Bakr (ra) of this advance of the enemies. Hazrat Abu Bakr (ra) sent word for everyone to remain firm in their positions and the whole army did so. Hazrat Abu Bakr (ra) then took all the Muslims present in the mosque and after mounting their camels, they made their way to them and the enemy was defeated.

The Muslims on their camels pursued them until they reached Dhu Hissah. The group of reinforcements of the enemies came forth to combat the Muslims with their leather water containers filled with air, tied together with ropes. They would kick these water containers with their feet so they would dangle in front of the camels. Seeing as camels were most frightened by such moving objects in front of them, all the camels of the Muslims became startled by these water skins and fled. The Muslims who were riding them were unable to control them until they reached Medina once more. In the end, no harm was inflicted upon the Muslims, nor did they manage to obtain anything.

From this supposed defeat of the Muslims, the enemies came under the impression that the Muslims were weak and unable to fight. With this assumption in mind, they informed their comrades stationed in Dhul Qassah of the events. Trusting in this news, they came forth to this group, but they were unaware that Allah the Almighty already had other plans for them, which He was indeed going to fulfil.

Hazrat Abu Bakr (ra) was occupied all night in preparing the army. Then in the latter part of the night, having formed the army, they departed on foot. Nu‘man bin Muqarrin was appointed to overlook the right flank, Abdullah bin Muqarrin over the left flank, and Suwaid bin Muqarrin over the rear part of the army, and they had some cavalry too. The sun had not yet risen when the Muslims met those who refused to pay the Zakat on the battlefield. They had no clue or inkling of the Muslims coming and suddenly the Muslims attacked them with their swords. The fight ensued in the last part of the night, and the rays of the sun had not yet shone upon them from the horizon when the opponents were defeated and began to flee.

It is further recorded that the Muslims took all of their animals into their possession. During this incident, Hibal was killed. Hazrat Abu Bakr (ra) pursued them until they reached Dhul Qassah and stopped there. This was the first victory granted to the Muslims by Allah the Almighty. Hazrat Abu Bakr (ra) stationed Nu‘man bin Muqarrin and a few others there and returned to Medina himself.

This has been cited in Tarikh al-Tabari.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, 11 AH [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], pp. 255-256) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 3, Ch. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] p. 308) (Al-Munjid, Under “Barada”) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2, al-Hisa, p. 297)

The conquest of Armenia took place in 31 AH. According to Waqidi, Armenia was conquered in 31 AH by Habib bin Maslamah Fihri.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al- Fikr, 1998], p. 118)

Ghazwah Banu Mustaliq was a battle that took place in Shaban 5 AH. Regarding this battle it is stated that another name for ghazwah Banu Mustaliq is ghazwah Muraysi.

(Al-Waqidi, Kitab al-Tarikh wa al-Maghazi [Beirut, Lebanon: ‘Alam al-Kutub, 2013], p. 341)

The Banu Mustaliq were a sub-branch of the Khuza‘ah tribe. This tribe lived near a well-named Muraysi. They lived at a distance of one day’s travel from Furu and Furu is approximately 96 miles from Medina.

(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 2, Bab Ghazwah Rasulullahsa al-Marisi [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 48) (Al-Munjad Arabic Lexicon, under the Arabic root برد)

According to Allamah Ibn Ishaaq, ghazwah Banu Mustaliq took place in 6 AH, whereas according to Musa bin Uqbah it took place in 4 AH. Waqidi states that this ghazwah took place in Shaban 5 AH. Hazrat Mirza Bashir Ahmad Sahib (ra) has written that the battle took place in 5 AH.

Nonetheless, when the Holy Prophet (sa) learnt that the Banu Mustaliq were planning to launch an attack on the Muslims, the Holy Prophet (sa) marched towards them in Shaban, 5 AH with 700 companions. The Holy Prophet (sa) gave the flag of the Muhajirin to Hazrat Abu Bakr (ra). According to another narration, the Holy Prophet (sa) gave the flag of the Muhajirin to the Hazrat Ammar bin Yasser (ra) and the flag of the Ansar to Hazrat Sa‘dra bin Ubadah.

(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ch. 7, Ghazwah Nabi al-Mustaliq, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] pp. 169-170)

The Holy Prophet (sa) sent Hazrat Abu Ubaidah bin Jarrah (ra) on many saraya – saraya is the plural of sariyah, meaning battles or expeditions.

He was sent on the expedition of Dhul-Qassah in Rabi‘-ul-Akhir, 7 AH. In relation to this, Hazrat Mirza Bashir Ahmad MA (ra) writes in Sirat Khatamun-Nabiyyin:

“In the month of Rabi‘-ul-Akhir, the Holy Prophet (sa) sent Muhammad bin Maslamah Ansari (ra) to Dhul-Qassah which was located at a distance of 24 miles from Medina, where, in those days, the Banu Tha‘labah resided. When Hazrat Muhammad bin Maslamah(ra) and his 10 companions reached there at night they found 100 young tribesmen prepared for battle. This party was 10 times the numerical value of the companions … Muhammad bin Maslamah (ra) immediately marshalled his troops before the army (if they went with the intention of war, they would never have gone with so few numbers) and there was a war of archery throughout the darkness of the night. After this, the disbelievers marched forward to attack this handful of men and since they were much greater in number, it was not long before these 10 devotees of Islam fell to the ground (i.e. they were martyred). The companions of Muhammad bin Maslamah (ra) were all martyred, but Muhammad bin Maslamah (ra) himself survived, because the disbelievers had left him with the others, thinking he had also perished and stripped him of his clothes. Perhaps Muhammad bin Maslamah (ra) would have died lying there as well, but fortunately, a Muslim passed by and recognising Muhammad bin Maslamah (ra), picked him up and took him to Medina.

When the Holy Prophet (sa) was informed of these events, he sent Abu Ubaidah bin Jarrah (ra) who was from the Quraish and was counted among the preeminent of companions to Dhul-Qassah, to seek retribution for Muhammad bin Maslamah (ra). Moreover, since news had also been received that the people of the Banu Tha‘labah tribe intended to attack the surroundings of Medina, the Holy Prophet (sa) sent a party of 40 adept companions under the command of Abu Ubaidah (ra). The Holy Prophet (sa) ordered that they travel by night and reach there in the morning. In the fulfilment of this order, Abu Ubaidah (ra) reached there punctually with his forces, when it was time for the morning prayer. The enemy were confused by this sudden attack and so after a brief confrontation, they fled, disappearing to the nearby mountains. Abu Ubaidah (ra) took hold of the spoils of war and returned to Medina.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 668)

This expedition was sent to seek retribution against the injustice or perhaps to punish them for their crime.

Hazrat Saeed bin Musayyib (ra) relates that Hazrat Zubair bin al-Awwam (ra) was the first to unsheathe his sword in the way of Allah. Once, Hazrat Zubair (ra) was resting in the valley of Mataabikh (the name of a place in Mecca) when all of a sudden, he heard that Muhammad (sa) had been killed. He left his house immediately whilst wielding his sword. The Holy Prophet (sa) walked past the place where Hazrat Zubair (ra) was resting and when he saw Hazrat Zubair (ra), he said to him, “Zubair, stop! What is the matter?”

He said that he heard someone saying that the Holy Prophet (sa) had been martyred. The Holy Prophet (sa) asked, “What could you have done even if I had been martyred?” Hazrat Zubair (ra) replied, “I swear by Allah, I had intended to kill every single person dwelling in Mecca.” At that moment, the Holy Prophet (sa) especially prayed for him. It is stated in one narration that the Holy Prophet (sa) prayed for Hazrat Zubair’s (ra) sword as well. Hazrat Saeed bin Musayyib (ra) says, “I am certain that Allah the Almighty will not let this prayer of the Holy Prophet (sa) go in vain.”

(Kitab Fazail-ul-Sahaba, Imam Ahmad bin Hanbal, Vol. 2, p. 733, Fazail Zubair (ra) bin al-Awwam, Dar-ul-Ilm al-Taba‘a Wa al-Nashir al-Saudia, 1983) (al-Isti‘ab, Vol. 2, p. 512, Zubair (ra) bin al-Awwam, Dar-ul-Jeel, Beirut, 1992) (Mu‘jam-ul-Buldan, Vol. 5, p. 171, Dar-ul-Kutub al-ilmiyyah, Beirut)

Another name for Ghazwah Abwah is Ghazwah Waddan. Whilst mentioning Ghazwah Waddan, Hazrat Mirza Bashir Ahmad Sahib (ra) writes in Sirat Khatamun-Nabiyyin:

“At times, it was a custom of the Holy Prophet (sa) to set out with the companions (ra) himself and on some occasions, he would dispatch a company in the leadership of a Companion. Historians have given separate names to each one of these two types of campaigns. As such, a campaign in which the Holy Prophet(sa) personally took part has been termed a ghazwah by historians. A campaign in which the Holy Prophet (sa) did not personally take part is referred to as a sariyyah or ba‘ath. However, it should be remembered that in a ghazwah or sariyyah, it is not necessary to set out specifically for the purpose of Jihad by the sword. Rather, every such journey in which the Holy Prophet (sa) personally participated, whilst in a state of war is known as a ghazwah, even if it was not specifically for the purpose of fighting. In the same manner, every such journey which was undertaken by a community as per the command of the Holy Prophet (sa) is known as a sariyyah or ba‘ath in the terminology of historians, even if its fundamental purpose was not of battle. However, out of ignorance, some people consider every ghazwah and sariyyah to be a battle campaign, which is incorrect. (It has already been mentioned in the previous sermons) that divine permission of Jihad by the sword was granted in the month of Safar, during the second year of migration. Since immediate action was required to protect the Muslims from the dangerous intentions and threatening schemes of the Quraish, the Holy Prophet (sa) set out from Medina with a community of the Muhajireen, in the name of Allah the Exalted. Prior to departure, the Holy Prophet (sa) appointed Sa‘d (ra) bin Ubadah, Chief of the Khazraj, as the Amir of Medina in his absence, and set out towards the south-west of Medina on the road to Mecca until he finally reached Waddan (the details of this account have previously been mentioned as well). The people of the Banu Damrah resided here. This tribe was a branch of the Banu Kinanah and in this manner these people were the paternal cousins of the Quraish. Upon reaching here, the Holy Prophet (sa) engaged in discussions with the chieftain of the Banu Damrah, and settled a treaty by mutual agreement. The conditions of this treaty were that the Banu Damrah would maintain friendly relations with the Muslims and would not aid an enemy against the Muslims. Furthermore, when the Holy Prophet (sa) called upon them (i.e. the Banu Damrah) in support of the Muslims, they would come immediately. On the other hand, on behalf of the Muslims, the Holy Prophet (sa) agreed that the Muslims would maintain friendly relations with the Banu Damrah and would aid them whenever it was required. This treaty was formally written and signed by both parties. After an absence of fifteen days, the Holy Prophet(sa) returned. Another name for the Ghazwah of Waddan is also the Ghazwah of Abwah. This is because the village of Abwah is closely situated to Waddan and this was the same place where the noble mother of the Holy Prophet (sa) passed away. Historians write that in this Ghazwah, along with the Banu Damrah, the Holy Prophet (sa) was conscious of the Quraish as well. This means that in actuality, this campaign of the Holy Prophet (sa) was to put down the threatening schemes of the Quraish. Furthermore, its objective was to dispel that poisonous and threatening influence, which the caravans of the Quraish, etc., had created against the Muslims amongst the tribes of Arabia (the Quraish would spread false propaganda against the Muslims among other tribes) and due to which the state of the Muslims was extremely vulnerable during these days.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 327-328)

Then, the conquest of Sawari [Battle of the Masts] took place in 31 AH. In the majority of the books of history, the location of this battle is not mentioned; however, Allama Ibn Khaldun has mentioned that this battle took place in Alexandria.

(Tarikh Ibn Khuldun, Vol. 2, Wilayat Abdullah bin Abi Sarah ‘ala… [Beirut, Lebanon: Dar al-Fikr, 2000], p. 575) (Al-Nujum al-Zahirah fi Muluk Misr wa al-Qahirah, Vol. 1, p. 50, Dhikr Wilayat Abi Sarah ‘ala Misr, Dar al-Kutub al-Misriyyah, p. 1929)

According to a narration, the Muslims fought against the Byzantine forces in a battle named “Sawari” in 31 AH. Abu Ma‘shar narrates that the Battle of Sawari took place in 34 AH and the Battle of Asawidah, which was a naval battle, took place took place in 31 AH. According to Waqidi [a historian], both battles of Sawari and Asawidah took place in 31 AH.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Ghazwah al-Sawari, Sanah 31 [Beirut, Lebanon: Dar al- Fikr, 1998], p. 115)

Whilst describing the circumstances of departing for military campaigns with the Holy Prophet (sa), Hazrat Sa‘d (ra) states, “We would leave for a battle together with the Holy Prophet (sa) and our condition would be such that we would not have anything available to eat except leaves of trees. Our condition was such that our passing of stool resembled the droppings of a camel or goat.”

In other words, it was very dry and not soft at all. In another narration it is mentioned that he said, “Our food in those days used to be the branches of a Babul tree.” Babul is a type of tree that has many thorny branches.

(Sahih al-Bukhari, Kitab-ul-Fazail al-Sahaba al-Nabi, Hadith no. 3728), (Jami’ Tirmidhi, Abwaab-ul-Zuhd, Hadith no. 2366)

Currently, incidents in the life of Hazrat Abu Bakr Siddiq (ra) are being narrated; among which there were incidents related to battles. One such expedition was the Battle of Banu Quraizah. Al-Waqidi has mentioned the names of the individuals who participated in the Battle of Banu Qurayza and according to this list, Hazrat Abu Bakr Siddiq (ra) and Hazrat Talhah bin Ubaidillahra participated in the Battle of Banu Qurayza from the tribe of Banu Taym.

(Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 2, Ghazwat Bani Quraizah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2013], p. 4)

Abdur Rahman bin Ghanam relates,

“When the Holy Prophet (sa) set off towards the Banu Qurayza, Hazrat Abu Bakr (ra) and Hazrat ‘Umar (ra) submitted to the Holy Prophet (sa), ‘O Messenger (sa) of Allah! If people see you dressed in a beautiful worldly garment, they will be more inclined towards accepting Islam. Hence, you should wear the garment that Hazrat Sa‘d bin ‘Ubadah (ra) gave to you. You should wear this so that the disbelievers may see you dressed in a beautiful garment.’ The Holy Prophet (sa) replied, ‘I will do so. By Allah, if both of you agree on a matter, I will not oppose your advice. Moreover, my Lord has mentioned your examples to me in the same manner that he mentioned the examples of angels Gabriel and Michael. As far as Ibn Khattab is concerned, from among the angels, his example is like that of the angel Gabriel. Allah has destroyed the people among every nation through Gabriel, and from among the prophets, his example is like that of Prophet Noah (as), when he said:

رَّبِّ‭ ‬لَا‭ ‬تَذَرۡ‭ ‬عَلَى‭ ‬الۡأَرۡضِ‭ ‬مِنَ‭ ‬الۡكٰفِرِينَ‭ ‬دَيَّارًا‬‬‬‬‬‬‬

“My Lord, leave not on the land a single dweller of the disbelievers.” [Surah Nuh, Ch.71: V.27]

And from among the angels, the example of Ibn Abi Quhafah (i.e. Hazrat Abu Bakr (ra)) is like that of the angel Michael, in that he seeks forgiveness for the people on earth and from among the prophets, his example is like that of Prophet Abraham (as), who said:

فَمَنۡ تَبِعَنِیۡ فَاِنَّہٗ مِنِّیۡ ۚ وَمَنۡ عَصَانِیۡ فَاِنَّکَ غَفُوۡرٌ رَّحِیۡمٌ

“So whoever follows me, he is certainly of me; and whoever disobeys me — Thou art, surely, Most Forgiving, Merciful.” [Surah Ibrahim, Ch.14: V.37]

The Holy Prophet (sa) further said, ‘If both of you agree on a certain matter, then I will not oppose your advice. The manner in which you advise is of different types and can be likened to the examples of Gabriel, Michael, Noah (as) and Abraham (as).’”

(Kanz al-‘Ummal, Vol. 7, p. 10, Kitab al-Fada’il, Bab Fada’il al-Sahabah, Hadith 360132, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2004)

There is a narration in relation to when the Holy Prophet (sa) had besieged the Banu Quraizah. It is mentioned that ‘Aisha bint Sa’d relates from her father who said, “The Holy Prophet (sa) said to me, ‘O Sa‘d! Advance and shoot arrows at these people.’ I advanced ahead whereby they came in reach of my arrows. I had more than fifty arrows, which I shot in a matter of moments. It was as if our arrows were like a swarm of locusts. They fled inside and none of them peaked out. We became fearful regarding our arrows, lest they would all run out. Hence, we would shoot some of the arrows and keep some with us.”

Hazrat Ka‘b bin Amr Ma‘zani (ra) was among the archers as well. He relates, “On that day, I shot all the arrows that were in my quiver, to the extent that some part of the night passed by, at which point we stopped firing arrows at them.” He continues to say, “We had shot our arrows while the Holy Prophet (sa) was mounted on his horse. He was in his armour and other horse riders were around him. Then, when the Holy Prophet (sa) permitted us, we returned to our resting grounds for the night. For food, we had dates sent by Hazrat Sa‘d bin Ubadah (ra), which were plentiful. We got by on those dates for the night. It was observed that the Holy Prophet (sa), Hazrat Abu Bakr (ra) and Hazrat ‘Umar (ra) were also eating those dates. The Holy Prophet (sa) would say, ‘How excellent are dates for food.’”

(Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 2, Ghazwat Bani Quraizah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2013], p. 6)

When Hazrat Sa‘d bin Ma’az (ra) gave his verdict for the fate of Banu Quraizah, the Holy Prophet (sa) praised him and said, “You have given a verdict according to the command of Allah.” Upon this, Hazrat Sa‘d (ra) prayed, “O Allah, if it is Your decree that the Holy Prophet (sa) will have to fight another war against the Quraish, then keep me alive for it. However, if it is Your decree that the wars between the Holy Prophet (sa) and the Quraish have ceased, then take my life.”

Hazrat ‘Aisha (ra) narrates, “Hazrat Sa‘ds wound opened, even though he had completely healed and only a small mark of that wound remained. He then returned to the tent that the Holy Prophet (sa) arranged for him.” Hazrat ‘Aisha (ra) continues, “The Holy Prophet (sa), Hazrat Abu Bakr (ra) and Hazrat ‘Umar (ra) came to him. I swear by Him in Whose possession is the life of Muhammad (sa) that I could hear and distinguish the sound of Hazrat Abu Bakr’s (ra) and Hazrat Umar’s (ra) cries, despite being in my separate tent (in other words, when Hazrat Sa‘d (ra) was breathing his last, both of them were crying). I was in my tent, and their condition was such that has been mentioned by Allah the Almighty in the following words

‮ ‬رُحَمَآءُ‭ ‬بَيۡنَهُمۡ‬‬

In other words, “they are tender among themselves.” [Surah al-Fath, Ch.48: V30]

(Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 8, Musnad ‘Aisha, Hadith 25610 [Beirut, Lebanon: ‘Alam al-Kutub, 1998], pp. 256-259)

The conquest of Sijistan [Sistan] also took place in 23 AH. Sijistan is vaster than Khorasan and its borders are spread far and wide. This region was situated between the Sindh province and the Balkh River. The terrain on its borders was very challenging and the area had a large population.

Sijistan is also called Sistan by the Iranians. The famous Iranian commander Rostam also lived here. It was situated north of Kerman, and its central headquarters were in Zaranj.

In ancient times, this was a very vast region and was very important during the time of Hazrat Muawaiyah (ra). The people of this region were always at war against Kundhar Turks and other nations. Asim bin Amr aimed to conquer Sijistan and Abdullah bin Umair also joined him with his army.

The battle against the people of Sistan took place in a nearby area and the Muslims attained victory while the enemy fled. The Muslims gave chase until they were able to surround the fleeing army in Zaranj. On their way, the Muslims conquered different areas where possible. Eventually, the people of Sistan became willing to reconcile and negotiate about Zaranj and other conquered territories and agreed to a treaty with the Muslims.

In their treaty, they stipulated the condition that their forests would be considered as protected pastures. For this reason, Muslims were always wary of the forests when passing by, lest they cause damage and break their covenant. This is the extent to which Muslims would be considerate. Thus, the people of Sistan agreed to pay taxes and the Muslims accepted the responsibility of their safety and security.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari Translation, Vol. 3, Pt. 1 [Karachi, Pakistan: Dar al-Isha‘at, 2003], p. 197)

The Battle of Ghatafan took place in Muharram or Safar 3 AH. Whilst setting off towards Najd in order to travel to Ghatafan, the Holy Prophet (sa) appointed Hazrat Uthman (ra) as the amir of Medina in his absence. Therefore, in this respect, he was not able to partake in this expedition either.

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 41)

With regard to the details of this expedition, Hazrat Mirza Bashir Ahmad Sahib (ra) states:

“Upon the proposal of a renowned warrior from among themselves named Dau‘thur bin Harith, the people of the Banu Tha‘labah and Banu Maharib, which were tribes of the Banu Ghatafan, began to assemble in a place called Dhi Amr, situated in Najd, with the intention of launching a sudden attack upon Medina. However, since the Holy Prophet (sa) would keep a constant watch on the movements of his enemies, he was able to receive timely intelligence as to the deadly motives of these tribes. Therefore, in the likeness of a vigilant general, as a pre-emptive measure, the Holy Prophet (sa) assembled a force of 450 Companions and set out from Medina towards the end of Muharram 3 AH, or in the beginning of Safar 4 AH.

“Advancing swiftly, the Holy Prophet (sa) reached close to Dhi Amr. As soon as the enemy was informed of the arrival of the Holy Prophet (sa), they quickly climbed to the nearby mountains in order to secure themselves and when the Muslims reached Dhi Amr, the plain was empty. However, the companions managed to apprehend a Bedouin named Jabbar, who belonged to the Banu Tha‘labah. The Companions took him captive and presented him before the Holy Prophet (sa).

“When the Holy Prophet (sa) enquired of him as to the facts, it was ascertained that all of the people from the Banu Tha‘labah and Banu Maharib had secured themselves in the mountains and they would not confront the Muslims in an open field. With no other alternative, the Holy Prophet (sa) was compelled to order a return. Nonetheless, the benefit which was indeed derived from this Ghazwah was that the threat posed by the Banu Ghatafan at the time was temporarily averted.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 463)

The significance of Alexandria can be gauged by the fact that when the Muslims conquered Alexandria, the city was considered its capital city. After Constantinople, this was known as the second largest city of Byzantine rule. Furthermore, this was also the world’s first trading city. The Byzantines knew very well that if the Muslims were to conquer this city, it would pose dire consequences. It was out of this fear that Heraclius said that if the Arabs overtook Alexandria, the Byzantines would be ruined.

Heraclius started preparing to fight the Muslims himself but died during his preparations, and his son Constantine succeeded him as the ruler. Alexandria was unique to its prominent structures, large forts, location and a large number of guards.

Ali bin Muhammad Madaini narrates that Tabaristan was conquered in the era of Hazrat Uthman (ra) in 30 AH by Hazrat Saeed (ra) bin Aas. A battle ensued and the fort was captured [by the Muslims].

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Sanah 30 [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 102-103)

The expedition of Herat took place in 32 AH. Hazrat Uthman (ra) dispatched Khulaid bin Abdullah bin Hanafi to Herat and Badghis. He conquered both cities, but later they [i.e. the people of the cities] rebelled [against the Muslims] and allied themselves with the Karen king [House of Karen].

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma‘a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], p. 131)

In 32 AH Hazrat Abdullah (ra) bin Aamir departed leaving Qais bin Haythim as the governor in his absence.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], p. 132)

The [King] Karen had prepared a large army to confront the Muslims. Qais bin Haythim appointed Abdullah bin Hazim as the governor and left to assist Hazrat Abdullah bin Aamir.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], pp. 132-133)

Since there was a vast enemy army facing them, Abdullah bin Hazim left to fight against [King] Karen with an army of 4,000 soldiers. Abdullah bin Hazim sent 600 soldiers as a vanguard and set out behind them. The vanguard force reached the army of Karen in the night and launched an attack. Due to this sudden attack, the enemy became petrified and when the remaining Muslim army reached there, the enemy suffered a crushing defeat and [King] Karen was killed. The Muslims chased them and many people were either killed or imprisoned after their capture.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Dhikr Sulh al-Ahnaf ma’a Ahl Balkh [Beirut, Lebanon: Dar al-Fikr, 1998], p. 132)

With regard to Hazrat Ali’s (ra) expedition to the Banu Tayy, it is stated that the Holy Prophet (sa) sent Hazrat Ali (ra) along with 150 men to destroy the idol of the Banu Tayy called Fuls. The Banu Tayy lived to the north east of Medina. During this expedition, the Holy Prophet (sa) gave Hazrat Ali (ra) a large black flag as well as a smaller white flag. In the morning, Hazrat Ali (ra) launched an attack on the people of Hatim and destroyed the idol of Fuls. Hazrat Ali (ra) returned to Medina having acquired a large amount of spoils of the Banu Tayy including captives.

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Sariyah Ali bin Abi Talib ila al-Falas [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], 331)

Fasa and Darabgerd: In 23 AH, Hazrat Umar (ra) commissioned Hazrat Sariyahh bin Zunaim (ra) toward Fasa and Darabgerd. Fasa was an ancient city in Fars, located at a distance of 216 miles from Shiraz. Darabgerd was a vast region in Fars, comprising of many cities including Fasa.

There is a narration documented in Dala‘il Al-Nabuwwah in which Hazrat Ibn Umar (ra) narrates that Hazrat Umar (ra) once sent out an army under the leadership of Hazrat Sariyah (ra). One day, whilst delivering a sermon, Hazrat Umar (ra) suddenly said aloud:

يَا‭ ‬سَارِيَ‭ ‬الْجَبَلَ‬‬

That is, “O Sariyahh, go toward the mountain.” Tarikh Al-Tabari also mentions that Hazrat Umar (ra) sent Hazrat Sariyahh bin Zunaim (ra) to Fasa and Darabgerd. When he arrived there, he besieged the area. Upon this, they called their allies for reinforcements who gathered in the desert to combat the Muslim army. When their numbers increased, they advanced to surround the Muslims from every direction. It was a Friday and Hazrat Umar (ra) was delivering the Friday Sermon when he said

يَا‭ ‬سَارِيَة‭ ‬بِنِ ‬زُنَيْم‭ ! ‬اَلْجَبَل‭ ‬اَلْجَبَل‬‬‬‬

That is, “O Sariyah bin Zunaim, the mountain, the mountain!” There was a mountain situated close to the Muslim encampment. Taking refuge on that mountain would contain the enemy attack to a single front.

Thus, they took to the mountain and fought the enemy, ultimately defeating them and collecting large amounts of the spoils of war. Among the spoils of war was a small chest of precious gems, and the Muslim army, in unanimity, decided to present it as a gift to Hazrat Umar (ra).

Hazrat Sariyah (ra) sent a messenger with news of the victory, along with the chest of gems to Hazrat Umar (ra). When the messenger reached Medina, Hazrat Umar (ra) was serving food to the people and was holding a staff which he would use to direct the camels. When the messenger approached to speak to Hazrat Umar (ra), Hazrat Umar (ra) sat him down for food, and so he sat down to eat. When he finished eating, Hazrat Umar (ra) was departing. He got up to follow Hazrat Umar (ra) and when Hazrat Umar (ra) noticed that he was being followed, he thought that the man was still hungry and so upon reaching his home he invited the man in and instructed the bread maker to arrange for food which consisted of bread, olives and salt.

Hazrat Umar (ra) told the man to eat, and after completing his meal he addressed Hazrat Umar (ra) saying, “O Leader of the Faithful! I am a messenger from Sariyahh bin Zunaim.”

Hazrat Umar (ra) replied, “Welcome!” He then moved closer to Hazrat Umar (ra), to the extent that his knees touched against the knees of Hazrat Umar (ra).

Hazrat Umar (ra) asked about the Muslims and about Sariyahh. The messenger then informed him about the chest of jewels. Hazrat Umar (ra) looked towards him and in a loud voice proclaimed, “No! There is no honour in this. Return to the army and distribute these among them.” In other words, the gems that had been sent for him should be distributed amongst the army.

The messenger submitted, “O leader of the faithful! My camel has become weak, and I also took a loan in hope of being rewarded, so please grant me enough that I may be compensated for what I have incurred.”

He insisted until Hazrat Umar (ra) granted him a camel from the camels given in alms and included his camel in the alms instead. The messenger was rebuked and returned to Basra where he implemented the instructions of Hazrat Umar (ra).

It is also mentioned in a narration that when the messenger brought news of victory to Medina, many people enquired about the battle and about Sariyahh, and also asked if they heard a voice on the day of the battle. He replied, “Yes we heard:

يَا‭ ‬سَارِيَ‭ ‬الْجَبَلَ‬‬

That is, “O Sariyah! Retreat to the mountain”. He continued, “We were very close to being destroyed, but when we took the mountain as refuge, Allah Almighty granted us victory.”

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari Translation, Vol. 3, Pt. 1 [Karachi, Pakistan: Dar al-Isha‘at, 2003], pp. 194-196) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], pp. 553-554) (Imam al-Bayhaqi, Dalail al-Nubuwwah, Vol. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 370) (Ali Muhammad as-Sallabi, Sirat Ameerul Momineen Umar bin Khattab [Beirut, Lebanon: Dar al-Ma‘rifah, 2007], p. 436) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi], p. 273) (Ibid., Vol. 3, p. 434)

Hazrat Musleh-e-Maud (ra) narrates this incident in the following manner:

“There is an incident of Hazrat Umar (ra) recorded from during the time of his Khilafat. He was once standing at the pulpit and delivering a sermon when he spontaneously said:

يَا‭ ‬سَارِيَ‭ ‬الْجَبَلَ‬‬ يَا‭ ‬سَارِيَ‭ ‬الْجَبَلَ‬‬

“That is, ‘O Sariyah, climb the mountain! O Sariyah, climb the mountain!’ Because these words were unrelated to the subject matter, the people enquired as to what was said. Hazrat Umar (ra) explained that he was shown the place where Sariyah was sent as the general of the Muslim army, and that the enemy was about to launch an attack from the rear which would most likely have destroyed the Muslim army. He also saw a mountain in the near vicinity which could save them from such an attack and so he called to them to climb the mountain. Only a few days had passed and Sariyah also reported the exact same occurrence, also writing that the voice that warned them of the danger and guided them to climb the mountain to evade the enemy attack was very similar to the voice of Hazrat Umar (ra).”

Hazrat Musleh-e-Maud (ra) continues: “From this incident, we learn that Hazrat Umar’s (ra) tongue was not in his control at the time, but was rather in the control of the All-Powerful God, for Whom distances and separation is no matter.”

(Taqdir-e-Ilahi, Anwar-ul-Ulum, Vol. 4, p. 575)

The Promised Messiah (as) writes in this regard:

“I would also like to add that it is completely baseless and wrong to allege that there is no proof that the revered Companions received such divine revelations. For, according to authentic ahadith, there is ample proof of the great number of revelations and miracles experienced by the revered Companions, Allah be pleased with them. Hazrat Umar’s, Allah be pleased with him, learning of the perilous state of Sariyah’s troops through divine communication has been recorded by al-Baihaqi on the authority of Ibn-e-Umar. What was it, if not divine revelation! Moreover, Hazrat Umar’s words: يا‭ ‬سارية‭ ‬الجبل‭ ‬الجبل‭ ‬‬‬‬‬

“[‘O Sariyah! The mountain, the mountain!’] were uttered in Medina, but were heard by Sariyah and his troops in a far off land through the grace of divine providence. What was it, if not a miraculous Sign!”

(Barahin-e-Ahmadiyya Pt. 4, Ruhani Khaza‘in, Vol. 1, pp. 653-654, footnote of footnote 4)

Hazrat Ibn Umar says, “I saw Hazrat Ammar (ra) in the battle of Yamama. He was standing on a high mound and was calling upon the Muslims. He was a very brave man. He said, ‘O Muslims! Are you running away from paradise? I am Ammar bin Yasir, come towards me.’” Hazrat Ibn Umar further states, “I was watching him and noticed that one of his ears was cut deeply and was dangling. Despite all of this, Hazrat Ammar was engrossed in the battle.”

(At-Tabaqat Al-Kubra, Vol. 3, p. 192, Ammar bin Yasir, Da-ul-Ihya At-turath Al-Arabi, 1990, Beirut)

In reference to the same injured ear, Tariq bin Shahab states, “Someone from the Banu Tamim tribe taunted Ammar (ra) about his mutilated ear. Hazrat Ammar (ra) responded by saying, ‘You have insulted my finest ear.’”

(At-Tabaqat Al-Kubra, Vol. 3, p. 192, Ammar bin Yasir, Da-ul-Ihya At-turath Al-Arabi, 1990, Beirut)

That is, you are mocking me for the ear that was sacrificed in a battle for the sake of God Almighty; this ear of mine is my best ear.

The siege of Alexandria continued for nine months. Hazrat Umar (ra) was worried and wrote a letter saying, “Perhaps you have become driven by luxuries there otherwise obtaining victory should not have taken this long. Along with this message, deliver a speech to the Muslims about jihad and then level an attack.”

After reading out this letter from Hazrat Umar (ra), Hazrat Amr (ra) bin al-Aas called Hazrat Ubadah (ra) bin Samit and handed him the flag. The Muslims carried out an intense attack and thus conquered the city.

Nonetheless, in 17 AH, the Byzantines made a last attempt and owing to this attempt, the Muslims were able to conquer all of Syria. Since the Islamic conquests continued and the borders of the Islamic government continued to gain more territory, the neighbouring empires were alarmed, fearing that one day it would be their turn. Therefore, the people of Jazirah – which was an area between Iraq and Syria – lost hope in Yazdegerd after he fled to Rayy. For this reason, they wrote to Heraclius stating that if he sent an army along the sea in order to remove the Muslims from their occupied lands, they would assist him. Heraclius pondered over the matter and concluded that there was no harm in sending an army. The people of Jazirah wrote to Heraclius for a second time, from which he understood that there was no doubting their intentions. He saw that most of the people were Christian Arabs, who were firmly rooted in their faith to the extent that they deemed it better to die for this cause. It had been over a year that Heraclius had left the wars in the land of Syria and so he no longer had the fear he had previously in his heart. He also saw that the frontier areas were strong enough to withstand an attack by the Muslims. Furthermore, his naval fleet was still intact. He also knew that the Muslims were fearful of the sea and anything associated with it. This gave strength to his resolve and he agreed to the request of the people of Jazirah.

In his letter he incited the tribes and wrote that the fleet had been prepared and they would arrive at Antioch from Alexandria carrying the army and war supplies. Upon receiving the letter of Heraclius, the tribes took their army of 30,000 and marched towards Homs. Hazrat Abu Ubaidah (ra) received information about all of this. He called Hazrat Khalid (ra) bin Walid from Qinnasrin in order to seek his advice. Both commanders decided that in order to confront the enemy, all the Muslim armies should gather in northern Syria. Thus, all the armies in Antioch, Hama, Aleppo and all nearby garrisons were ordered to gather in Homs. At the same time, news had spread throughout the country that Heraclius had sent an army via the sea and also that the tribes of Jazirah had set off to attack Homs. People crowded around and looking over each other’s heads they began asking each other just how this attack by Heraclius and his allies could be stopped?

When the fleet carrying the army of Heraclius reached Antioch, the gates of the city opened for them. The people had turned against the Muslims and a revolt began in most areas of northern Syria. Hazrat Abu Ubaidah (ra) realised that he was besieged in Homs as the rebels had surrounded it and he saw the enemy advancing both from the sea and the desert. Hazrat Abu Ubaidah (ra) gathered his people and said, “I have sent a letter to the Leader of the Faithful, explaining the delicate situation and also requested for assistance.” He then asked them whether they should go out to fight the enemy or remain inside the forts in wait for the reinforcements from Medina. Only Khalid (ra) bin Walid was of the opinion that they should go outside and face the enemy in the open plain. All other army commanders were of the opinion that they should remain inside the fort and request reinforcements immediately. Hazrat Abu Ubaidah (ra) accepted the opinions of those who said to stay in the fort and disagreed with the advice of Hazrat Khalid (ra) to fight outside the fort.

Thus, the walls were reinforced and the opinion of his commanders was sent to the Khalifa. Hazrat Umar (ra) would never allow himself to forget the difficult situation faced by the Islamic armies in Iraq and Syria which had initially hindered the Islamic victories in the early days of his Khilafat, i.e. the conditions of the early days could be faced now as well. For this reason, Hazrat Umar (ra) ordered for the towns of Kufa and Basrah to be inhabited and it was for this reason that both of these towns contained garrisons for the Muslim army, a place where no non-Muslims resided. Aside from this, from among the other seven towns, each town had a cavalry unit of 4,000, which was fully equipped and always ready for any emergency situations.

Thus, when the letter of Hazrat Abu Ubaidah (ra) reached Hazrat Umar (ra) and he realised that the great commander-in-chief was in grave danger, he commanded Hazrat Saad (ra) bin Abi Waqas, “The day you receive this letter, send Qa‘qa‘ bin Amr with reinforcements to Homs on the same day. Abu Ubaidah is under siege. Ensure the reinforcements reach there as quickly as possible.”

Hazrat Saad (ra) acted on the guidance of the Leader of the Faithful, and on the very day he sent an experienced cavalry unit of 4,000 riders, under the command of Qa‘qa‘ from Kufa to Homs. The situation was so perilous that Qa‘qa‘ taking a 4,000 strong cavalry unit was not enough, because the army coming from Jazirah to Homs alone was 30,000; and the army sent by Heraclius to Antioch on boats was in addition to this. Hazrat Umar (ra) knew that his soldiers were contesting in almost every city of Syria. If they left these places and went to Homs, the entire administration of Syria would collapse. For this reason, after giving the order for Qa‘qa‘ to travel from Kufa, Hazrat Umar (ra) also issued several other commands, which exhibited Hazrat Umar’s (ra) foresightedness and wisdom.

The tribes coming from Jazirah to Homs took the brazen step because they thought that their settlements were outside the reach of the Islamic army. If these settlements were attacked, they would retreat and the pressure on Abu Ubaidah (ra) and his army would be relieved. For this reason, in his letter to Hazrat Saad bin Abi Waqas (ra), Hazrat Umar (ra) wrote:

“Send an army to Raqqah, (a town in Jazirah), under the command of Suhail bin Adi. The people of Jazirah were the ones who encouraged the Byzantines to attack Homs, and before this, the people of Qarqisiyyah had done the same thing. The second army should go to attack Nasibain under the command of Abdullah bin Itban. The people residing here incited the people of Qarqisiyyah. After this, go to Haran, the capital of Jazirah and also to Rauha and remove the enemy from there. The third army is to be sent to the Christian Arab tribes of Rabi‘ah and Tanukh residing in Jazirah under the command of Walid bin Uqbah. Also send Iyaz bin Ghanam to this battle in Jazirah. If there is a war, then the other commanders are to serve under the command of Iyaz bin Ghanam.”

Thus, when all of these commanders set off, the tribes of Jazirah lifted the siege of Homs and left. This was Hazrat Umar’s (ra) strategy that instead of gathering one army, different contingents were sent to the places where the enemy army had come from. Subsequently, when the enemies realised that the Muslims were advancing towards their own towns and settlements, lifted the siege and returned to their areas. Hazrat Umar (ra) did not suffice at this; Hazrat Umar (ra) understood that despite suffering many defeats, Heraclius sent an army via the sea because he had full conviction in his power and he believed that he could fight against the Muslims alone. The biggest proof of this was that the commander-in-chief of the naval fleet from Alexandria was his son, Constantine.

According to Hazrat Umar’s (ra) plan, Qa‘qa‘ bin Amr left with 4,000 horsemen towards Homs. Suhail bin Adi, Abdullah bin Itban, Walid bin Uqbah and Iyaz bin Ghanam left for the northern towns of Jazirah. Hazrat Umar (ra) left for Homs from Medina and stayed in Jabiyah. The people of Jazirah supported the Byzantines in the siege of Homs.

They learned of the Muslim armies’ arrival from Iraq; however, they were not aware of whether the army would attack their city of Jazirah or would attack Homs. Hence, they returned to their city in order to defend their brothers and abandoned the Byzantines. One day, upon waking up, Abu Ubaidah (ra) learned that the tribes from Jazirah had returned to their country and now only the army of Heraclius remained. He called the commanders of his army and said that he wished to go out into the battlefield against the Byzantines. Upon hearing this, Khalid (ra) bin Walid became very happy and said that before the Byzantines could gather themselves amidst the changed circumstances, they should attack them immediately. Hazrat Abu Ubaidah (ra) spoke passionately to the soldiers of the army and said, “Muslims! Whoever remains steadfast today and stays alive, will receive property and wealth, and if you are killed, then you will receive the riches of martyrdom. I testify that the Holy Prophet (sa) has said that whoever dies and is not a disbeliever, they will surely enter Paradise.”

The army was already restless and ready to attack; Abu Ubaidah’sra speech brought about an even greater passion within them and everyone immediately prepared their arms. Hazrat Abu Ubaidah (ra) was leading the army positioned in the centre. Hazrat Khalid (ra) bin Walid was commanding the right flank and Hazrat Abbas (ra) was commanding the left. The two sides battled and within a short amount of time, they defeated the Byzantines.

When Qa‘qa‘ bin Amr reached Homs with the army from Kufa, it had already been three days since the battle had finished. On the other hand, Hazrat Umar (ra) had just reached Jabiyah on his way to Syria, when Hazrat Abu Ubaidah’sra messenger met him and informed him that Allah the Almighty had granted the Muslims victory over the Byzantines three days before Qa‘qa‘ even reached Homs. He also asked about whether Qa‘qa‘ and his army should be given a share of the spoils or not. Hazrat Umar (ra) was relieved and after receiving this news, he did not see any need to continue his journey. He wrote a letter from there to the custodian of the nation, Abu Ubaidah (ra) saying that the people of Kufa should be included in the distribution of spoils because the very news of their arrival worried the enemy due to which they suffered defeat. [He said] “May Allah grant a good reward to the people of Kufa for they protect their city and help people from other cities.” Then, he set out towards Medina.

After this defeat, the Byzantine ruler became so disheartened that he never returned to Syria. When the rebels learned that the Byzantine armies had boarded their ships and fled, their rebellion dissipated at the same time. This occurred in 17 AH; three years later in 20 Hijri, the year 641 CE, Heraclius passed away.

(Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, pp. 384-390, 590, Islami Kutub Khana, Lahore) (Sirat Amir-il-Momineen Umar (ra) bin al-Khattab, Al-Salabi, pp. 750-752, Al-Furqan Trust, Khangarh Muzaffargarh, Pakistan) (Al-Faruq, Shibli Nu‘mani, pp. 134-136, Dar al-Isha‘ah, Karachi, 1991)

After gaining victory over Qadisiyyah, the Muslim army was then granted victory in Babylon, which is an ancient city of modern-day Iraq and which has been mentioned by the Holy Quran in relation to Harut and Marut. This place was where Kufa is now situated. This is what has been mentioned in the introduction for the names of the cities. It is further written that they reached the historical city of Kusa, which is where Nimrod imprisoned Hazrat Abraham (as). The prison was still intact at that time. When Hazrat Sa‘d (ra) reached that place and saw the prison, he recited the following verse of the Holy Quran:

تِلْکَ الْاَیَّامُ نُدَاوِلُہَا بَیْنَ النَّاسِ

“And such days We cause to alternate among men [that they may be admonished].” (Surah al-e-Imran, Ch.3: V.141)

As they journeyed further from Kusa, they reached a place named Bahra Sheer. According to Mu‘jam-ul-Buldan, which also explains the names of the cities, the name of this place was Bahuri Seer, situated to the west of the Tigris River, near the Iraqi city of Midian, and in the outskirts of Baghdad. This is where the hunting lion of Chosroes was kept.

So when the army of Hazrat Sa‘d (ra) had reached close by, this beast was unleashed upon them. With its thunderous growl, the lion launched its attack upon the army. Hashim bin Abi Waqas (ra), the brother of Hazrat Sa‘d (ra) who was the commander of the frontline, struck the lion in such a manner that it collapsed on the spot. The Battle of Midian also took place during this expedition. Midian was the headquarters of Chosroes where his white palaces were located. Between the Muslims and Midian was the Tigris River. The Iranians had completely destroyed the bridge of the river. Hazrat Sa‘d (ra) then said, “O Muslims, the enemy has taken refuge with the river, so let us now swim across the river.” Having said this, Hazrat Sa‘d (ra) led the horse in the river and the soldiers followed their commander by also taking their horses in the river and in this way, the army of the Muslims crossed the river. Having witnessed these extraordinary scenes, the Iranians began wailing with fear and fled immediately thinking some spirits had come. As the Muslims advanced, they took control of the city and the palaces of Chosroes and in this way, the prophecy of the Holy Prophet (sa) came to fulfilment. This [prophecy] was revealed to the Holy Prophet (sa) as he struck the boulder with the pickaxe whilst digging the ditch prior to the Battle of the Ditch, when he said, “I have been shown the white palaces of Midian falling.” Hence, having seen these palaces in a derelict state, Hazrat Sa‘d (ra) recited the following verses of Surah al-Dukhan:

كَمْ تَرَکُوْا مِنْ جَنّٰتٍ وَّ عُیُوْنٍ۔ وَّ زُرُوْعٍ وَّ مَقَامٍ کَرِیْمٍ۔ وَّ نَعْمَۃٍ کَانُوْا فِیْہَا فٰکِہِیْنَ۔ کَذٰلِکَ وَ اَوْرَثْنٰہَا قَوْمًا اٰخَرِیْنَ

“How many were the gardens and the springs that they left behind! And the cornfields and the noble places! And the comforts wherein they took delight! Thus [it was destined to be]. And We made another people inherit these things.” (Surah al-Dukhan, Ch.44: V.26-29)

Thereafter, Hazrat Sa‘d (ra) wrote to Hazrat Umar (ra) seeking permission to advance further, to which Hazrat Umar (ra) replied that he should suffice with what was at hand and attention should be given to establishing law and order in the conquered lands. Hence, by establishing Midian as the headquarters, Hazrat Sa‘d (ra) began his efforts to strengthen the administration and he carried this out in an excellent manner.

Hazrat Zubair (ra) accompanied the Holy Prophet (sa) in the Battles of Badr, Uhud and all subsequent battles. During the Battle of Uhud, he remained steadfast by the side of the Holy Prophet (sa) and pledged allegiance even if it meant death. On the occasion of the Conquest of Mecca, one of the three flags representing the Muhajireen was carried by Hazrat Zubair (ra).

(al-Tabaqat al-Kubra li ibn Sa‘d, Vol. 3, p. 77, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-‘Ilmiyyah, Beirut, 1990)

On the day of [the Battle of] Badr, the Holy Prophet (sa) only had two horses with him, Hazrat Zubair (ra) was mounted on one of them.

(al-Tabaqat al-Kubra li ibn Sa‘d, Vol. 3, p. 76, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

It is related by Hazrat Urwah (ra) that Hazrat Zubair (ra) had three very deep sword-wounds on his body, in which he [Hazrat `Urwah] was able to put his fingers through. Two of these deep wounds were suffered during the Battle of Badr and one was suffered during the Battle of Yarmuk.

(al-Isabah fi Tamyiz al-Sahabah, Vol. 2, p. 459, Zubair (ra) bin al-Awwam, Dar al-Kutub al-Ilmiyyah, Beirut, 1995)

Musa bin Muhammad narrates from his father that Hazrat Zubair bin al-Awwam (ra) could be recognised by his yellow turban, which he was wearing during the Battle of Badr. Upon seeing him, the Holy Prophet (sa) said that angels had descended in likeness of Hazrat Zubair (ra) – meaning the angels which Allah the Almighty had sent for their help were also dressed in the same attire.

(al-Isabah fi Tamyiz al-Sahabah, Vol. 2, p. 459, Zubair bin al-Awwam (ra), Dar al-Kutub al-Ilmiyyah, Beirut, 1995)

Hisham bin Urwah narrates from his father that Hazrat Zubair (ra) would say that on the day of the Battle of Badr, he encountered Ubaidah bin Saeed on the battleground. He was fully clad in armour and only his eyes were visible. He was known by the title of Abu Dhaat al-Karish and began declaring “I am Abu Dhaat al-Karish.” Upon hearing this, Hazrat Zubair (ra) attacked him with a spear and injured his eye, which resulted in his death. Hisham relates being told that Hazrat Zubair (ra) would say that he had to place his foot on him and pull the spear out with great difficulty, and when he did, he found that both edges had become twisted. Urwah said that the Holy Prophet (sa) asked Hazrat Zubair (ra) for that spear which he presented to him. When the Holy Prophet (sa) passed away, it came back into the possession of Hazrat Zubair (ra). Then Hazrat Abu Bakr (ra) asked for the spear which he gave to him. After Hazrat Abu Bakr (ra) had passed away, Hazrat Umar(ra) asked for the spear and Hazrat Zubair (ra) gave it to him. When Hazrat Umar (ra) passed away, it returned to the possession of Hazrat Zubair (ra), after which Hazrat Uthman (ra) asked to take the spear from him, and Hazrat Zubair (ra) gave it to him. When Hazrat Uthman (ra) was martyred, the spear was given to the family of Hazrat Ali (ra). Eventually, it came into the possession of Hazrat Abdullah bin Zubair (ra) and it remained with him until he was martyred.

(Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith no. 3998)

In relation to the Islamic teachings which were demonstrated during this battle, Mir Mahmood Ahmad Sahib has commented on this:

“There was a fierce battle in Namariq whereby the Persians suffered defeat and during this battle an example of the lofty Islamic morals was demonstrated. The Persian army’s commander-in-chief, Jaban, was taken captive, but Mattar bin Fizah, who arrested him did not recognise Jaban. Taking advantage of this fact, Jaban offered Fidya and secured his freedom. A little while later, the Muslims once again captured Jaban and brought him to Hazrat Abu Ubaid (ra) and told him of the rank Jaban held in the Persian army. However, Hazrat Abu Ubaid (ra) did not approve that he be arrested once again after the Muslims had already taken fidya. The people insisted that Jaban held the rank of a king for his people; however, Hazrat Abu Ubaid (ra) stated, ‘I will not act dishonourably.’” Subsequently, Jaban was released.

This incident reflects the high morals which were part of the Muslim army’s conduct and even if there was an advantage to be taken, they would never abandon their morals.

*(Tarikh-ul-Islam bi-Ahad Hazrat Umar (ra), thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 9-12) (Tarikh al-Tabari, Vol. 2, pp. 362-363, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Mu‘jamul Buldan, Vol. 5, p. 351, and Vol. 2, p. 434, Dar-ul-Kutub Al-Ilmiyyah, Beirut) *

Now I shall mention the conquests that took place in Egypt. Among those was the Battle of Farama [Pelusium]. Farama was a well-known city of Egypt which was situated to the east of the Mediterranean Sea and Paluzi, which was one of the seven tributaries of the River Nile and the city of Farama was situated on the mountain.

(Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, pp. 556-557, Islami Kutub Khana, Lahore)

Then there is the conquest of Tiberias. When the residents of Tiberias heard news of the conquest of Beisen and the resulting treaty, they requested a truce from Abul A‘war on the condition that their plea be put before Hazrat Shurahbil (ra). Abul A‘war accepted their request, and thus residents of Beisen and Tiberias both agreed to the terms settled in Damascus.

It was also decided that half of the total residences in the towns and surrounding villages would be emptied for the Muslims, while the Byzantines would occupy the other remaining half. [It was also decided] that everyone would be taxed one Dinar annually, and a specific portion from the yielded crops would be due.

After this, the Muslim leaders and soldiers became residents among the public and the establishment of peace with Jordan reached completion. All reinforcements took residence in and around Jordan, and the good news of the victory was sent to Hazrat Umar (ra).

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari [translated], Vol. 2, part 2 [Karachi, Pakistan: Nafees Academy], pp. 216-217)

Hazrat Mirza Bashir Ahmad Sahib (ra) has also mentioned this expedition, and states:

“Following this, the Holy Prophet (sa) dispatched an army of companions towards the Banu Fazarah under the command of Hazrat Abu Bakr (ra). At that time, this tribe was at war with the Muslims. Salamah bin Akwa‘ (ra), a famous archer and trained runner was also a part of this army. Salamah bin Akwa‘ (ra) narrates that they reached close to the settlement of this tribe around the time of the morning Salat. When they had completed the Salat, Hazrat Abu Bakr (ra) issued forth the command to attack. In fighting with the Fazarah tribe, they reached near their water well. Many of the idolatrous people were killed, after which they fled from the field of battle, and they imprisoned many men. Salamahra narrates that among the group of people that fled was a party of women and children, who were quickly moving towards a nearby mountain. He began to shoot arrows between the mountain and them, upon which this party became frightened and stopped and they imprisoned them. Among these prisoners was an elderly lady who had covered herself with a mantle of red skin. She also had her beautiful daughter with her. He surrounded these people and brought them before Hazrat Abu Bakr (ra), who entrusted this girl to his guardianship. When they later reached Madinah, the Holy Prophet (sa) took this girl from him and sent her to Makkah, and in lieu, he sought the freedom of a few Muslim prisoners who had been detained by the people of Makkah.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 716-717)

Hazrat Sa‘d (ra) was the first person who shed blood in the way of Allah. He was also the first person to shoot an arrow in the cause of Allah. This incident is from the Battle of Hazrat Ubaidah bin Harith.

(Sunan Ibn Majah, Kitab-ul-Sunnah, Hadith no. 131), (Al-Isti‘ab, Vol. 2, p. 607, Dar-ul-Jeel, Beirut) (Usdul Ghaba, Vol. 2, p. 453, Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2003)

Its details are as follows:

An expedition took place during Rabi-ul-Awwal of 2 AH, which is called the Battle of Hazrat Ubaidah bin Harith. Hazrat Mirza Bashir Ahmad Sahib (ra) has written in Sirat Khatamun-Nabiyyin:

“In the beginning of the month of Rabi-ul-Awwal, the Holy Prophet (sa) dispatched a company of the Muhajireen, comprising of 60 men mounted on horses or camels, in the leadership of a close relative, Ubaidah bin al-Harith Muttalibi. The objective of this campaign was to forestall the attacks of the Quraish of Mecca. As such, when Ubaidah bin al-Harith and his companions covered some ground and arrived close to Thaniyyatul-Murrah (Thaniyyatul-Murrah is the name of a place situated between Mecca and Medina which the Holy Prophet (sa) passed through during his migration), they suddenly noticed that 200 armed young men had set up camp in the command of Ikramah bin Abi Jahl. The two parties encountered one another and a few arrows were exchanged in a confrontation. However, this group of idolaters then stood down from further conflict due to the fear that the Muslims probably had hidden reinforcements at their disposal and consequently, the Muslims did not pursue them. Although, two individuals from the army of the idolaters named Miqdad bin Amr (ra) and Utbah bin Ghazwan (ra) fled from the command of Ikramah bin Abi Jahl and joined the Muslims. It is written that they set out with the Quraish for this very purpose, so that they could find an opportunity to join the Muslims. The reason being that they were Muslims at heart, but could not migrate out of fear of the Quraish due to their weakness.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 328), (Mu‘jamul Buldan, Vol. 2, pp. 99-100, Dar-ul-Kutub al-Ilmiyyah, Beirut)

In the Sariyyah of Ubaidah bin Harith (ra), Hazrat Utbah (ra) fled from the Quraish and joined the Muslims:

“In the month of Rabi‘ al-Awwal, the Holy Prophet (sa) dispatched a company of the Muhajirin, comprising of seventy men mounted on camels, in the leadership of a close relative, Ubaidah bin Al-Harith Muttalibi (ra). The objective of this campaign was also to prevent the attacks of the Quraish of Mecca, (this reference is also from Sirat Khatamun-Nabiyyin). As such, when Ubaidah bin Al-Harith (ra) and his companions covered some ground and arrived close to Thaniyyatul-Marah, they suddenly noticed that 200 armed young men had set up camp in the command of Ikramah bin Abi Jahl. The two parties encountered one another and a few arrows were exchanged in a confrontation. However, this group of idolaters then stood down from further conflict due to the fear that the Muslims probably had hidden reinforcements at their disposal and consequently, the Muslims did not pursue them. Albeit, two individuals from the army of the idolaters named Miqdad bin Amr (ra) and Utbah bin Ghazwan (ra) fled from the command of Ikramah bin Abi Jahl and joined the Muslims. It is written that they set out with the Quraish for this very purpose, so that they could find an opportunity to join the Muslims. The reason being, that they were Muslims at heart, but could not migrate out of fear of the Quraish due to their weakness.”

Hazrat Mirza Bashir Ahmad Sahib (ra), offering his commentary on this, states:

“Moreover, it is possible that this very occurrence caused them to lose heart and they decided to step back considering this to be an evil omen. History has not recorded whether this army of the Quraish, which was definitely not a trade caravan and regarding which Ibn Ishaq has used the words Jammun Azeem (a grand army), set out in this direction with a specific objective. However, it is definite that their intentions were not favourable. It was due to the grace of God that upon finding the Muslims vigilant and upon witnessing some of their own men joining the Muslims, they lost courage and retreated. Moreover, a practical benefit, which the companions derived from this campaign was that two Muslim souls were delivered from the tyranny of the Quraish.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 328-329)

Allah the Almighty enabled Hazrat Sa‘d bin Abi Waqas (ra) the honour of conquering Iraq.

Once, during the Battle of Khandaq, the Companions (ra) went to the Holy Prophet (sa) and said that there was a boulder in the ditch which would not break. The Holy Prophet (sa) went and struck the boulder thrice with a pickaxe and with every blow, the boulder crumbled slightly; the Holy Prophet (sa) proclaimed “Allahu Akbar” [Allah is the greatest] in a loud voice and the Companions (ra) also followed in raising the slogan. During this incident, while striking one of the blows, the Holy Prophet (sa) said, “I have been shown the white palaces of Midian falling.” What he saw was fulfilled at the hands of Hazrat Sa‘d (ra).

(Roshan Sitarey, Ghulam Bari Saif, Vol. 2, p. 79)

There were two great powers in the surroundings of Arabia; the Persian and the Byzantine empires. Much of Iraq was under the control of the Chosroes and his royal palaces were situated in Midian. The famous battles of Midian, Qadisiyyah, Nahawand, and Jalula were fought under the leadership of Hazrat Sa‘d bin Abi Waqas (ra).

The background to Midian is that it is located by the Tigris River, a little south of Baghdad in Iraq. Since many cities were established here one after the other, the Arabs gave it the name of Midian, meaning a cluster of cities. Qadisiyyah was also a city in Iraq where a famous battle was fought between the Muslims and the Persians, known as the Battle of Qadisiyyah. Present day Qadisiyyah is located 15 farsakh [approximately 50 miles] from Kufa. Nahawand is a city located in present day Iran and is seventy kilometres south of Hamadan, the capital of the region. Jalula is a city in present day Iraq which is located near the eastern corner of the Tigris River. A battle between the Muslims and the Persians was fought here. It was named Jalula because the city became filled with the corpses of Iranians.

In Iraq, during the Caliphate of Hazrat Abu Bakr (ra), Hazrat Musanna bin Haritha (ra) sought permission to attack as the Persians constantly caused trouble on the border. Hazrat Abu Bakr (ra) granted permission and sent a large army with Hazrat Khalid bin Waleed (ra) to assist. When Hazrat Abu Ubaidah (ra) submitted to Hazrat Abu Bakr (ra) for reinforcements in Syria, Hazrat Abu Bakr (ra) sent Hazrat Khalid (ra) to help him and Hazrat Khalid bin Waleed (ra) appointed Hazrat Musanna (ra) to deputise in Iraq. However, as soon as Hazrat Khalid (ra) left Iraq the campaign lost momentum. When Hazrat Umar (ra) became the Caliph, he returned attention towards the campaign in Iraq. Hazrat Musanna (ra) had consecutively rendered defeat to enemies in Buwaib and other battles and taken hold of a large expanse of land in Iraq. At that time, Iraq was under the control of the Chosroes. When the Persians saw the strength of Muslims in battle and their consecutive victories, it opened their eyes. They replaced their queen, Buran Dukht, with Yazdegerd, the true heir of Chosroes. Upon ascending the throne, he immediately united all the powers of the Iranian empire and kindled a fire of fury and revenge in the entire nation against Muslims. Under these circumstances, Hazrat Musanna (ra) was forced to retreat from the Arabian border. When Hazrat Umar (ra) came to know of these incidents, he sent emissaries throughout Arabia, who delivered passionate addresses calling on the Muslims to take a stand against Chosroes. The result was that it stirred emotions in Arabia and resulted in people hearkening from all directions, ready to present themselves for the sake of Islam with their lives in the palms of their hands, [as it were]; flocking to the royal court of the Caliphate.

Hazrat Umar(ra) sought counsel as to who should be appointed to lead this expedition. Upon the suggestions of the people, Hazrat Umar(ra) prepared to lead it himself, however Hazrat Ali(ra) and other prominent companions were against this. Subsequently, Hazrat Saeed bin Zaid’s(ra) name was proposed but in that very instance, Hazrat Abdur Rahman bin Auf(ra) stood up and said, “O Leader of the Faithful! I know just the individual for this expedition.” Hazrat Umar(ra) enquired who it was and Hazrat Abdur Rahman(ra) bin Auf proposed the name of Hazrat Sa‘d bin Abi Waqas(ra). Upon this, everyone agreed with the proposal of Hazrat Sa‘d(ra). Regarding Hazrat Sa‘d(ra), Hazrat Umar(ra) stated:

اِنَّہٗ رَجُلٌ شُجَاعٌ رَامٍ

“He is a brave and fearless man; and an excellent archer.”

Hazrat Musanna(ra) was waiting for Hazrat Sa‘d(ra) along with 8,000 brave soldiers at Zi Qar, which is a place situated between Kufa and Wasit, but during this, he passed away. [Prior to his demise] He had appointed his brother Hazrat Muana(ra) as the commander of the army. According to the instructions he had received, Hazrat Muana(ra) met Hazrat Sa‘d(ra) and conveyed to him the message of Hazrat Musanna(ra). Hazrat Sa‘d(ra) took an assessment of the strength of his army which consisted of approximately 30,000 soldiers. Hazrat Sa‘d(ra) organised the army by dividing them under each flank and also appointed an officer for both. They then proceeded ahead and besieged Qadisiyyah. The Battle of Qadisiyyah took place towards the end of 16 AH. The disbelievers numbered approximately 280,000 and also had 30 elephants and the Iranian army was under the command of Rustam. Hazrat Sa‘d(ra) invited the disbelievers to Islam and for this he sent Hazrat Mughirah bin Shu‘ba(ra). In response, Rustam stated that the Muslims were enduring hardship and they were only doing this in order to alleviate their condition. Therefore, he said he would grant them provisions in such abundance that it will be plentiful for them. Hazrat Mughirah(ra) replied that they had answered the call of God’s Messenger(sa) and were inviting them to profess belief in the One God and His Prophet(sa). If they were to accept this invitation, then it would be better for them, otherwise the matter between them would be settled by the sword, i.e., a battle. It was they [Iranians] who instigated the battle; the Muslims on the other hand did not want to fight and in fact called them towards Islam, but since they insisted on fighting, hence the Muslims said in that case the matter would be settled by the sword.

Upon hearing this, Rustam became enraged and since he was an idolater, he said, “I swear by the sun and the moon, before the light of day, we shall begin the battle and will destroy all of you.”

Hazrat Mughriah (ra) replied:

لَاحَوْلَ وَلَا قُوَّۃَ اِلَّا بِاللّٰہِ

“Allah alone is the source of all power.”

After saying this, he mounted on his horse. Hazrat Sa‘d (ra) had received instructions from Hazrat Umar (ra) that they were to first invite them to Islam. Therefore, Hazrat Sa‘d (ra) sent a delegation which included the famous poet and cavalier, Hazrat Amr bin Ma‘di Karib (ra) and Hazrat Asha‘th bin Qais Kindi (ra). When they saw Rustam, he enquired where they were going, to which they replied that they were going to meet with his King [Wali]. Thereafter, this detailed conversation took place between the two. The members of this delegation stated that the Holy Prophet (sa) had promised them that they would be granted control of his land. In reply, Rustam asked for a basket full of dirt and said, “Here you go, you can place our land on top of your head.”

Hazrat Amr bin Ma‘di Karib (ra) quickly stood up and placed the basket of dirt in his sack and stated that this was to serve as a sign to indicate that they would indeed take control of their land. Thereafter, they went to the royal court of the King of Iran and conveyed to him the message of Islam. The king became enraged and ordered them to leave his royal court and also stated that had they not come as emissaries, he would have had them killed. He then ordered Rustam to teach them a lesson they would never forget. It was a Thursday, after the Asr prayer when the battle commenced. Hazrat Sa‘d (ra) raised the slogan of “Allahu Akbar” [Allah is the greatest] three times and upon reciting this for the fourth time, the battle began. Hazrat Sa‘d (ra) was unwell at the time and sat on an elevated secure post in the fortress of Udhaib, directing his forces.

(Roshan Sitarey, Ghulam Bari Saif, Vol. 2, pp. 79-82) (Atlas Fatuhat-e-Islamiyyah, p. 81, p. 100, p. 188, p. 126) (Mu‘jam-ul-Buldan, Vol. 4, p. 333, Dar-ul-Kutub al-Ilmiyyah, Beirut)

Then, there was the Battle of Saqatiah, which took place in 13 AH. Having suffered defeat in the Battle of Namariq, the Iranian army retreated to Kasker, where the Iranian commander, Narsi had already gathered a large army to counter the Muslim army. Abu Ubaid (ra) headed towards Kasker to take on this army. Narsi, the commander of the Iranian army at Kasker, had a high standing amongst the courtiers of the King. The commanders of the two flanks of the Iranian army – Banduyah and Tairuyah were close relatives of the Sasanian kings. News of the defeat at Namariq reached the Iranian king. Rostam was still making arrangements to send reinforcements in order to assist Narsi when Abu Ubaid (ra) advanced his army swiftly and arrived in the lower areas of Kaskar before the reinforcements could arrive, i.e. they attacked them, at a place which was known as Saqatiah.

After an intense battle and owing to the grace of Allah the Almighty, the Muslims were victorious in the Battle of Saqatiah. After the main battle had ceased, Hazrat Abu Ubaid (ra) sent smaller contingents to confront the enemy armies that were present in the surrounding areas of Kasker.

(Tarikh-ul-Islam bi-Ahad Hazrat Umar (ra), thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 12-13) (Tarikh al-Tabari, Vol. 2, pp. 364, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012)

Then was the conquest of Caesarea, which took place in 15 AH. Caesarea was a coastal town of Syria, which was situated at a distance of three days’ travel from Tiberias. There are various narrations regarding when this battle took place; one narration states it took place in 15 AH; according to a second narration it took place in 16 AH; a third narration puts it to have taken place in 19 AH, and according to a fourth narration it took place in 20 AH.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, Sanah 19 AH [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1987], p. 511) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 4, p. 478, Dar al-Kutub al-Ilmiyyah)

Nonetheless, when Hazrat Abu Ubaidah (ra) was making great advancements across the Byzantine occupied Levant, Hazrat Amr (ra) bin Al-Aas and Hazrat Shurahbil (ra) bin Hasanah were trying to defeat the Byzantine forces that had gathered in Palestine. However, this was not an easy task. These forces heavily outnumbered the Muslims and were well-equipped. They were led by the most experienced Byzantine commander Atrabun, whose vision and war strategy were unparalleled in all the land. He thought that the army ought to be scattered to various places so that the rule and authority remained exclusively his. Also, that if the Arabs overcame some of these contingents, the other parts of the army would remain unaffected. Thus, he left a large army in Ramlah and Iliya and smaller contingents to support them in Gaza, Sebastia, Nablus, Lod and Yafa‘.

Thereafter, he remained in wait for the Arab army. He was convinced that he had the strength to defeat the Arabs and weaken their power. Hazrat Amr (ra) bin Al-Aas understood the delicate situation and thought that if his entire army was to come up against Atrabun, then the Byzantine forces would all unite with one another and subsequently his army will not be able to defeat them. In fact, the Byzantines may even overcome them. Hence, he wrote a letter to inform Hazrat Umar (ra) and Hazrat Umar (ra) instructed Yazid bin Abi Sufyan (ra) to send his brother, Muawiyah (ra) to take control over Caesarea, so that it would not be possible for Atrabun to receive any support from the coastal route. In the letter addressed to Amir Muawiyah (ra), Hazrat Umar (ra) wrote, “I appoint you as the Amir of Caesarea. You must go there and seek the help of Allah against them and recite:

لَا‭ ‬حَوْلَ‭ ‬وَلَاقُوَةَّ‭ ‬اِلَّا‭ ‬بِاللّٰهِ‭ ‬الْعَلِيِّ‭ ‬الْعَظِيْم‬‬‬‬‬‬

“[There is no scheme nor any power except with the help of Allah, the Great] and:

اَللّٰهُ رَبُّنَا وَثِقَتُنَا وَرَجَاؤُنَا وَمَوْلٰنَا، نِعْمَ الْمَوْلٰی وَنِعْمَ النَّصِيْرُ

Meaning, “It is through Allah alone that one can acquire the strength to refrain from sin and perform virtuous deeds for He is the Most Lofty, the Great. He is our Lord and in Him we place all our trust and hope. He is our Master and what a great Master He is indeed and He is our Helper.”

It is written in Al-Farooq that amongst the Muslims, it was Amr (ra) bin Al-Aas who first launched an attack in Caesarea in 13 AH and despite a prolonged siege, they were unable to gain victory. After the demise of Abu Ubaidah (ra), Hazrat Umar (ra) appointed Yazid (ra) bin Abi Sufyan in his place and instructed him to go to Caesarea. He went along with 17,000 soldiers and laid siege of the city; however, in 18 AH, when he fell ill, he appointed his brother, Amir Muawiyah (ra) in his place and went to Damascus where he passed away.

Caesarea is situated on the coast of the Levantine Sea and is counted amongst the provinces of Palestine. Today, it is completely uninhabited; however previously, it was a huge city and according to Al-Baladhuri, it had 300 bazaars and a huge Byzantine army was appointed to safeguard it. At the edge of the coast, they also had a very strong fort which posed a great danger for others. Hazrat Muawiyah (ra) arrived in Caesarea and laid siege. The Byzantines would launch an attack on the Islamic army but would face defeat and retreat to its trenches. Eventually, when the siege was prolonged, the enemy came forth for an all-out battle; however, they suffered such a devastating defeat that 80,000 soldiers of theirs were killed on the battlefield. Including those who ran away, this figure reached 100,000.

After the conquest of Caesarea and the destruction of its army, the Muslims were at ease from this direction and felt secure because the Byzantines could no longer receive reinforcement from this route. Hazrat Muawiyah (ra) sent the news of the victory along with one-fifth of the spoils of war [Khums] to Hazrat Umar (ra). According to one other narration, Hazrat Amir Muawiyah (ra) laid a siege with a lot of equipment and weaponry.

On numerous occasions, the people of the city came out from their fort to fight, but each time they faced defeat. However, they could still not take complete control over the city. One day, a Jewish man by the name of Yusuf, came to Amir Muawiyah (ra) and showed him a tunnel which lead right through the city and right up to the door of the fort. Subsequently, a few brave men reached the fort through the tunnel and opened the door of the fort and with this the entire army launched an attack and attained victory.

Hazrat Ubadah (ra) bin Samit is among the companions who took part in the Battle of Badr and also took part in this battle. His brave efforts during the Battle of Caesarea have been mentioned as follows:

Upon the siege of Caesarea, Hazrat Ubadah (ra) bin Samit was the commander of the right flank of the Muslim army. He stood up in order to grant counsel to his men and commanded them to refrain from committing sin and to constantly assess their conditions. He then proceeded forth with a large group of Mujahideen and they killed many of the Byzantine soldiers, but they were still unable to properly accomplish their objective. Hence, he returned to his original post and once again encouraged his fellow men to go all out for battle. But despite launching an attack with a huge army of men, he was greatly surprised to have returned without accomplishing their objective. He then stated:

“O ye Muslims! Among the leaders appointed on the occasion of the Bai‘at al-Aqabah, I was the youngest. I have lived the longest among them and Allah the Almighty decreed that I remain alive to the extent that I am now fighting against the enemy along with you.

“I swear by Him in Whose hands is my life, whenever I have taken a party of believers to launch an attack against the idolaters, they left the battlefield, we triumphed and we were granted victory over them by Allah the Almighty. What has happened on this occasion that you could not overcome them having launched an attack on them?”

Then he expressed his fear in relation to this incident in the following words:

“I fear two things in relation to you. Either someone from among you is a traitor or when you launched an attack, you were not sincere.” Either someone from among them was guilty of treachery or they were not sincere at the time of launching the attack.

Thereafter, he instructed them to seek the station of martyrdom with absolute sincerity. He then said, “I will remain at the forefront and will not move back until Allah the Almighty grants us victory or the station of martyrdom.”

Subsequently, when the Byzantines and Muslims came up against each other in battle, Hazrat Ubadah (ra) bin Samit dismounted from his horse and began to walk on foot.

When Umair bin Saad Ansari saw him walking on foot, he spread the news that the leader of the Muslim army was fighting on foot and stated that everyone should follow suit. Following this, they all tremendously fought against the Byzantines and pushed them back to the point that they fled and took refuge in their fortresses. The way the Arabs took control of Caesarea, in the same manner was Gaza conquered. The Muslims had taken control of Gaza once before as well during the era of Hazrat Abu Bakr Siddiq (ra), but later they had to leave from there. When both these frontier regions were in the control of the Muslims, Hazrat Amr (ra) bin Al-Aas felt at ease from any danger arising from the coastal side.

(Sayyiduna Umar Farooq A‘zam, Muhammad Husain Haikal, [translated], pp. 357-359, Islami Kutub Khana, Lahore) (Sirat Amir-il-Mu‘minin Umar bin al-Khattab (ra), Al-Salabi, pp. 735-736, 744-745, Dar al-Isha‘ah Karachi, 1991)

Then mentioning Hazrat Umar’s (ra) role in these conquests, Shibli Nomani writes:

“The answer to the last question is that according to popular belief, the Caliph [Hazrat Umar (ra)] supposedly did not play much of a role in the conquests, in fact, it was the passion and resolve of the people at the time.”

He further writes:

“This is an opinion which in my view is completely incorrect”, i.e. the claim that the Caliph had nothing to do with the conquests.

“The same Muslims were present in the time of Hazrat Uthman (ra) and Hazrat Ali (ra), but what was the result? Undoubtedly, passion and power are captivating qualities, but these qualities can only be useful when the person commanding them is equally powerful and mighty.

“There is no need for speculation or conjecture; the facts are enough to decide the matter. After analysing the details of the conquests [in Hazrat Umar’s (ra) time], it becomes evidently clear that the Muslim army was like a marionette, that would move and strike according to the instructions of Hazrat Umar (ra). And the order and arrangement of the army was due to the special administration and planning of Hazrat Umar (ra). Hazrat Umar (ra) himself supervised all matters, such as arranging the army, training exercises of the army, formation of barracks, training of horses, protection of forts, ordering to attack according to the warm or cold weather, organising a system of surveillance, choosing the commanders for the army and using weapons that could break forts. Establishing them with such power and authority was an attribute of Hazrat Umar (ra).

“In the conquest of Iraq, Hazrat Umar (ra) himself discharged duties as if he was the commander-in-chief. When the army would depart from Medina, he would highlight each step of the way, in fact he would outline the entire route, which way they were to take and what to do at which place; he would send written instructions in accordance with this.

“When the army reached Qadisiyyah, he asked for a map of the area and arranged the army ranks according to it. Every commander would act according to the special instructions issued by Hazrat Umar (ra). If one studies the details of the Muslim campaigns in Iraq from Tarikh Al-Tabari, it will become evidently clear that an expert commander-in-chief was sat far away directing the army in battle and everything that transpired did so due to his instructions.

“Among the wars – that were fought over a 10-year span – the most dangerous occurrence was either in the Battle of Nahavand, when the Iranians sent their chiefs throughout the provinces of Persia in order to incite them [for war] and gathered a mighty army of over a hundred thousand to confront the Muslims.

“The second instance was when the Byzantine Emperor attacked Homs again with the help of the people of Jazirah. In both these battles, it was only the excellent strategy of Hazrat Umar (ra) that crushed a rising storm on the one hand and demolished a mighty mountain on the other.

“After reading the details of these incidents, the claim becomes clear; that throughout all of history that we know of, there has not been a conqueror equal to Hazrat Umar Farooq (ra), the Great, who was a personification of both a victor and justice”, i.e. that they attained conquests and upheld justice as well.

(Al-Faruq, Shibli Nomani, pp. 170-177, 287, Dar al-Isha‘ah, Karachi, 1991) (Urdu Da‘irah Ma‘arif Islamiyyah, Vol. 20, Under the word Muzdak, pp. 529-530, Shu‘bah Urdu Punjab University, Lahore) (Urdu Lughat, Under the word Nasturit, Vol. 19, p. 932, Urdu Lughat Board, Karachi) (Urdu Lughat, Under the word Ta‘biyah, Vol. 5, pp. 281-282, Urdu Lughat Board, Karachi) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], 249-240)

Then, there was the Battle of Qadisiyyah, which took place in 14 AH. Qadisiyyah is located in present-day Iraq, and is located 45 miles from Kufa. In 14 AH, during the era of Hazrat Umar’s (ra) Khilafat, a decisive war was fought between the Muslims and the Persians at Qadisiyyah. As a result, the Persian rule fell into the hands of the Muslims. When the Persians learnt of the success of the Muslims, it was said to Rustam and Ferozan, two leaders of theirs, “You had been at odds with each other, and thus weakened the Persians and gave confidence to their enemy. Now, the situation is such that if we remain as we are, Iran shall be destroyed, because Baghdad, Sabaat”, which is a place near Madain, “Tikrit”, a well-known city between Baghdad and Mosul and which is 30 farsakh, or 90 miles from Baghdad. “Now, Madain [Ctesiphon] is the only city that remains intact. If the two of you do not find an agreement we will kill you ourselves and finally find tranquillity as we perish ourselves”, i.e. they will commence battle themselves. Rustam and Ferozan deposed Boran and placed Yazdegerd on the throne, who was 21 years of age at the time. All the fortresses and military bases were fortified.

When Hazrat Musanna (ra) informed Hazrat Umar (ra) of all these activities of the Persians, Hazrat Umar (ra) said, “By God, I shall make the kings of the non-Arabs compete with the commanders and kings of the Arabs.” Thus, all the chiefs, great thinkers, honourable men and speakers and poets were sent forth to contest them. Hazrat Musanna (ra) was directed to leave the non-Arab land and to come to the coastal area close to the border between them. The tribesmen of Rabi‘ah and Muzar were also commanded to take part.

(Al-Kamil Fi Al-Tarikh, Vol. 2, p. 294-295, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2006) (Furhang-e-Sirat, p. 229) (Mu‘jam-ul-Buldan, Vol. 3, p. 187) (Mu‘jam-ul-Buldan, Vol. 2, p. 45),

Hazrat Umar (ra) sent leaders to all four corners of the Arab lands and instructed the chiefs and those in authority to gather in Mecca. As the time for the Hajj had approached, Hazrat Umar (ra) had departed to perform the Hajj. During the Hajj, Arab tribes had come from every direction. When Hazrat Umar (ra) returned from the Hajj to Medina, he found a large army had assembled. Hazrat Umar (ra) personally took lead of this army and appointed Hazrat Ali (ra) as the governor in Medina and set forth and set up camp in Sirar. Sirar is also a spring situated three miles from Madinah. Hazrat Umar (ra) had not yet made a clear decision regarding his physical participation in the battle.

(Al-Farooq, Shibli Naumani, pp. 85-86, Idaarah Islamiyyat, 2004) (Furhang-e-Sirat, p. 172)

Though he had departed with the army, he had not yet decided if he would go to battle himself, or appoint someone else as the commander along the way.
In any case, it is mentioned in Tarikh al-Tabari that Hazrat Umar (ra) took counsel from the people and they all advised him to go to Persia. They told him to take the whole army under his leadership. Before reaching Sirar, Hazrat Umar (ra) had not discussed this matter with anyone, but Hazrat Abdur Rahman (ra) was among those who advised him not to go. When the others advised him to go with the army, Hazrat Abdur Rahman (ra) advised against it. Hazrat Abdur Rahman (ra) said, “To this day, I have not sacrificed my mother and father for anyone except the Holy Prophet (sa), nor will I ever do so after him.” He then said to Hazrat Umar (ra), “However, today I shall say, ‘O ye for whom my mother and father be sacrificed, leave the final decision in this matter with me.’” He then told Hazrat Umar (ra), “You should stop at Sirar and send forth a large army from there.” He continued, “You have witnessed from the beginning up till now what Allah the Almighty has decreed in relation to your armies. The impact of losing you is far greater than if your army suffers a defeat. In other words, if you are martyred or are defeated in the beginning, I fear that the Muslims will no longer be able to glorify God, nor bear witness that there is no god but Allah.”

After a meeting of consultation with the selected and learned companions, Hazrat Umar (ra) held a general assembly. When he had received the advice of Hazrat Abdur Rahman (ra), he took counsel from the select companions, and then he held a general meeting, in which Hazrat Umar (ra) delivered an address. He said, “Allah the Almighty has brought the people together in Islam, placed love between their hearts and made them all brothers. Muslims are like one body; when one part ails, the rest of it cannot but feel the pain. Therefore, it is incumbent upon the Muslims to decide their matters between them in consultation, and advice should be taken especially from those possessing wisdom and understanding. Furthermore, once the people have agreed upon a matter and are pleased with it, they must follow and obey it. The amirs must accept the suggestions of the people of sound opinion in relation to their judgement about the people, and their plans with regards to battles.”

Hazrat Umar (ra) then said, “O people, I desired to be with you in person during the battle, but the wise ones among you have stopped me from doing so. Therefore, I have decided to not go ahead and to send someone else instead.”

(Tarikh al-Tabari, Vol. 2, p. 381, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Tarikh-e-Islam Bi Ahde Hazrat Umar (ra), Thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 35-37)

Hazrat Umar (ra) then began searching for someone, and at the same time, a letter from Hazrat Saad (ra) was received. At the time, Hazrat Saad (ra) was appointed to collect the donations from the people of Najd. Hazrat Umar (ra) said, “Tell me of a person who I should appoint as the commander.” Hazrat Abdur Rahman (ra) replied, “You have just found the person.” Hazrat Umar (ra) asked, “Who is this person?” Hazrat Abdur Rahman (ra) answered, “The brave lion Saad bin Malik, i.e. Saad bin Abi Waqas.” The rest of the people also agreed with this suggestion.

(Tarikh al-Tabari, Vol. 2, p. 382, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1987)

In Tarikh al-Tabari it is written that when Hazrat Umar (ra) appointed Hazrat Saad (ra) as the commander, he said, “O Saad! Do not think about the fact that you are the uncle of the Holy Prophet (sa) and also a companion. Allah the Almighty does not remove evil with evil, in fact He removes evil with virtue. There is no other relation between man and God aside from obedience.” This is the advice Hazrat Umar (ra) imparted to Hazrat Saad (ra).

When Hazrat Saad (ra) was about to depart, again Hazrat Umar (ra) advised him saying, “Remember my advice! You have vowed to undertake an extremely difficult and arduous task. Thus ensure that you yourself and your companions with you instil the habit of piety and seek victory by means of this. Remember, in order to adopt a certain habit there are certain means to do it, and the means to adopt piety is patience.” If one shows patience they will instil the habit of piety. “Thus, exhibit patience for every trial and difficulty that may befall you, as a result of this the fear of Allah will develop within you.”

(Tarikh al-Tabari, Vol. 2, pp. 253-254, Nafees Academy, Karachi, 2004)

Hazrat Umar (ra) then said, “Take your Muslim comrades and march from Sharaf to Iran.” Sharaf was the name of a spring in Najd. He ordered the army to gather there and to advance from there. “Place your trust in Allah and seek help from Him alone in all your affairs. Remember, you are heading towards a people who are vast in number; they have provisions and are a formidable military strength; the terrain towards which you are heading is extremely difficult and protected; despite being an excellent terrain owing to its lush greenery. Thus, be vigilant and do not be deceived because they [i.e. the enemy] are cunning and devious. When you reach Qadisiyyah, you will stop where the mountainous area finishes and the plains begin. Set up camp there and do not move from there.” Hazrat Umar (ra) even designated the place for them to setup camp.

“When the enemy becomes aware of your arrival, they will be making preparations. Their infantry and cavalry will launch a full out attack. In such an instance if you remain steadfast and resolute against the enemy, and at the same time your intention to fight the enemy is pure and to attain Allah’s reward, then I am sure you will be victorious. After this point they will never be able to gather together to attack you, and even if they do join forces, their hearts will be divided.” They will be fearful if they fight. “And if another situation arises, then move away from the Persian lands” i.e. if they have to retreat or if they face defeat, “move closer to your own elevated area. In this case, you will have more strength fighting in your own area as you know the area well and the Persians will be fearful of fighting against you in your own territory; they will be unaware of the terrain, and Allah the Almighty will grant you victory over them again.”

Hazrat Umar (ra) was convinced that they would be granted victory, even if temporarily the situation changed, but eventually victory would be theirs. Thus, all the movements and arrangements of this army was in accordance with the detailed instructions received from Hazrat Umar (ra) whilst he was still in Medina.

In Tabari, it is written that Hazrat Umar (ra) even set the date of the army’s departure from Sharaf and stated, “When reaching Qadisiyyah, ensure the army camps between Uzaib-ul-Hijanat and Uzaib-ul-Qawadis and the army ought to spread out to the east and west.” Uzaib is a waterhole between Qadisiyyah and Mughithah; it is situated four miles from Qadisiyyah and 32 miles from Mughithah. In historical accounts, we know from the letter of Hazrat Umar (ra) to Hazrat Saad (ra) bin Abi Waqas that there were two places called Uzaib.

(Tarikh al-Tabari, Vol. 2, p. 386-287, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Tarikh-e-Islam Bi Ahde Hazrat Umar (ra), Thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 48-50) (Mu‘jam-ul-Buldan, Vol. 3, p. 131) (Mu‘jam-ul-Buldan, Vol. 3, p. 304),

Hazrat Umar (ra) sent Hazrat Saad (ra) bin Abi Waqas to Persia with 4,000 Mujahidin. Along the way, 2,000 Yemenis and 2,000 Najadis joined them. Also 3,000 men from the Banu Asad joined as well as Ash‘ath bin Qais Kindi along with 1,700 Yemeni soldiers. Including the existing army, the Muslim army increased to over 30,000 soldiers. The significance of this army can be determined from the fact that among this army were 99 companions who took part in the Battle of Badr alongside the Holy Prophet (sa). Tabari has stated this number to be more than 70; there were 310 such companions who had the honour to remain in the company of the Holy Prophet (sa) from the early years of Islam up until Bai‘at-e-Rizwan; 300 companions who were present during the conquest of Mecca; 700 men who were not companions themselves but had the honour of being children of companions.

Hazrat Saad (ra) bin Abi Waqas set up camp upon reaching Sharaf. Musanna (ra) was waiting at Dhu Qa‘r – a waterhole near Kufa – with reinforcements of 8,000 men and it was during this time that he passed away. He appointed Bashir bin Khasasiyyah in his place.

(Al-Kamil Fi Al-Tarikh, Vol. 2, p. 299-302, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2006) (Mu‘jam-ul-Buldan, Vol. 4, p. 333)

Musanna (ra) passed away there.

Upon reaching Sharaf, Hazrat Saad (ra) sent a detailed report about the developments of the army. Hazrat Umar (ra) then arranged the army himself and wrote a letter stating:

“Split the army into groups of 10 Mujahidin and appoint a leader over them, and then appoint a senior commander over each of these units. Then estimate the size of the army and send them to Qadisiyyah. Keep the unit consisting of Mughirah bin Shu‘bah under your command. Then inform me in detail about the subsequent events. Also update me about the developments each day.”

Hazrat Saad (ra) arranged the army according to these instructions and sent a detailed report to Hazrat Umar (ra). Appointing a leader over a unit of 10 Mujahidin was in accordance with the system that existed from the time of the Holy Prophet (sa).

(Tarikh al-Tabari, Vol. 2, pp. 115-116, Dar-ul-Fikr, 2002)

In another letter, Hazrat Umar (ra) advised Hazrat Saad (ra) saying:

“Counsel your heart, and also guide your army and advise them; be patient because Allah the Almighty rewards people on their intentions. Show the utmost caution with regards to the responsibility placed upon you and for the task you have been sent for. Be very careful; seek protection from God and constantly recite:

لَاحَوْلَ‭ ‬وَلَا‭ ‬قُوَّةَ‭ ‬اِلَّا‭ ‬بِاللّٰهِ‬‬‬‬

“[There is no might nor power save with Allah alone.] Inform me about where your army has reached and who the rival commander-in-chief is; there are certain instructions I wish to impart to you, and the only reason I refrain from doing so is because I am unaware of certain details about the enemy. Send me all the information and I will send further instructions.

“Thus, inform me in depth regarding the Muslim army as well as the conditions of the terrain between you and Madain, the capital of the Iranians. Outline it in such a way as if the entire situation is before me”, i.e. to send him every minute detail. “Explain to me your situation clearly. Fear God Almighty and place your hopes in Him. Place your trust in God with all your matters and fear Him, lest He removes you and chooses another nation to fulfil this task.”

(Tarikh al-Tabari, Vol. 2, p. 387, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Tarikh-e-Islam Bi Ahde Hazrat Umar (ra), Thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 50-51)

That is, that they ought to always remain fearful of Allah regarding this. It was not the case that they had been appointed as sole custodians to fulfil this mission. If they did not act responsibly, then Allah would remove them and would assign some other people to complete this task because this was certainly going to be fulfilled.

Upon reaching Qadisiyyah, Hazrat Saad (ra) sent a detailed report about the army and also the surrounding areas to Hazrat Umar (ra). Hazrat Umar (ra) wrote back saying to stay in their place until the enemy themselves launch an attack. If they are defeated, then they should march towards Madain.

(Tarikh al-Tabari, Vol. 2, p. 117-118, Dar-ul-Fikr, 2002)

The following had previously been mentioned in reference to Hazrat Saad’s account, but it is necessary to mention this also in reference to Hazrat Umar (ra). In light of the guidance of the Khalifa, Hazrat Saad camped in Qadisiyyah for one month but no one from among the Persians confronted them. Upon this, the local residents wrote to Yazdegerd, the Persian king, stating, “The Arabs have been residing in Qadisiyyah for some time now and you have not done anything about it. They have destroyed the land up to the Euphrates River and looted cattle etc. If we do not receive any help we will have to hand everything over to them.”

Upon receiving this letter, Yazdegerd called over Rustam, who used different excuses to avoid taking part in the battle and instead suggested making Jalinus the commander-in-chief of the army. However, Rustam’s suggestion was rejected and he had to depart with the army. Hazrat Umar (ra) wrote to Hazrat Saad (ra) and instructed him to send an invitation to Rustam to accept Islam through someone who was noble, wise and courageous. That is, he was not to begin the war unnecessarily, instead the enemy ought to be invited towards Islam.

And through this Allah will bring about the enemy’s defeat and success to the Muslims. Also that he ought to send a letter to Hazrat Umar (ra) every day. Upon this, Hazrat Saad (ra) selected 14 esteemed individuals and sent them as emissaries to the royal court of the Persian king, Yazdegerd, in order to invite him towards Islam. The Muslims were on horseback, wearing cloaks and with whips in hand. The first to speak to the king was Hazrat Nu‘man (ra) bin Muqarrin, after which Mughirah bin Dararah spoke to him.

Mughira said to the king: “Either we will fight against you or you pay the jizya. You now have the choice to either accept to live under our rule and pay the jizya or then prepare for battle against us. However, there is a third option as well and that is if you accept Islam then you will safeguard yourselves from everything.”

Upon this, Yazdegerd stated:

“If the killing of the emissaries was not prohibited, I would have killed you all! I have nothing to offer to you; be gone from here.” He then asked for a basket of soil and said, “Take this from me!” He then instructed for these emissaries to be expelled from the gates of Madain. Asim bin Amr took hold of the basket of soil and handed it to Hazrat Saad (ra) and stated, “Glad tidings be upon you for Allah the Almighty has granted us the keys to this land.”

After this incident, both armies remained as they were and no further action took place for many months. Rustam took his army and remained in Sabaat and refrained from engaging in any battle despite Yazdegerd pushing for it. The people repeatedly sought protection from Yazdegerd otherwise they would fall under the Muslim rule and thus Rustam was compelled to advance forth for battle and the Persian army left Sabaat and camped in the plains of Qadisiyyah.

When Rustam departed from Sabaat, his army consisted of 120,000 soldiers and they had 33 elephants. It took Rustam four months to reach Qadisiyyah. After setting camp in Qadisiyyah, the next morning Rustam took an assessment of the Muslim army and wished to make peace with the Muslims and for them to return back. Hence, Rustam asked the Muslims to make peace and for them to return.

The response from the Muslim army was that they had not come with the intention of any worldly objective, rather their sole purpose was the hereafter.

Rustam then asked the Muslim army to send their representatives to his royal court so they could negotiate on the matter. Subsequently, very precious and expensive carpets were laid out in the royal court of Rustam and various other arrangements of adornments and embellishments were done. A royal seat made of gold was placed for Rustam and a cloth laid upon it and it was adorned with cushions embroidered with thread made of gold.

From among the Muslims, Hazrat Rib‘i (ra) bin Amir was the first to go there [as a representative of the Muslims]. He walked taking small steps with the support of his spear and the tip of the spear would cause the soft layer of the carpet to rip. He reached Rustam and planted his spear into the carpet.

Hazrat Rib‘i (ra) proposed three options before him. Firstly, that if they accepted Islam, they would leave them alone and let them be in their land; they could govern the land as they willed. Or, if they paid the jizya, they would grant them protection. And if they did not wish to take either option, then they would enter into a battle against them on the fourth day. He further stated the Muslims would not initiate the battle in the three days prior to that but if they started the battle, then they would have no choice but to respond.

The next day, Hazrat Saad (ra) sent Huzayfa bin Mihsan. He also presented the same three options as Hazrat Rib‘i (ra). On the third day, Hazrat Mughira (ra) bin Shu‘ba went and at the end of his conversation, just like his two companions, he also mentioned the three options of either accepting Islam, paying the jizyah or then entering into battle. Upon this, Rustam stated, “Now you people will certainly be destroyed.”

Hazrat Mughira (ra) replied, “Whoever among us is killed, will enter Heaven and whoever among you is killed will enter the Hellfire. And whoever remains alive among us will have victory over you.”

Upon hearing these words of Hazrat Mughira (ra), Rustam became furious and taking an oath stated, “I swear by the sun that tomorrow the sun will not have fully risen and we will have completely destroyed you.” Even after Hazrat Mughira (ra), Hazrat Saad (ra) sent a few more wise Muslims to the royal court of Rustam and they all returned the same evening.

Hazrat Saad (ra) instructed the Muslims to prepare for battle and sent a message to the Persians that they would have to cross the river [to get to them]. The Muslims had taken control over the bridge and so the entire night the Persians had to construct a bridge over the River Ateeq. Whilst crossing over the bridge, Rustam stated, “Tomorrow we shall completely annihilate the Muslims.” In response to this, a person from one of his men from ahead stated, “If Allah so wills.” Perhaps he had belief in Allah. However, Rustam replied, “Even if Allah does not will for it to happen, we shall still destroy them”, God-forbid.

The Muslims by now had prepared their ranks for battle; however, Hazrat Saad (ra) developed a boil on his body and was suffering from sciatica and as a result, he could not even sit down and would lie on his chest. A cushion was placed under his chest, so that with its help he could look upon the army from the top of the fort or the platform that had been constructed above the tree.

Hazrat Saad (ra) appointed Khalid bin Arfata as his deputy. Hazrat Saad (ra) addressed the Muslims and encouraged them to perform the jihad and reminded them of Allah’s promise of victory.

The Persian army was at the edge of the River Ateeq. The River Ateeq flows out from the Euphrates River. The Muslim army was next to the wall of Kudais and a trench. Kudais is an area next to Qadisiyyah and situated at a distance of one mile from the River Ateeq. 30,000 from among the Persian army were joined in chains with one another so that no one was able to flee from the battlefield.

Hazrat Saad (ra) instructed the Muslims to recite Surah Al-Anfal and upon its recitation, the Muslims felt at ease. After offering the Zuhr prayer, the battle between the Muslims and the Persian army began. The Persian army caused the Muslims to suffer a lot of losses. Hazrat Asim (ra) called for the expert archers from the Banu Tamim and ordered them to attack those mounted on the elephants with their arrows and he also instructed some of the brave soldiers on foot to go from the back of the elephants and cut loose their saddles. Subsequently, there did not remain a single elephant which did have a saddle or a rider mounted upon it. The battle continued even after the sun had set.

On the first day, 500 Muslims from among the Banu Asad tribe were martyred. This day is known as Yaum-e-Armas. The next day in the morning, Hazrat Saad (ra) buried all those who had been martyred and sent the injured to the women so they may tend to them. Also, the next day a reinforcement for the Muslim army was sent from Syria.

Hazrat Hashim (ra) bin Utbah bin Abi Waqas was the commander of this contingent sent as reinforcement and the commander of the contingent of the army at the front was Qa‘qa bin Amr (ra). Qa‘qa (ra) swiftly completed the journey and reached the army in Iraq in the early morning at Aghwas. Qa‘qa (ra) very intelligently divided the vanguard of the army into groups of 10 and each group was at a short distance from one another. Each group consisting of 10 soldiers would gradually join the Muslim army one after the other.

Upon the arrival of each group, the Muslim army would raise the slogan of “Allah is the Greatest!” and thus it seemed as if the Muslim army was continuously receiving reinforcements. Hazrat Qa‘qa (ra) himself was in the front part of the army and as soon as he reached the Muslim army, he conveyed his greetings of peace and gave them the glad-tidings of the arrival of the Muslim army. He then said, “O people! Do as I am doing.” He then went forth and called out the enemy to engage in a battle duel.

Upon hearing his call, Bahman Jazaviyyah went forth to engage in the duel and they both began to fight and Hazrat Qa‘qa (ra) killed him. Owing to the death of Bahman Jazaviyyah and the arrival of the reinforcement, the Muslims were extremely happy. Regarding Hazrat Qa‘qa (ra), Hazrat Abu Bakr (ra) had stated that it was not possible to overcome an army which had people like him in it.

That day, the Persian army was not able to fight with their elephants because their saddles had been broken the previous day. Therefore, they had spent the entire morning trying to repair them.

On the other hand, the Muslims devised a plan whereby they put clothes on the camels, covering their entire body and necks and subsequently they began to appear as if they were elephants. Wherever these camels would go, the horses of the Persian army would begin to jump uncontrollably just like the previous day the horses belonging to the Muslims were reacting upon seeing the elephants.

From morning till the afternoon, the soldiers on horseback continued to fight. When more than half of the day had passed, the general battle began and this day is known as “Yaum-e-Aghwas” and this day belonged to the Muslims; in other words, they were victorious.

On the morning of the third day, both armies were in their respective trenches and a very fierce battle was fought on this day. There were 2,000 Muslims who were martyred and 10,000 soldiers of the Persian army were killed. The Muslims would bury their dead and would send their injured men to the women who would tend to their injuries; however, the dead soldiers from the Persian army were left on the battlefield. That night, the Persians repaired the saddles of their elephants and the soldiers on foot were guarding the elephants and thus the elephants were unable to wreak as much havoc as they did on the first day.

Hazrat Saad (ra) sent a message to Hazrat Qa‘qa (ra) and Hazrat Asim (ra) and stated that put an end to the white elephant of the Persian army. Following this, Hazrat Qa‘qa (ra) and Hazrat Asim (ra) attacked the elephant and dug their spears in its eyes and as a result, it became uncontrollable and threw off its rider. The elephant’s trunk was then cut off and it was then put to the ground by attacking it with arrows. After this, the Muslims dug their spears into the eyes of another elephant. The elephant would at times rush towards the Muslim army and they would pierce it with their spears or it would then rush towards the Persian army and they would also pierce it with their spears. Eventually, the elephant which was known as Ajrab ran towards the River Ateeq and upon seeing this all the other elephants followed suit and fell into the river and died along with their riders. The fighting continued till the sun had set and this day is known as “Yaum-e-Ammaas”.

Another fierce battle broke out after Isha prayer. It is said that at the time, the noise of swords was like the noise of iron being cut at an ironsmith’s workshop. Hazrat Saad (ra) also remained awake the entire night and was occupied in supplicating before Allah the Almighty. Such an incident was never before witnessed by an Arab or a non-Arab. When morning came, the zeal and passion of the Muslims remained resolute and they prevailed. After that night when morning came, everyone was fatigued as they had remained awake the entire night. That night is known as “Laylatul Hareer”. The reason which has been recorded for naming it this is that during the night, the Muslims did not speak to one another, rather they merely whispered. This is also the meaning given for “Hareer”; the slight sound that comes from a bow after an arrow has been shot from it, or the slight sound of a mill turning.

Tabari has also written that the reason for naming it “Laylatul Hareer” is that from the outset of the evening until the morning, the Muslims fought with great valour. They were not speaking out loud; rather, they whispered to one another, thus that night became known as “Laylatul Hareer”.

In any case, on the fourth day, the fighting continued until the afternoon and the Persian army continued to retreat. Afterwards, an attack was made on Rustam and he fled to the River Ateeq. When he jumped into the river, a Muslim by the name of Hilal captured him, dragged him to shore, and killed him. Afterwards, the Muslim man who killed Rustam announced, “I have killed Rustam. Come here!” Upon this, the Muslims surrounded him from all sides and loudly raised the slogan glorifying Allah. The news of Rustam’s death rendered the Persians defeated and thus, they retreated. The Muslims chased after them and killed them and also imprisoned a large number of their soldiers. That day is known as the “Yaum-e-Qadisiyyah”. Every morning, Hazrat Umar (ra) would ask the riders coming from the battleground regarding the Battle of Qadisiyyah.

When a messenger brought good news about the battle and informed that Allah had caused the disbelievers to suffer defeat, Hazrat Umar (ra) at the time was running ahead in order to gather information while the messenger was riding on his camel, and he did not even recognise Hazrat Umar (ra).

When the messenger arrived in Medina and people were calling Hazrat Umar (ra) “Amir-ul-Momineen” [Leader of the Faithful] and greeting him, the messenger said to Hazrat Umar (ra), “Why didn’t you tell me that you are the Amir-ul-Momineen?” Hazrat Umar (ra) replied, “My brother, do not worry about it.”

After being informed of this victory, Hazrat Umar (ra) read the news out to a gathering after which he delivered a moving speech. He sent an instruction that the army should stay where they were and that the army ranks should be reassembled, and other matters which required to be sorted out should be tended to.

Hazrat Saad (ra) had sought guidance from the Khalifa that in the Battle of Qadisiyyah, there were those from among the Persians who before this, had made treaties with Muslims, and there were some who had been called to battle against their will as the Persian government had forced them to join. They had not come willingly, but were compelled to do so, and many of these claims proved to be true. There were many who left their land and fled to enemy territories due to the battle and were returning. In order to make decisions regarding these matters, Hazrat Umar (ra) held a consultative meeting in Medina and after consultation, he sent his guidance that “those who had agreements with Muslims and fulfilled these agreements did not flee their land and did not go towards the enemy, then those agreements should be honoured and upheld. And those who did not have any prior agreements with the Muslims but remained in their area and did not join the enemy in the battle against the Muslims, then they should be treated in the same manner as those who did have treaties with the Muslims. Those who claimed that the Persian government forced them to join the army and their claim seems to be true, then they too should not be treated any less by the Muslims and should be left alone. As for those who falsely claimed that they were forced, and instead they fought against the Muslims alongside the enemy of their own will, then their initial agreement should be voided because they supported the enemy. Either a new agreement should be made with them, or they should be taken to their place of security”, meaning that upon a new agreement, they should be taken out from there and they should be left free to go wherever they choose.

“Then, those who did not have agreements and they left their area to join the enemy and fought against you, then if you deem appropriate, they too should be invited and they should pay the jizya.” In other words, to show leniency as much as possible regarding their matter, “and they should live in your area. And if you do not deem it appropriate then do not call them. If they continue to remain at war with you, then fight back against them”. If they continue fighting, then the Muslims have the right to fight as well. “But if they desist, then despite having joined the enemy, let them go.”

These instructions proved beneficial and the surrounding people returned to their lands and inhabited them. This is an excellent example of showing their resolve. It was a great resolve shown by the Muslims when they invited the same people to re-inhabit their land, who, at such a delicate time, had disregarded their agreements and had joined the enemy. Though the consultation held in Medina had given the option of either calling these Persians back or not, and instead distribute their lands amongst the Muslims, yet historians write that in this dangerous time, those who had broken their pacts were called back and their lands were taxed more than the usual rate. This was the only condition, that since they had broken their agreements, they could return to their lands but the land tax that they paid would have to be more than that paid by others; but in any case, they could continue to own their land.

In the series of victories in Iraq, this battle was quite decisive. Muslim soldiers were steadfast and bold in facing extremely hostile conditions. Historians have written that when stipends were being appointed for people by the Khalifa, having taken part in the Battle of Qadisiyyah was considered to be a distinguishing factor. Hazrat Umar (ra) determined a higher amount of stipend for those who had taken part in the Battle of Qadisiyyah.

(Tarikh-e-Islam Bi Ahde Hazrat Umar (ra), Thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 91-95) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 301-333, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2006) (Al-Farooq, Shibli Naumani, pp. 84-89, Idaarah Islamiyyat, 2004) (Tarikh al-Tabari, Vol. 2, pp. 435-436, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Tarikh al-Tabari, Vol. 2, p. 263, Nafees Academy Karachi, 2004) (Mu‘jam-ul-Buldan, Vol. 4, p. 94, 356) (Mu‘jam-ul-Buldan, Vol. 1, p. 267)

Hafs bin Khalid says, “The noble man who related this Hadith would travel to us from Mosul.” Mosul is a well-known city of Syria and was of great importance among the Islamic territories and cities in that time due to its large population and vast area. People would gather in this city from various cities. It is situated near Nineveh, 222 miles from the edge of the Tigris River in Baghdad. This is what is written in the lexicon which provides historical details of this city.

In any case, the narrator says, “He [i.e., the noble gentleman] would travel to us from Mosul. I have accompanied Hazrat Zubair bin al-Awwam (ra) on a number of journeys. On one occasion, when we were in a desert, he needed to wash himself, so he asked me to form a cover around him. I therefore formed a covering around him using a cloth as he washed himself. Unintentionally my gaze fell upon his body and I saw that his entire body was completely covered in sword wounds. I said to him, ‘By God, up until now, I have never seen such scars on a body left by sword-wounds as I have seen upon your body.’ He responded by asking, ‘You have seen the scars on my body?’ and then said, ‘By God, all these scars were received whilst fighting in the way of Allah alongside the Holy Prophet (sa).’”

(al-Mustadrak Ala al-Sahihain li al-Hakim, Vol. 3, p. 406, Kitab Marifat al-Sahabah, Hadith 5550, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2002) (Sayyid Fadl al-Rahman, Farhang-i-Sirat (Karachi, Pakistan: Zawwar Academy Publications, 2003), p. 84)

Under the leadership and guidance of Hazrat Abu Bakr (ra), after the onslaughts of those who refused to pay Zakat were brought to a halt, one after the other, the weaker and wavering tribes started to come to Medina to offer their Zakat. When the weaker tribes observed what had happened to the larger and more powerful tribes, then all those who were withholding their Zakat came to offer their Zakat in Medina. Some tribes began to arrive with their Zakat in the first part of the night, some came in the middle of the night, and others in the latter part of the night. When each of these caravans would arrive in Medina, the people would perceive them as bearers of a warning, or in other words, bearers of bad news. However, at every instance, Hazrat Abu Bakr (ra) would say that these people were bearers of glad tidings and had come to offer help rather than causing harm. Thus, when it was realised that these caravans of people were coming to support Islam and bringing with them capital to be offered as Zakat, the people addressed Hazrat Abu Bakr (ra) and said, “You are a very blessed man. You have always been accompanied by glad tidings.”

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 256)

At this occasion, Hazrat Abu Bakr (ra) also said, “Bearers of bad news and ill intentions travel very swiftly, while on the contrary, parties of those who bear glad tidings travel calmly and with peace of mind. I can discern [the truth of the matter] by their speed.”

(Munir Muhammad Ghadban, al-Masirah al-Islamiyyah [Dar al-Islam, 2015], p. 50)

After the victory against those who refused to pay Zakat, it is recorded in Tarikh al-Tabari with regard to the collection of Zakat that during that point in time, alms were being received by Medina to such a degree that exceeded the needs of the Muslims.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 257)

In 2 AH, the Holy Prophet (sa) sent a military expedition to Nakhlah under the leadership of Hazrat Abdullah (ra) bin Jahsh, who was the son of the Holy Prophet’s (sa) paternal aunt. Hazrat Utbah(ra) was also part of this expedition.

Hazrat Mirza Bashir Ahmad Sahib (ra) writes the following in Sirat Khatamun-Nabiyyin:

“The Holy Prophet (sa) decided that the movements of the Quraish should be surveyed from a closer distance, so that all the necessary intelligence with respect to them may be available on time and Medina could be safeguarded from all kinds of sudden attacks. Hence, for this purpose, the Holy Prophet (sa) assembled a party of eight Muhajirin. As an act of wisdom, the Holy Prophet (sa) selected such men for this party who were from the various tribes of the Quraish, so that it was easier to obtain intelligence with regard to the hidden conspiracies of the Quraish. The Holy Prophet (sa) appointed his paternal cousin, Abdullah (ra) bin Jahsh as the commander of this party…

“Upon ordering this Sariyyah [expedition], the Holy Prophet (sa) did not even inform the commander of this party as to where he was being sent and for what purpose. Rather, upon their departure, the Holy Prophet (sa) handed him a sealed letter and said, ‘This letter contains necessary instructions for you. When you cover a distance of two days’ travel from Medina, open the letter and act in accordance with the stipulated instructions.’ As such, Abdullah (ra) and his companions set out by the command of their Master (sa). When they had journeyed a distance of two days from Medina, Abdullah (ra) opened the instructions of the Holy Prophet (sa), which were as follows:

“‘Go forth to the Valley of Nakhlah between Mecca and Ta‘if, and obtain information on the Quraish and return with news therefrom.’

“At the bottom of this letter, the Holy Prophet (sa) had written that after the objective of this mission became known, if anyone from among his companions was hesitant in accompanying this party and desired to return…” i.e. after reading the letter and learning of the mission and understanding what is required, if anyone from among the party had any reservations or objections, they could return if they wished to do so and there were to be no restrictions for him. The Holy Prophet (sa) instructed that they would be permitted to return.

“Abdullah (ra) read out this guidance to his companions who unanimously affirmed that, ‘We happily present ourselves for this service.’ Then, this party proceeded to Nakhlah. Sa‘d (ra) bin Abi Waqqas and Utbah (ra) bin Ghazwan lost their camels en-route, and were separated from their companions. Despite their best efforts, they were unable to relocate their companions. The party was now left with only six people.”

Hazrat Mirza Bashir Ahmad Sahib (ra) states that an orientalist, Mr Margolius has written regarding this incident:

“Sa‘d (ra) bin Abi Waqqas and Utbah (ra) intentionally let their camels loose and used this as an excuse to remain behind.” Hazrat Mirza Bashir Ahmad Sahib (ra) writes, “Each and every life event of these devotees of Islam, who were ready to sacrifice their lives, is a testimony to their valour and devotion. One of them was martyred at the hands of the disbelievers in the campaign of Bir-e-Ma‘unah, while the other distinctly participated in many dangerous battles and ultimately became the victor of Iraq. Therefore, to doubt the sincerity of such people, especially when that doubt is founded on self-concocted notions, is the work of Mr. Margolius alone. It is ironic that in his book Mr. Margolius claims that he has written this book being completely free from prejudice.”

In any case, this is the practice of the orientalists, they never allow an opportunity to pass in which they can malign Islam or Muslims. I will now turn to the actual incident relating to this expedition.

“This small community reached Nakhlah and became engaged in their work…” i.e. to seek information and intelligence about the movements and intentions of the disbelievers of Mecca, in case they planned an attack against the Muslims. Hence, they became engaged in their work.

“With the thought of concealing their classified mission, some of them shaved their heads so that travellers etc. would not be alarmed in any way, and so that they would consider them as being such people who had come with the intention of Umrah. However, they had only just arrived there, when suddenly a small caravan of the Quraish also happened to arrive, which was travelling from Ta‘if to Mecca, and both parties encountered each other. The Muslims consulted one another as to what should be done. The Holy Prophet (sa) had sent them for the purpose of secretly obtaining intelligence, (and not for an attack) but on the other hand, war had begun with the Quraish. Both opponents were before one another and naturally there was a risk that now, since the people from the caravan of the Quraish had spotted the Muslims, their covert intelligence mission would no longer remain secret. Another predicament was that some Muslims thought that it was perhaps the last day of Rajab, i.e., a sacred month in which fighting was prohibited as per the ancient Arabian custom. Others thought that Rajab had passed and the month of Sha‘ban had started. In some narrations it has been related that this Sariyyah was dispatched in Jamadiyul-Akhir, and there was a doubt as to whether this day was of Jamadi or Rajab. However, on the other hand, the Valley of Nakhlah was situated right on the outskirts of the Haram and it was obvious that if a decision was not made that day, the caravan would have entered the Haram on the following day, the sanctity of which was definite.

“Hence, taking all of these factors into consideration, it was finally decided that the caravan should be attacked, and the people of the caravan should either be taken captive or killed. Therefore, they launched an attack, and as a result, one of the men from among the disbelievers was killed, and two were taken captive. However, the fourth individual unfortunately escaped, and the Muslims were unable to apprehend him, hence they were unsuccessful in their plan. Thereafter, the Muslims seized the goods of the caravan. Since one man belonging to the Quraish had escaped and news of this conflict would inevitably reach Mecca quickly, Abdullah (ra) bin Jahsh and his companions swiftly returned to Medina with the spoils.

“On this occasion, Mr. Margolius writes that Muhammad[sa] deliberately dispatched this company in the Sacred Month, because in this month the Quraish naturally would have been unmindful, and the Muslims would find an easy and definite opportunity to raid their caravan. However, every sensible individual can understand that a small party of this nature could not have been dispatched to such a far-off region to plunder a caravan, especially when the enemy headquarters were so nearby. Furthermore, history categorically establishes that this party had merely been dispatched for the purpose of obtaining intelligence. Moreover, when the Holy Prophet (sa) found out that the companions (ra) had attacked the caravan, he was extremely displeased. As such, it is narrated that when they presented themselves before the Holy Prophet (sa) and informed him of the entire account, the Holy Prophet (sa) was extremely displeased and said:

“‘I have not given you permission to fight in the Sacred Month,’ and the Holy Prophet (sa) refused to accept the spoils. Upon this, Abdullah (ra) and his companions felt extreme remorse and shame. They thought that due to their incurring the displeasure of God and His Messenger (sa), they had been ruined. Even the other Companions (ra) reproached them over their actions.

“On the other hand, the Quraish also raised a huge hue and cry, that the Muslims had violated the sanctity of the Sacred Month. Since the person who had been killed, Amr bin Al-Hadrami, was a chieftain, and was also a confederate of Utbah bin Rabi‘ah, a chieftain of Mecca, this occurrence greatly enraged the Quraish’s fire of fury. They began to prepare for an attack upon Medina with even greater zeal and uproar. Therefore, upon this occurrence, there was murmuring both among the Muslims and disbelievers, and finally the following Quranic verse was revealed, which provided a means of relief for the Muslims:

یَسْأَلُوْنَکَ عَنِ الشَّہْرِالْحَرَام قِتَالٍ فِیْہِ قُلْ قِتَالٌ فِیْہِ کَبِیْرٌ وَّصَدٌّ عَنْ سَبِیْلِ اللّٰہِ وَکُفْرٌ بِہٖ وَالْمَسْجِدِالْحَرَامِ وَإِخْرَاجُ أَہْلِہٖ مِنْہُ أَ کْبَرُ عِنْدَ اللّٰہِ وَالْفِتْنَۃُ أَ کْبَرُ مِنَ الْقَتْلِ وَلَا یَزَالُوْنَ یُقَاتِلُوْنَکُمْ حَتّٰى یَرُدُّوْکُمْ عَنْ دِیْنِکُمْ إِنِ اسْتَطَاعُوْا

“‘People ask thee about fighting in the Sacred Month. Tell them: Undoubtedly, fighting in the Sacred Month is a great transgression, but to forcefully hinder men from the religion of God in the Sacred Month; rather, to disbelieve in relation to the Sacred Month and the Sacred Mosque, i.e., to violate their sanctity, and then to turn out by coercion, the inhabitants of the Haram, as you are guilty of doing, O ye idolaters, is a greater sin with Allah than fighting in the Sacred Month; and verily, to persecute in the land during the Sacred Month is worse than such fighting, which is for the purpose of preventing persecution. O Ye Muslims! The state of the disbelievers is such that they have become so blinded in their enmity towards you that they will not cease fighting you at any time and at any place, until they turn you back from your faith, if they find the power to do so.’ [Surah al-Baqarah, Ch.2: V.218]

“Therefore, history establishes that the chieftains of the Quraish would spread their bloody propaganda even in the Sacred Months. As a matter of fact, they became even more active in their evil designs during these months, taking benefit of the gatherings and journeys which would take place in the Sacred Months. Furthermore, with great shamelessness, in order to gratify themselves with a false satisfaction, they would rearrange the order of the Sacred Months, which was known as nas‘i. Then, later on they crossed all bounds, when during the era of the Treaty of Hudaybiyyah, despite there being a firm covenant and agreement, the disbelievers of Mecca and their allies took up the sword against an ally tribe of the Muslims, in the area of the Haram.” Then when the Muslims came to the aid of their ally tribe, the disbelievers raised the sword in the area within the Haram.

“Hence, it was only natural for the Muslims to find comfort in this response (i.e. in this Quranic verse revealed by God Almighty), but the Quraish were also brought to level. During this time, two of their men arrived in Medina in order to have their two captives released. However, until now, Sa‘d (ra) bin Abi Waqas and Utbah (ra) bin Ghazwan had not returned. On their account, the Holy Prophet (sa) greatly feared that if the Quraish happened to seize them, they would not release them alive. Hence, for this reason, the Holy Prophet (sa) refused to release the captives until they returned and said, ‘When my men safely reach Medina, I will release yours.’ Therefore, when they both reached Medina, the Holy Prophet (sa) released both captives for a ransom. However, from among these two captives, one individual was so deeply impressed by the high moral qualities of the Holy Prophet (sa) and the truth of the Islamic teaching during his stay at Medina, that even after his release, he refused to return, and joined the servants of the Holy Prophet (sa) by accepting Islam at his hand. He was finally martyred at Bir-e-Maunah.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 330-34)

The first ever naval fleet in Islam was established during the era of Hazrat Uthman (ra) in 28 AH. Amir Mu‘awiyah bin Abi Sufyan was the first person to fight a naval battle during the era of Hazrat Uthman’s (ra) Khilafat. Amir Mu‘awiyah sought permission from Hazrat Umar (ra) once before to take part in a naval battle, but Hazrat Umar (ra) did not grant him permission. When Hazrat Uthman (ra) became Khalifa, Amir Mu‘awiyah mentioned this a few times again and sought permission for this. Eventually, Hazrat Uthman (ra) gave him permission but stated that he should not include anyone to be part of the army nor draw a lot to decide, in fact give them the choice and take only those who wish to go along with you and assist them. Amir Mu‘awiyah did as he was instructed. Abdullah bin Qais Jasi was appointed as the commander of the naval force and he fought a total of 50 battles in the season of summer and winter and not a single soldier drowned and nor did they incur any kind of loss.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al-Fikr, 2002], p. 97)

Then there was the conquest of Laziqiyyah, which took place in 14 AH. The Muslim army marched under the command of Hazrat Abu Ubaidah (ra) towards Laziqiyyah, which was a town on the Syrian coast and was considered to be part of the suburbs of Homs. When the people of Laziqiyyah saw the Muslim army approaching, they retreated to their forts and prepared to confront them. They were content that if the Muslim army besieged them, they had the strength to confront them and in the meantime they would receive reinforcements from Heraclius via the sea.

The Muslims besieged the town. The town had a strong defence system and was renowned for its army check posts. As Hazrat Abu Ubaidah (ra) was experienced in war tactics and strategies, he devised a new plan to conquer the city. He realised that if they camped there, it would be very difficult to conquer it and the siege would become prolonged. Similarly, it was also possible that during the siege the enemy would send them [i.e. the people of the town] reinforcements, as a result of which they would have to return unsuccessful. Furthermore, if the siege became prolonged, it would be impossible to get to Antakya.

One night, he ordered for many trenches to be dug deep enough that it could conceal a person on horseback. Subsequently, the trenches were hidden with grass. In the morning, Hazrat Abu Ubaidah (ra) lifted the siege and headed back towards Homs.

When the people of the town saw the siege was lifted they were overjoyed and happily opened the doors of the city. At the same time, Hazrat Abu Ubaidah (ra) returned in the night with his army and hid in the trenches.

In the morning when the doors of the town opened, the Muslims launched an attack. Some of the Muslims captured the doors which were on the outer perimeter of the fort. Some people considered it wise to run away and those who were in the town were overcome with fear. Eveone inside the town began planning on how to survive and they were left with no other choice but to accept the authority of the Muslims.

Thus, they entered into an agreement with the Muslims and those that ran away sought protection from the Muslims. The Muslims entered the town victoriously. Hazrat Abu Ubaidah bin Al-Jarrah (ra) accepted the treaty on the condition they pay the Jizya and left their church under their rule. Later on, Muslims made a mosque near to the church.

(Sayyiduna Umar Farooq A‘zam, Muhammad Husain Haikal, [translated], pp. 333-334, Islami Kutub Khana, Lahore) (Al-Farooq, Allamah Shibli, pp. 118-119, Dar al-Isha‘at, Karachi, 1991)

After this victory, Hazrat Umar (ra) wrote stating that no further military action should take place that year.

*(Al-Farooq, Allamah Shibli, p. 119, Dar al-Isha‘at, Karachi, 1991) *

Hazrat Amr (ra) dispatched a messenger to Medina with instructions for him to ride as fast as he possibly could to convey this good news to the leader of the faithful. The messenger mounted the she-camel and traversed the landscape until finally arriving in Medina. It was afternoon and the messenger, thinking it was resting time, avoided going straight to the Khalifa’s residence and instead headed to the Prophet’s Mosque [Masjid al-Nabawi]. Coincidentally, a female servant of Hazrat Umar (ra) was passing by and asked the messenger who he was and where he had travelled from.

“From Alexandria”, replied the messenger. The servant rushed and immediately informed Hazrat Umar (ra) and on returning said, “Come, the Leader of the Faithful calls for you.” Hazrat Umar (ra) was already about to head there himself and was arranging his shawl, when the messenger arrived. Hazrat Umar (ra) received news of the victory and fell down into prostration in gratitude to Allah. He then got up and went to the mosque and made an announcement: “Al-Salat-ul-Jami”.

All of Medina heeded this call and arrived. The messenger informed all of the details of the victory. Thereafter, the messenger went with Hazrat Umar (ra) to his residence and the messenger was presented with a meal. Hazrat Umar (ra) enquired from the messenger, “Why did you not come directly to me?” The messenger explained, “I thought you would be resting at the time.” Hazrat Umar (ra) said, “How did you misconceive this about me? If I rest during the day then who would bear the responsibility of the station of Khilafat?”

The conquest of Istakhr: Istakhr was the capital of Fars and was an ancient holy centre for the Sasanians. The ancient fire temple was situated here and was under the direct control of the Persian King. Hazrat Uthman bin Abi Al-Aas (ra) decided to march towards Istakhr and a battle ensued between the people of Istakhr at a place called Jaur.

A fierce battle took place with the people of Jaur after which Allah the Almighty granted them victory and the Muslims were able to conquer Istakhr as well. Many people were killed and many people fled. Hazrat Uthman bin Abi al-Aas (ra) invited the non-Muslims to pay the jizya and to live as a subject of the Muslim government [dhimmi]. He sent them letters and kept in correspondence with them. Eventually, their leader Hormuz accepted the offer and agreed to pay the jizya. Those people who fled during the conquest of Istakhr or migrated, all agreed to pay the jizya and returned home to a peaceful resolution.

After the enemy had been defeated, Hazrat Uthman bin Abi al-Aas (ra) gathered the spoils of war and set aside one fifth and sent it to Hazrat Umar (ra). The remaining spoils were kept to distribute between the Muslims. He prevented the Muslim army from any kind of looting and there was an order to return anything that was snatched away [from the people]. The commander-in-chief ordered to return anything that had been taken away from the people. Then, Hazrat Uthman bin Abi Al-Aas (ra) gathered everyone and said, “We will continue to scale new heights and be safeguarded from all trials as long as we do not carry out theft or be dishonest. If we are dishonest in the spoils of war, then these immoral acts will become prevalent among us. These evil deeds will bring everyone down.” That is, if they become dishonest and start stealing things, then this will be their downfall.

Nowadays, these habits have become prevalent amongst Muslims; they are stealing from each other, wherever the opportunity arises they steal, they are dishonest [in dealings] and it is these immoral traits that are leading to their ruin. They are vilified everywhere in the world.

On the day of the conquest, Hazrat Uthman bin Abi Al-Aas (ra) said, “When Allah the Almighty wishes good for a people, He saves them from every form of evil and immorality. He instils within them the qualities of honesty and truthfulness. Therefore, safeguard the trusts handed over to you because the aspect of faith that is the first to vanish is honouring of a trust. And when you lose your integrity and honesty in this regard, with the passing of each day, you will lose another virtue.” Meaning, when one overlooks honesty, one will stop upholding other virtues as well.

In the latter years of Hazrat Umar Farooq’s (ra) khilafat and in the first year of Hazrat Uthman’sra Khilafat, Shariq instigated a revolt and incited the Persians. As a result of this, they broke their treaty. Hazrat Uthman bin Abi Al-Aas (ra) was sent again to crush the revolt. Similarly, reinforcements were sent with Hazrat Abdullah bin Ma‘mar and Shibl bin Ma‘bad Bajali. They encountered the enemy at Fars and a fierce encounter took place, in which Shariq and his son were killed. Many other people also died. Shariq was killed by Hakam bin Abi Al-Aas, the brother of Hazrat Uthman bin Abi Al-Aas (ra).

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari Translation, Vol. 3, Pt. 1 [Karachi, Pakistan: Dar al-Isha‘at, 2003], pp. 192-193)

According to one narration, Hazrat Ala bin Hadrami (ra) conquered Istakhr for the first time in 17 AH during the era of Hazrat Umar’s (ra) Khilafat. After agreeing to a treaty, the residents broke off the agreement and a rebellion followed suit. In order to put down this rebellion, Hazrat Uthman bin Abi Al-Aas (ra) sent his brother and son. They succeeded in crushing the rebellion. They killed Shariq, the governor of Istakhr.

(Ali Muhammad as-Sallabi, Sirat Ameerul Momineen Umar bin Khattab, [Beirut, Lebanon: Dar al-Ma‘rifah, 2007], p. 432) (Ali Ibn al-Athir, Al-Kamil fi al-Tarikh, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2006], pp. 382-383)

Having gained victory at Ajnadayn, the Muslim army besieged the enemy forces at Damascus. The details of this is as follows:

The Muslims surrounded Damascus – the capital of Syria and one of the oldest cities in the world – in Muharram, 14 AH. This siege lasted for six months after the enemy forces retreated to their forts. As they were in their own area, they retreated to their forts and all five commanders of the Muslim army surrounded the city along with their contingents. Hazrat Abu Ubaidah (ra) was with his army at the Eastern door [of the city], whereas Hazrat Khalid bin Waleed (ra) was on the opposite side at the Western door. The remaining three commanders were positioned at various other doors.

At times, the Byzantines would step outside and engage in battle, but would then retreat back into their forts. They had hoped that the Byzantine emperor would send reinforcements; however, the vigilance of the Muslim army ensured their hopes turned to dust.

One night, the people of the city were occupied in festivities. When the guards patrolling the outer wall of the city also joined in the celebrations and became unmindful of their duty, Hazrat Khalid bin Waleed (ra) climbed the wall along with a few of his men and entered the city. He then opened the gates and his army entered the city. Upon witnessing this, the people of the city entered into a treaty with Hazrat Abu Ubaidah (ra), who was on the opposite side of the city. However, Hazrat Khalid (ra) was unaware of this and continued fighting. The people of the city went to Hazrat Abu Ubaidah (ra) and said to save them from Khalid (ra). The two commanders encountered one another in the middle of the city. When Hazrat Khalid (ra) and Hazrat Abu Ubaidah (ra) met with the people in the middle of the city, they entered into a treaty as Hazrat Abu Ubaidah (ra) had already agreed to a treaty.

(Asharah Mubasharah, Bashir Sajid, p. 805-806, al-Badr Publications Urdu Bazar, Lahore, 2000)

The Conquest of Laziqiyyah: after this the Muslim army made way to Laziqiyyah, which was a city of Syria situated on the coast, in the environs of Homs. Nonetheless, they besieged Laziqiyyah. The city had strong fortifications for its defence. The people of the city had ample stores of grain, as a result of which they were not concerned by the siege. Hazrat Abu Ubaidah (ra) came up with a new strategy for conquering the city. In the night, he ordered for large trenches to be dug and to be filled with grass. In the morning he lifted the siege and made preparations to head back to Homs.

Having dug the trenches and filled them with grass, they made it seem as if they were lifting the siege and heading back. Upon seeing the siege was lifted, the people of the city and the army rejoiced and opened the gate to the city. Hazrat Abu Ubaidah (ra), however, returned with his army in the night and hid in the tunnels and trenches they had dug. In the morning when the gate of the city opened, they launched an attack all of a sudden and conquered the city.

(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar] 128.) (Asharah Mubasharah, Bashir Sajid, p. 809, al-Badr Publications Urdu Bazar, Lahore, 2000) (Yaqut Ibn Abd-Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] p. 6)

Abu Bakr bin Abdir Rahman relates that in the month of Sha‘ban 7 AH, the Holy Prophet (sa) sent Hazrat Umar (ra) bin Khattab on an expedition alongside 30 men to a branch of the Hawazin tribe in Turabah. Turabah is a valley situated at a two-day journey from Mecca, which was inhabited by the Banu Hawazin. (When there is mention of two-day journeys etc., by this I mean any narration that has reference to the journey in days, it is in relation to the modes of transport in the past such as horses and camels.)

Then there is mention of the Sariyyah Hazrat Abdullah bin Jahsh (ra), which took place at the end of Jumadi-al-Akhir 2 AH. Hazrat Sa‘d (ra) also took part in this battle. With reference to Sirat Khatamun-Nabiyyin, it is narrated as such:

“Upon observing these very threats, the Holy Prophet (sa) decided that the movements of the Quraish should be surveyed from a closer distance, so that all the necessary intelligence with respect to them may be available on time and Medina was safeguarded from all kinds of sudden attacks. Hence, for this purpose, the Holy Prophet (sa) assembled a party of eight Muhajireen. As an act of wisdom, the Holy Prophet (sa) selected such men for this party who were from the various tribes of the Quraish, so that it was easier to obtain intelligence with regard to the hidden conspiracies of the Quraish. The Holy Prophet (sa) appointed his paternal cousin, Abdullah bin Jahsh (ra) as the commander of this party … upon ordering this sariyyah, the Holy Prophet (sa) did not even inform the commander of this party as to where he was being sent and for what purpose. Rather, upon their departure, the Holy Prophet (sa) handed him a sealed letter and said, ‘This letter contains necessary instructions for you. When you cover a distance of two days’ travel from Medina, open the letter and act in accordance with the stipulated instructions.’

“When they had journeyed a distance of two days from Medina, Abdullah (ra) opened the instructions of the Holy Prophet (sa), which were as follows: ‘Go forth to the Valley of Nakhlah between Mecca and Ta‘if and obtain information on the Quraish and return with news therefrom.’

“At the bottom of this letter, the Holy Prophet (sa) had written that after the objective of this mission became known, if anyone from among his companions was hesitant in accompanying this party and desired to return, then permission would be granted to do so. Abdullah (ra) read out this guidance to his companions who unanimously affirmed, ‘We happily present ourselves for this service, none of us shall return.’ Then, this party proceeded to Nakhlah. Sa‘d bin Abi Waqas (ra) and Utbah bin Ghazwan (ra) lost their camels en-route and were separated from their companions. Despite their best efforts, they were unable to relocate their companions. The party of eight was now left with only six people.”

Hazrat Mirza Bashir Ahmad Sahib (ra) has mentioned an orientalist, Mr. Margoliouth who has stated this narration and attempted to create doubt by claiming that they intentionally let their camels loose and used this as an excuse to remain behind. Hazrat Mirza Bashir Ahmad Sahib (ra) writes with regard to Hazrat Sa‘d bin Abi Waqas (ra) and his companion:

“Each and every life event of these devotees of Islam who were ready to sacrifice their lives is a testimony to their valour and devotion. One of them was martyred at the hands of the disbelievers in the campaign of Bir-e-Ma‘unah, while the other distinctly participated in many dangerous battles and ultimately became the victor of Iraq.

“Therefore, to doubt the sincerity of such people, especially when that doubt is founded on self-concocted notions, is the work of Mr. Margoliouth alone. It is ironic that in his book, Mr. Margoliouth claims that he has written this book being completely free from prejudice.

“In any case, this small community reached Nakhlah and became engaged in their work. With the thought of concealing their classified mission, some of them shaved their heads, so that travellers etc. would not be alarmed in any way and so that they would consider them as being such people who had come with the intention of Umrah. However, they had only just arrived there, when suddenly a small caravan of the Quraish also happened to arrive, which was travelling from Ta‘if to Mecca and both parties encountered each other.” The situation was such that despite their desire not to and even though it was against their own will and the instructions of the Holy Prophet (sa), the Muslims finally decided that the caravan should be attacked and the people of the caravan should either be taken captive or killed. Therefore, they launched an attack in the name of Allah and as a result, one man from the disbelievers was killed and two were taken captive. However, the fourth individual unfortunately escaped and the Muslims were unable to apprehend him, and in this way, their decision proved unsuccessful. “Thereafter, the Muslims seized the goods of the caravan and swiftly returned to Medina with the captives and the spoils … However, when the Holy Prophet (sa) found out that the Companions had attacked the caravan, he was extremely displeased and said:

مَااَمَرْتُکُمْ بِقِتَالٍ فِی الشَّھْرِ الْحَرَامِ

“‘I have not given you permission to fight in the sacred month.’ The Holy Prophet (sa) refused to accept the spoils … On the other hand, the Quraish also raised a huge hue and cry that the Muslims had violated the sanctity of the Sacred Month, since the person who had been killed, Amar bin al-Hadhrami, was a chieftain himself.” All the while, the disbelievers came to Medina to secure the release of their captives. “However, until now, Hazrat Sa‘d bin Abi Waqas (ra) and Hazrat Utbah bin Ghazwan (ra) had not returned. On their account, the Holy Prophet (sa) greatly feared that if the Quraish happened to seize them, they would not release them alive. Hence, for this reason, the Holy Prophet (sa) refused to release the captives until they returned and said, ‘When my men safely reach Medina, I will release yours.’ Therefore, when they both reached Medina, the Holy Prophet (sa) released both captives … However, from among these two captives, one individual was so deeply impressed during his stay at Medina, that he became a Muslim and was later martyred at Bi‘r-e-Ma‘unah.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 330-334)

According to Allama Shibli Nomani, after the victory at Baitul Maqdis [Jerusalem], upon the insistence of Hazrat Amr (ra) bin al-Aas, Hazrat Umar (ra) sent Hazrat Amr (ra) bin al-Aas with an army of 4,000 towards Egypt, but with the instruction that they must return if they received his letter prior to reaching Egypt.

They reached Arish when the letter from Hazrat Umar (ra) was received in which he instructed them not to advance any further. However, seeing as the instruction was conditional, Hazrat Amr (ra) said that since they were within the confines of Egypt, therefore they would advance from Arish to Farama.

(Al-Faruq, Shibli Nomani, p. 160, Dar al-Isha‘ah, Karach, 1991)

There is a book called Al-Iktifa which covers the Muslim battles. It is written therein that Hazrat Amr (ra) bin al-Aas received the letter of Hazrat Umar (ra) having reached a place called Rafah, but he did not take the letter from the messenger out of fear that it would contain the instruction from Hazrat Umar (ra) to return. So instead, he continued marching forth until he reached a small village between Rafah and Arish, and enquired about the village. He was told that this was within the confines of Egypt. He then asked for the letter to be brought and read it. It was written that he and the Muslims accompanying him should all return.

And so he asked his companions, “Do you not see that this is Egypt?” They replied in the affirmative. He then said, “The Leader of the Faithful [Hazrat Umar (ra)] instructed that if I receive the letter prior to reaching Egypt I should return, but I have received it having entered the land of Egypt. So let us go forth in the name of Allah.”

It is also mentioned in another narration that Hazrat Amr (ra) bin al-Aas was in Palestine and he advanced with his companions to Egypt without permission. Hazrat Umar (ra) was displeased with this, so he wrote a letter to Hazrat Amr (ra) bin al-Aas and he received this letter when he was close to Arish, but did not read it until he had reached Arish. The letter read as follows:

“Umar bin al-Khattab to Amr bin al-Aas:

“Thereafter, indeed you are travelling to Egypt with your companions. There is a large army of the Byzantines there whilst you are few in number. I swear that it would have been better had you not taken them with you, therefore if you have not yet reached Egypt, you must return.”

(Al-Iktifa bima Tadmanuhu min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Chapter 1, pp. 324-325, Umar (ra) bin al-Khattab, Dar al-Kutub al-Ilmiyyah, Beirut, 1420 AH)

On the way to Farama, the Muslim army did not encounter a single Byzantine soldier, and in fact, the Egyptians welcomed them in various places, and it was in Farama that the very first confrontation took place.

There are various narrations [with reference to Hazrat Amr (ra) bin al-Aas], but the one that seems correct is that letter was received after having reached Arish, which is situated within the border of Egypt. It cannot be that he continued to make excuses in order to only open the letter after reaching Egypt. Nevertheless, since they had already reached Egypt, the only option was to advance forward as the believers do not retreat.

Another account of the sacrifices offered by women, which also has the reference to Hazrat Sa‘d (ra), is as follows:

A well-known poet and female companion from the Ansar tribe of Banu Sulaym, Hazrat Khansaa (ra) devoted her four sons during this battle in the cause of Allah. Hazrat Khansaa’s (ra) husband and brother had passed away when she was young. Hazrat Khansaa (ra) raised her children with great care and effort. In the morning of the last day of the battle of Qadisiyyah, before the battle commenced, Hazrat Khansaa (ra) addressed her children and said, “My dear sons! You have happily accepted Islam and migrated out of your own will. By that Being, besides Whom there is none worthy of worship, I have not allowed any shame to befall your lineage and ancestors! Remember that the abode of the Hereafter is better than this transient world. My dear sons, prepare yourselves, remain steadfast, fight shoulder to shoulder and fear God! When you see that the battle is fierce and in full force and when the cavalry has determined to stand its ground, you should race into the battlefield in order to adorn your lives in the Hereafter.”

Thus, acting in accordance with the instruction of Hazrat Khansaa (ra), her sons took the reins of their horses, recited verses which are traditionally quoted during the times of battle [in order to arouse the spirit of the soldiers], galloped onto the battlefield and they fought bravely until they were martyred. Before evening fell on that day, the Islamic flag was raised over Qadisiyyah. Hazrat Khansaa (ra) was informed that all four of her sons were martyred, upon which she said, “I am grateful to Allah that He has granted them martyrdom. I am proud that they were sacrificed in the cause of the truth. I am certain that Allah the Exalted will grant us an abode in the shade of His mercy.”

As for the conquest of Alexandria, it is stated that after the conquest of Fustat, Hazrat Umar (ra) granted permission for the conquest of Alexandria. There was a large battle with the Byzantines at a place between Alexandria and Fustat called Kiryon, which the Muslims eventually won. After that, the Byzantines did not come forward until Alexandria. Muqawqis wished to pay the jizya and establish peace; however, the Byzantines pressured him, as a result of which Muqawqis sent a message to Hazrat Amr (ra) bin al-Aas saying that he and the Copts would not be taking part in the battle, and so they should be left unharmed. The Copts remained separate from this and instead supported the Muslim army and began clearing paths and fixing bridges for the Muslims. During the siege of Alexandria, the Copts would provide the Muslims with provisions.

The battle of Banu Nazir took place in 4 AH. The Holy Prophet (sa), accompanied by a small party of companions, went to the people of Banu Nazir. There are different narrations explaining why the Holy Prophet (sa) went to them. According to one narration, the Holy Prophet (sa) went to them to collect the blood money of two people who had been killed by the tribe of Banu Amir. Approximately 10 companions accompanied the Holy Prophet (sa), including Hazrat Abu Bakr (ra), Hazrat Umar (ra) and Hazrat Ali (ra).

When the Holy Prophet (sa) arrived there and asked for the amount to be paid, the Jews said, “Yes, O Abu al-Qasim, first you should eat and then we will address the matter you have brought.”

At the time, the Holy Prophet (sa) was sitting against a wall. The Jews began to plot and conspire with one another, saying, “We will never get a better opportunity for killing this man [i.e. the Holy Prophet (sa)]. Who among us will climb to the top of this house and drop a heavy stone on him, so that we may get rid of him.” Upon this, Amr bin Jahash, a chieftain of the Jews, agreed to the plan and said, “I am ready for this task.” Following this, Salam bin Mishkam, who was another Jewish Chieftain, opposed the idea and said, “Under no circumstances should you carry out this act. By God, he (the Holy Prophet (sa)) will surely be informed of what you are plotting. This is an act of treason because we have made a treaty with them.”

When the man who was to drop the stone on the Holy Prophet (sa) reached the top [of the building], the Holy Prophet (sa) was divinely informed about this plot. Allah the Almighty informed him of what the Jews were planning to do. Right away, leaving his companions where they were seated, the Holy Prophet (sa) stood up and proceeded to depart, as though he had another engagement. Thereafter, he returned to Medina swiftly. After arriving in Medina, the Holy Prophet (sa) sent Hazrat Muhammad bin Maslamahra to Banu Nazir with a message stating, “Leave my city (i.e. Medina). You will not be permitted to live in my city. The plot you devised was an act of treason.”

The Holy Prophet (sa) gave the Jews a period of 10 days, but they refused and said they would never leave their homeland. On receiving this reply, the Muslims prepared for battle. When all the Muslims had gathered, the Holy Prophet (sa) departed to face Banu Nazir. The flag for this battle was held by Hazrat Ali (ra). The Holy Prophet (sa) besieged their forts, and no one came for their aid. Then the Holy Prophet (sa) mobilised his forces against Banu Nazir, and in the evening, he returned to his home with 10 companions.

According to one narration, during that time, the Holy Prophet (sa) assigned the command of the Muslim army to Hazrat Ali (ra), while according to another narration, this honour was given to Hazrat Abu Bakr (ra). On one end, the Holy Prophet (sa) carried out a strict siege, and on the other, Allah the Almighty caused the awe of the Muslims to settle in the hearts of the Jews. Finally, they requested the Holy Prophet (sa) to spare their lives and exile them with permission to take as much of their belongings as they could load onto their camels except for their weapons. The Holy Prophet (sa) accepted their request.

According to one narration, the Holy Prophet (sa) lay siege for 15 days, while some narrations differ in the number of days of this siege.

(‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Ghazwah Banu Nazir [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], pp. 357-361)

With the permission of the Ansar, the Holy Prophet (sa) distributed all the spoils of war acquired in the battle of Banu Nazir amongst the Muhajirin. Upon this, Hazrat Abu Bakr (ra) addressed the Ansar and said, “O company of Ansar, may Allah grant you the best reward.”

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 325)

Hazrat Bilal(ra) participated in the battles of Badr, Uhud, Khandaq and in all other battles including the Battle of Badr. In Al-Tabaqat al-Kubra, it is mentioned that Hazrat Bilal(ra) participated in the battles of Badr, Uhud, Khandaq and in all other battles alongside the Holy Prophet(sa). (Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 180)

Then there is mention of the Battle of Barosma which also took place in 13 AH. Barosma was a place situated between Kasker and Saqatiah and was where they confronted the Iranian general Jalinus, who was sent to assist Jaban. Rostam had prepared an army to assist Narsi and sent it to Kasker. Abu Ubaid (ra) had received information of this and with great wisdom and alertness, Abu Ubaid (ra) attacked the army of Narsi before the arrival of Jalinus’s army and the resulting defeat broke the strength of the enemy army. At this time, Jalinus had arrived with his army at Baqosiasa in the Barosma area. He reached Baqosiasa. The settlements between Basra and Kufa were known as “Ardh-e-Sawad” and Barosma and Baqosiasa were two of these settlements. Abu Ubaid (ra) arrived in Baqosiasa and after a brief battle, the Iranians were defeated. Jalinus fled from there and Abu Ubaid (ra) gained complete control of the surrounding areas. This is the account by the historian Tabari. Baladhuri [historian] has written that an agreement was made with Jalinus; however, later historians such as Ibn Khaldun and Ibn Athir supported the view of Tabari.

(Tarikh-ul-Islam bi-Ahad Hazrat Umar (ra), thesis by Syed Mir Mahmood Ahmad Nasir Sahib, p. 14) (Sirat Al-Ameer-ul-Momineen Umar bin Khattab, Salabi, p. 357, Dar-ul-Marifah, Beirut, 2007) (Mu‘jamul Buldan, Vol. 1, p. 261, Dar Ihyaa al-Turath al-Arabi, Beirut)

Whilst attaining these victories and glad tidings, the army of Hazrat Usamah (ra) also returned to Medina with victory and success. Upon his return, Hazrat Usamah (ra) was appointed by Hazrat Abu Bakr (ra) as his representative in Medina. It is also said that Hazrat Abu Bakr (ra) appointed Sanan Zamri as his representative and told him and his army, “At present, you should rest and allow your mounts to rest as well.” Following this, Hazrat Abu Bakr (ra) took to his mount along with the rest of the people and departed for Dhul Qassah himself. However, the Muslims humbly submitted to Hazrat Abu Bakr (ra) and said, “O Khalifa of the Messenger (sa), we request you, for the sake of God, not to partake in this expedition, because if, God forbid, you are afflicted by any harm, then our whole order will collapse. We request you to appoint someone else in your stead for this task so that if anything were to happen to them, then you could appoint someone else in their place.” Hazrat Abu Bakr (ra) replied, “By Allah, I will not do this. I will provide comfort and protection for you with my life.”

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 253, 256) (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiq (ra) shakhsiyyat aur Karname [Muzaffar Garh, Pakistan: Maktabat al-Furqan], p. 282)

During the battle, Hazrat Salama bint Hafsa (ra), the wife of Hazrat Sa‘d (ra), saw a prisoner who was shackled in chains and expressed immense longing to participate in the battle. His name was Abu Mihjan al-Thaqafi. He also happened to arrive at the [location of the battle] after Hazrat Umar (ra) expelled him [from the city] due to him drinking alcohol. However, after being guilty of drinking alcohol again, Hazrat Sa‘d (ra) punished him with lashes and tied him in chains.

Abu Mihjan requested Zahrah, who was a maidservant of Hazrat Sa‘d (ra), to open his chains so that he could participate in the battle. He stated, “By Allah, if I survive, I will return and put on the chains again.” The maidservant accepted his request and opened the chains. Abu Mihjan mounted the horse of Hazrat Sa‘d (ra) and headed towards the battlefield. Penetrating the rows of the enemy, he headed towards the big white elephant and attacked it. Hazrat Sa‘d (ra) was observing all of this at the time and said, “Although the horse belongs to me, however, the one riding it appears to be Abu Mihjan al-Thaqafi.” As mentioned previously, Hazrat Sa‘d (ra) could not actively participate in the battle due to illness, but he was supervising from further afield. In any case, the fighting continued for three days. When the battle came to an end, Abu Mihjan al-Thaqafi returned and put on his chains again. Hazrat Sa‘d (ra) released Abu Mihjan saying, “If you drink alcohol again, I shall hand out a severe punishment.” Abu Mihjan promised never to drink again. According to another narration, Hazrat Sa‘d (ra) wrote about the entire incident to Hazrat Umar (ra), upon which Hazrat Umar (ra) said, “If he repents from drinking alcohol again, then he should not be punished.” Upon this, Abu Mihjan swore to never drink again and Hazrat Sa‘d (ra) set him free.

(Ashra Mubashra, Bashir Sajid, pp. 850-851)

Fahl is a city in Syria. Having conquered Damascus, the Muslims advanced ahead. They learnt that the Byzantine forces had gathered at Baisan and were preparing to launch an attack on the Muslims. The Muslim army set up camp in Fahl. The Byzantine army sent an emissary to Hazrat Abu Ubaidah (ra) in order to settle into a peace treaty.

When he reached the Muslim camp, he saw that all the soldiers and commanders were seated together without any distinction between the ranks. Eventually he had to ask someone who was the commander of the army. They pointed to a modest and humble man who was seated on the floor.

The emissary approached him and asked, “Are you the commander of the army?” Hazrat Abu Ubaidah (ra) replied in the affirmative. The emissary said, “Turn back with your army and in return each soldier will be given two gold coins, the commanders will receive 1,000 dinars and your Caliph will be given 2,000 dinars.”

Hazrat Abu Ubaidah (ra) refused the proposal saying, “We are not here to collect money nor are we here to accumulate wealth. We have come here to raise aloft the Word of God.” The emissary left while threatening the Muslims. Seeing the behaviour of the emissary, Hazrat Abu ‘Ubaidah (ra) ordered the army to make preparations.

The next morning both armies engaged in battle. Hazrat Abu Ubaidah (ra) was positioned in the middle of the army and would guide the army with wisdom. Despite being outnumbered, the Muslims defeated the Byzantine army, resulting in the Muslims capturing most of the land in Jordan.

(Asharah Mubasharah, Bashir Sajid, p. 807-808, al-Badr Publications Urdu Bazar, Lahore, 2000) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar] 128)

“To make mention of Alexander [the Great] and Genghis [Khan] etc. would be highly inappropriate. Undoubtedly, both of them accomplished great victories, but how? They did so through [imposed] famine, brutality and mass killings. Everyone knows about Genghis Khan.

“If we compare [the Muslim conquest] with the conquests of Alexander, when Alexander conquered Sur, a city of Syria, because the people resisted for a long time, he granted blanket permission to kill everyone. The heads of 1,000 residents were hung on the outer wall of the city. Along with this, he sold 30,000 men and women that lived there into slavery. Not a single person from the old residents or those who wished to live in freedom were spared. Similarly, when he conquered Istakhr in Persia” – Istakhr was an ancient city of Persia – “he killed all the men. There were similar other merciless acts committed by him”, i.e. by Alexander the Great, “how then can one ever compare these conquests to that of the Muslims?

“It is well known that oppression and injustice can bring down an empire. This is true because oppression and brutality cannot last forever. In the same way, the empires of Alexander and Genghis did not last long. However, such merciless killings have proven effective to gain immediate results as a result of which entire countries have been subdued.

“Since a large part of the population is killed, therefore there is no danger of revolt or rebellion. It is for this reason Genghis, Nebuchadnezzar, Tamerlane, Nadir Shah and other great conquerors were all brutal and cruel. However, in the conquests of Hazrat Umar (ra), never was the law contravened nor any injustice committed. Let alone a blanket permission to kill the men, even a tree was not permitted to be cut. Children or the elderly were never harmed. Apart from in the battlefield, nobody was to be killed”, i.e. a person could only be killed on the battlefield and not otherwise.

“A breach of trust or deception was not permitted against the enemy. The commanders were given strict instructions that when they engaged in battle, they were not to use deception, not to mutilate the bodies of the dead, children were not to be harmed and they were to fight openly. Furthermore, the people who accepted Muslim rule but then revolted, they were reminded of their treaty and forgiven; to the extent that the people of Arbasus recanted from their treaties three times.” Arbasus was a town near the frontiers of Syria which bordered Asia Minor. “So the most he did was to exile them, but they were paid in exchange for the wealth they lost.”

Maulana Shibli Nomani further writes:

“If the Jews of Khaibar were exiled owing to their instigations and rebellion, they were compensated for the land they lost and it was written to all the provinces that wherever the Jews pass by, they ought to be assisted. Wherever they settle in a town, Jizya should not be taken from them for one year.”

He then writes:

“Those people who say that in history, there were many other conquerors who achieved similar great feats as Hazrat Umar (ra) should demonstrate which ruler conquered even an inch of enemy land with the same level of precautions and benevolence. Furthermore, Alexander, Genghis etc. were physically present in every battle and would lead the army as commander-in-chief at every stage. This meant that aside from having an experienced commander-in-chief at hand, it would give courage to the army and they would have a natural zeal to sacrifice themselves for their master. But for the entire span of his caliphate, not once did Hazrat Umar (ra) set foot on the battlefield. His armies were engaged on several fronts, but the reins of the army were in the grips of Hazrat Umar (ra).

“Another notable and substantial difference was that the conquests of Alexander and others were like that of a passing cloud; it came all of a sudden and then departed. They never established an organised government. However, the distinction of the lands conquered by Hazrat Umar (ra) is that even after the passing of 1,300 years, they are still under Islamic rule today. And from the time of Hazrat Umar (ra), all structure and organisation of the country was established.”

Even after the migration to Medina, the mischief of the disbelievers did not come to an end. Their misconduct towards the Muslims did not cease to exist. For this reason, the Muslims had to remain alert and be vigilant of the movement of the disbelievers.

In a narration we find that in order to remain vigilant of the movement and mischief of the Quraish, the Holy Prophet (sa) was in need of [appointing and sending] expeditions, in which Hazrat Hamza (ra) was enabled to serve in an extraordinary manner. In Rabi’-ul-Awwal [Islamic month], in the second year after the migration, the Holy Prophet (sa) sent an expedition of thirty Muhajireen [migrants to Medina] riding on camels, in the leadership of Hazrat Hamza (ra) towards ‘Eeas.

Hazrat Hamza (ra) and his companions swiftly reached this place, upon which they saw that the leading chief of Mecca, Abu Jahl, was present in order to welcome them with an army of three hundred men riding on horses and camels. This was ten times the size of the Muslim expedition. However, the Muslims had left their homes in compliance with the command of Allah and His Messenger (sa) and the fear of death could not hold them back. Both [armies] stood face to face to one another and they lined up in rows. They were on the brink of engaging in battle when the chief of that area, Majdi bin ‘Amr Al-Juhni, who had a relationship with both parties, intervened and stopped the fight just as it was about to erupt.

(Sirat Khatam-un-Nabiyyeen, Hazrat Mirza Bashir Ahmad Sahib M.A., p. 329)

Hazrat Ibn Umar (ra) relates that during Sha‘ban [eighth month of the Islamic calendar] in 6 AH, the Holy Prophet (sa) sent a delegation consisting of 700 men towards Dumat-ul-Jandal under the leadership of Hazrat Abdur Rahman (ra) bin Auf. The Holy Prophet (sa) wrapped a black turban around Hazrat Abdur Rahman (ra) bin Auf’s head with his blessed hands and placed the loose cloth at the end of the turban between his shoulders. Following this, the Holy Prophet (sa) said, “O Abu Muhammad! I am receiving news of danger from Dumat-ul-Jandal. An army is gathering there in order to attack Medina. Set off into this direction, striving in the cause of Allah. Seven hundred mujahideen [people who strive in the cause of God] will accompany you. Once you reach Dumat-ul-Jandal, you should first present the message of Islam to their chief and their tribe of Kalb. However, in case a battle breaks out, you should be mindful of not being deceitful and dishonest with anyone, or breaking your oath. Do not kill children or women and purify the world from those rebelling against God.” Thus, war was permitted only with these particular conditions. Hence, when Hazrat Abdur Rahman (ra) bin Auf reached Dumah, he invited them towards Islam for three days, however they continued to reject his message. Following this, Asbagh bin Amr Kalbi, who was their chief and a Christian, accepted Islam. Hazrat Abdur Rahman (ra) bin Auf wrote to the Holy Prophet (sa), informing him of the entire event. The Holy Prophet (sa) stated that he should marry the daughter of this chief, Tumazir. And so, Hazrat Abdur Rahman (ra) bin Auf married her and then returned with her to Medina. Tumazir was later known by the name Umm-e-Abu Salma.

(Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 106) (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 96, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut) (Asharah Mubasharah, Bashir Sajid, p. 875, al-Badr Publications, Lahore)

It is recorded regarding the victory over the Babylon Fort or Fustat that after gaining victory at Umm Dunayn, Hazrat Amr (ra) bin al-Aas marched towards the Babylon Fort and laid siege to it. Now this area is known as Fustat. The reason for it being called this is that in Arabic, tents are called “Fustat”. After successfully conquering the fort, Hazrat Amr (ra) bin al-Aas commanded to leave, and it so happened that a pigeon made a nest in Hazrat Amr’sra tent. When he saw it, he instructed that the tent should remain there and upon returning from Alexandria, he had a city established near the tent; and it subsequently became known as Fustat.

(Al-Faruq, Shibli Nomani, pp. 150-151, Dar al-Isha‘ah, Karachi, 2004)

It is estimated that the protective forces inside the fort were around 5,000 to 6,000 and they were armed in every way. Hazrat Amr (ra) began the siege of the Babylon Fort. After Alexandria, this was one of the strongest forts and had been built with cement blocks. It was surrounded by water from the Nile River. Since it was located on the Nile River, boats and ships would go straight to the door of the fort, and so it was essential for important work. The Arabs were not properly equipped to attack such a fort nor were they ready for this.

(Sirat Umar Faruqra, Muhammad Raza, pp. 264-265, Maktabah Islamiyyah, 2010)

And so, first and foremost, Hazrat Amr (ra) began making preparations to lay siege. Muqawqis, the ruler of Egypt, had already reached the fort before Hazrat Amr (ra) bin al-Aas and was preparing for battle. Hazrat Zubair (ra) rode his horse around all four sides of the ditch and would appoint the necessary number of soldiers to a given area. This siege continued for seven months straight, and the determination of victory or defeat could not be made.

(Al-Faruq, Shibli Nomani, p. 150, Dar al-Isha‘ah, Karachi, 2004)

During this time, sometimes the Byzantines would come out of the fort to fight but then would go back inside. All the while, Muqawqis would send his envoys to Hazrat Amr (ra) bin al-Aas in attempts to reconcile and strike fear.

Hazrat Amr (ra) bin al-Aas sent Hazrat Ubadah (ra) bin Samit for reconciliation with three conditions; either accept Islam or pay jizya, otherwise there would be a war. He said that a treaty should not be reached based on any other condition apart from these. Muqawqis agreed to pay jizya, and went himself to Heraclius to seek permission. However, Heraclius did not accept this and in fact became quite angry and expelled him from the land as a result.

(Sayyiduna Umar bin Khattab (ra) – Shakhsiyyat aur karnamey, Ali Muhammad Salabi, Urdu translation, p. 760, Al-Furqan Trust, Khangarh, Pakistan) (Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, translated by Habib Ash‘ar, pp. 582, 584, 590, Islami Kutub Khana, Urdu Bazar, Lahore)

Furthermore, with regard to the state of the defeated tribes, an author writes:

“Abs , Zubyan, Ghatfan, Bani Bakr and all other rebellious tribes in the near vicinity of Medina ought to have ceased in their treachery and stubbornness, and become absolutely obedient to Hazrat Abu Bakr (ra) and agreed to fulfil the fundamental injunctions of Islam. As a result, they would have joined the Muslim ranks and fought against the apostates. It would have been very wise to do so, and the events that ensued also supported this. Because of Hazrat Abu Bakr (ra), [the opposition] had lost their footing. The victories accomplished at the borders of the Byzantine Empire also inspired awe for the people of Medina. The strength of the Muslims had greatly increased and they were no longer in that state of weakness which was prevalent during the days of the Battle of Badr and other early battles that took place. Now, Mecca was on their side, and so was Taif, and the supremacy of both cities had been established all across Arabia. Apart from this, large Muslim populations lived amongst those tribes whom the rebellious people could not incite to join along with them, and so their position became very fragile. Despite all of that, their enmity towards the Muslims had blinded them and they slowly started to lose sense of what was advantageous or disadvantageous for them. They had forsaken their homeland and joined forces with the false claimant of prophethood from the tribe of Bani Asad, Tulaihah bin Khuwailid. Even the Muslims who were amongst them could not stop them from their ill intentions. With their arrival, Tulaihah and Musailmah gained an increase in strength and the flames of rebellion began to erupt in Yemen.”

(Abdullah Madani, Hazrat Abu Bakr (ra) ke faisle [Lahore: Mushtaq Book], pp. 173-174)

The conquest of Cyprus took place in 28 AH. According to a narration of Abu Ma‘shar, Cyprus was conquered in 33 AH. According to some narrations, it was conquered in 27 AH. In the historical accounts of Tabari and Al Badaya wa Al Nahaya, this conquest is recorded to have taken place in 28 AH. In this battle, Hazrat Abu Dharr Ghaffari (ra), Hazrat Ubadah (ra) bin Samit and his wife Hazrat Umm Haram (ra) bint Milhan, Hazrat Miqdadra, Hazrat Abu Darda (ra) and Hazrat Shaddad (ra) bin Aus were all present.

Cyprus is an independent island situated to the west of Syria. It has an abundant of orchards and mines. Cyprus was conquered by Amir Mu‘awiyah (ra) with the permission and orders of Hazrat Uthman (ra). In this expedition, Hazrat Umm Haram (ra) bint Milhan was also present, about whom the Holy Prophet (sa) had informed of her martyrdom. On the return from this journey, a mount was brought for her and when she was about to climb on top, she fell and broke her neck, as a result of which she attained martyrdom.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, p. 95, year 28, Dar al-Fikr, Beirut, 2002) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, Year 28, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] pp. 148-149)

With regard to the conquest of Madain [Ctesiphon], Hazrat Mirza Bashir Ahmad Sahib (ra) writes in Life & Character of the Seal of the Prophets regarding a prophecy which the Holy Prophet (sa) made having been informed by Allah the Almighty. Referring to this, he writes:

“While the ditch was being dug, a stone which simply refused to break was excavated. The state of the Companions was that due to three days of continuous starvation, they felt faint. Unable to succeed in this task, they came to the Holy Prophet (sa) and submitted, ‘There is one stone which knows no breaking.’

“At the time, the Holy Prophet (sa) had also tied a stone on his stomach due to hunger, but he immediately went there upon their request and lifting an axe, struck the stone, in the name of Allah. When iron hit the stone, a spark flew, upon which the Holy Prophet (sa) loudly said, ‘God is the Greatest!’Then he said, ‘I have been granted the keys of the kingdom of Syria. By God, at this time, I am beholding the red-stone palaces of Syria.’His strike had somewhat crushed a portion of the stone. The Holy Prophet (sa) wielded the axe a second time in the name of Allah, which caused a spark again, upon which the Holy Prophet (sa) said, ‘God is the Greatest!’ Then he said, ‘This time, I have been granted the keys of Persia, and I am witnessing the white palaces of Madain.’ Now, the rock had been broken to a large degree. The Holy Prophet (sa) wielded the axe yet a third time, which resulted in another spark and the Holy Prophet (sa) said, ‘God is the Greatest!’Then he said, ‘Now, I have been endowed the keys of Yemen, and by God, I am being shown the gates of San‘a at this time.’Finally, the rock was broken completely.

“In another narration, it is related that on every occasion, the Holy Prophet (sa) would loudly proclaim the greatness of God and after the Companions would enquire, he would relate his visions. After this temporary Hind (ra)nce had been removed, the Companions engaged in their work once again.” That is, after breaking the rock, they began digging the trench again. “These were visions of the Holy Prophet (sa). In other words, during this time of affliction, Allah the Exalted created a spirit of hope and delight amongst the Companions by showing the Holy Prophet (sa) visions of the future victories and prosperity of the Muslims.

“However, apparently at the time, the circumstances were of such difficulty and hardship that upon hearing these promises, the hypocrites of Medina mocked the Muslims saying, ‘They do not even possess the strength to step out of their own homes and are dreaming of the kingdoms of Caesar and Chosroes.’ However, in the estimation of God, all of these bounties had been decreed for the Muslims. Therefore, these promises were fulfilled at their respective times. Some were fulfilled in the last days of the Holy Prophet (sa), while most were fulfilled in the era of his Khulafa’, and thus, became a source of increasing the Muslims in faith and gratitude.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 577-578)

The promise of the conquest of Madain was fulfilled at the hands of Hazrat Saad (ra) during the caliphate of Hazrat Umar (ra). The Holy Prophet (sa) was shown that Madain would be conquered and this was fulfilled during the era of Hazrat Umar (ra). After conquering Qadisiyyah, the Muslim army went on to conquer Babylon, an ancient city of modern-day Iraq. After conquering Babylon, they reached a historical city by the name Kutha. This is situated in the surroundings of Babylon.

Furthermore, Kutha was that very place where Nimrod imprisoned Prophet Abraham (as) and the prison was still intact at that time. When Hazrat Saad (ra) reached the place and saw the prison, he recited the following verse of the Holy Quran:

تِلۡكَ‭ ‬الۡاَيَّامُ‭ ‬نُدَاوِلُهَا‭ ‬بَيۡنَ‭ ‬النَّاسِ‬‬‬‬

“… such days We cause to alternate among men that they may be admonished …”

(Surah Al-e-Imran, Ch.3: V.141)

Advancing from Kutha, they reached a place called Bahrseer. This is the name of that part of Madain – a city of Iraq – which is located at the western bank of the Tigris River. Chosroes’ hunting lion was kept in this place. When the army of Hazrat Saad approached, they unleashed the lion loose on them and it pounced on them with a ferocious roar. The brother of Hazrat Saad (ra), Hashim bin Abi Waqqas, was the chief of the vanguard of the army. He struck the lion with such force that it was killed instantly. Following this, the battle of Madain ensued.

Madain is also a part of Iraq and is located at a short distance from Baghdad, towards the southern bank of the Tigris river. What is the reason for naming this place Madain? Many cities were established here, one after another and as such, the Arabs started calling the place Madain, i.e. a group of cities. Madain was the seat of the throne of the Chosroes and home to his white palaces. The Tigris River was located between the Muslims and the people of Madain and the Persians had destroyed all the bridges crossing the river.

In Tarikh al-Tabari, it is written that Hazrat Saad searched for boats in order to cross the river. However, he realised that the Persians had already taken control of the boats. Hazrat Saad wished for the Muslims to cross the river, but out of compassion for the Muslims, he did not order them to do so. Subsequently, some villagers told them how to cross the river and showed them that if they go from a certain place, they will be able to cross it easily. However, Hazrat Saad did not take up this suggestion either. In the meantime, the river overflowed.

One night, he was shown a dream that the horses of the Muslims entered the water and crossed the river, even though it was overflown. In order to fulfil this dream, Hazrat Saad (ra) made a firm resolve to cross the river and said to the army: “O Muslims! The enemy has taken the river as its refuge. Come and let us swim across it!”

Having said this, he led his horse into the water. The soldiers of Hazrat Saad (ra) followed their leader and led their horses into the water as well and the Muslim army crossed the river. When the opposing army witnessed this scene, they started screaming out of fear and retreated saying:

ديوان‭ ‬آمدند‭ !‬ديوان‭ ‬آمدند‭!‬‬‬‬‬

“Demons are coming! Demons are coming!”

The Muslims advanced and captured the city and also the palaces of Chosroes. Chosroes had already relocated his family members prior to the Muslims entering the city. As such, the Muslims easily captured the city. In this manner, the prophecy of the Holy Prophet (sa) was fulfilled, which was vouchsafed to him on the occasion of the Battle of Ahzab [Confederates]; when he was digging the ditch, he struck the rock with his pickaxe and said that he was shown the white palaces of Madain falling.

Seeing the deserted state of these palaces, Hazrat Saad (ra) recited the following verses of Surah al-Dukhan:

كَمۡ تَرَكُوۡا مِنۡ جَنّٰتٍ وَّ عُيُوۡنٍ وَّ زُرُوْعٍ وَّ مَقَامٍ كَرِيْمٍ وَّ نَعْمَةٍ كَانُوْا فِيْهَا فٰكِهِيْنَ كَذٰلِكَ ۟ وَ اَوۡرَثۡنٰهَا قَوۡمًا اٰخَرِيۡنَ

“How many were the gardens and the springs that they left behind! And the cornfields and the noble places! And the comforts wherein they took delight! Thus [it was destined to be]. And We made another people inherit these things.”

(Surah al-Dukhan, Ch.44: V.26-29)

Hazrat Saad (ra) ordered for the royal treasure and jewels to be gathered in one place. In this treasure were memorials of kings – which numbered in the thousands – among which were coats of mail, swords, daggers and royal garments. There was also a golden horse, which had a silver saddle on it, rubies and emeralds were encrusted in its chest. Likewise, there was a silver camel, on which there was a golden pack saddle and a bridle coated in precious rubies. Among the spoils of war was a rug which was known as Iranian “Bahar”. Its base was of gold and contained a tree made of silver and its fruit were made from gems. The army collected all of these things, and the Muslim soldiers showed the utmost honesty and integrity [in collecting them]. From this incident one can gauge the level of honesty of the Muslim soldiers. They brought everything they found in exactly the way it was to their commander. Thus, when everything was brought and laid out, the plain was glittering from afar; and having witnessed all of this, Hazrat Saad (ra) remarked in his astonishment, “Those who took nothing of these riches are most certainly honest to the highest degree.”

The distribution of the spoils was carried out as per the custom and the Khumus [one-fifth of the spoils of war] was sent to the Khalifa. The rugs and ancient relics were sent in a manner that was a sight to behold; the Arabs saw the opulence and grandeur of the Persians and also the success and victory of the Muslims. When this was shown to Hazrat Umar (ra), he was greatly amazed by the honesty and integrity of the army. Hazrat Umar (ra) was also astounded by the level of integrity of the soldiers.

In Medina, there was a man named Muhallim, who was tall and handsome. Hazrat Umar (ra) ordered that the garments of Nosherwan [King] be taken to Muhallim to wear. These garments were of various conditions. Thus, he was made to wear all the garments one by one. The people were left amazed by the beauty of these garments. Similarly, the rug by the name of “Bahar” was distributed.

(Ali Muhammad al-Salabi, Sirat Amir al-Mu‘minin Umar bin Khattab (ra) [Beirut, Lebanon: Dar al-Ma‘rifah, 2007] pp. 413-417) (Shibli Nu‘mani, Al-Faruq [Beirut, Lebanon: Idarah Islamiyah, 2004), pp. 100-103) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2004], p. 388) (Yaqut Ibn Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 4 [Beirut, Lebanon: Dar Ihya al-Turath al-’Arabi], 553/Vol. 5, p. 88, 89)

Then there is the Battle of Nahawand where in 21 AH, the Iranian forces began preparations to fight the Muslims in the Ajam of Iraq, i.e., the part of Iraq which belonged to the Persians. In order to regain control of the lands conquered by the Muslims, 150,000 Iranian warriors had gathered in opposition to them in Nahawand.

Hazrat Sa‘d (ra) informed Hazrat Umar (ra) about this and after taking counsel from those of experience and understanding, he appointed an Iraqi, Hazrat Nu‘man bin Muqqarin Muzni (ra) as the commander of the Muslim army.

At the time, Hazrat Nu‘man (ra) was in Kaskar, which is situated between Nahrawan and the edge of the Tigris River near Busra and in which there were many towns and villages. So as it were, Hazrat Umar (ra) instructed him to reach Nahawand.

In comparison to the Iranian army of 150,000, the Muslim army comprised of only 30,000. Whilst passing through the ranks of the army, Hazrat Nu‘man (ra) gave certain instructions and said that if he was to be killed, Huzaifah would take command of the army and if he too were to be slain, then so and so would be handed command of the army. In doing so, he named seven individuals one after the other.

Thereafter, he supplicated to God Almighty saying, “O Allah, grant honour to Your religion, help Your servants and grant the rank of martyrdom to Nu‘man first and foremost.” According to another narration, he prayed, “O Allah, I pray You grant me the pleasure of my eyes through such a victory in which lies the honour of Islam and my martyrdom.” When the battle commenced, the Muslims fought with such bravery that they had conquered the battlefield before the sun could even set and in this battle Hazrat Nu‘man (ra) was martyred.

Abu Lu‘lu Feroz was captured in this battle and was given as a slave to Hazrat Mughira bin Shu‘bah (ra). This is the same person who later attacked Hazrat Umar (ra) and martyred him. Hazrat Umar (ra) wrote a letter to the Amir of Nahawand stating that if God Almighty was to grant victory to the Muslims, then the khumus (1/5) of the spoils of war should be set aside for the treasury and the rest should be distributed amongst the Muslims. But if this army was to be defeated, then the belly of the earth was better than what lay above it, i.e., the grave.

Hazrat Abu Ubaidah (ra) conquered the Syrian city of Maab, whose inhabitants entered into a peace treaty on the condition of paying the Jizya. Thereafter, Hazrat Abu Ubaidah (ra) turned towards the direction of Jabiyah and found that a large army of the Byzantines was ready for combat. Upon this, Hazrat Abu Ubaidah (ra) requested Hazrat Abu Bakr (ra) for further reinforcements.

Hazrat Abu Bakr (ra) then instructed Hazrat Khalid bin Waleed (ra) – who was already sent for an expedition to Iraq – to leave half his army under the command of Hazrat Musanna bin Harith (ra) and go to assist Hazrat Abu Ubaidah (ra). Hazrat Abu Bakr (ra) then wrote a letter to Hazrat Abu Ubaidah (ra) saying, “I have appointed Khalid (ra) as the commander. I am fully aware that you are better and of a higher rank than him.” The entire contents of the letter are as follows, “From the servant of Allah, Ateek bin Abi Qahafah to Abu Ubaidah bin Jarrah (ra)”. Ateek was the actual name of Hazrat Abu Bakr (ra) and Abu Qahafah was his father’s name. “May the peace of Allah be upon you. I have assigned Khalid (ra) as the commander of the army sent to Syria. Do not oppose him, listen to him and obey him. I have appointed you to oversee the matters. I am aware that you occupy a higher rank than him; however, I feel that he (i.e. Hazrat Khalid bin Waleed (ra)) is more skilled in the art of warfare than you. May Allah keep us both on the right path.”

This is the letter Hazrat Abu Bakr (ra) wrote. Hazrat Khalid bin Waleed (ra) wrote the following letter to Hazrat Abu Ubaidah from Hira, a city in Iraq, “May the peace of Allah be upon you. Hazrat Abu Bakr (ra) has ordered for me to depart for Syria and ordered me to take command of the armies. By God! I never made this request, nor have I ever desired for such a position. Your position will remain unchanged. I will never disobey you and I will not make a decision without consulting you. You are the leader of the Muslims. We can never deny your eminence nor can we withhold from seeking your guidance.”

(Roshan Sitare, Ghulam Bari Saif, Vol. 2, pp. 19-21) (Asharah Mubasharah, Bashir Sajid, p. 804, al-Badr Publications Urdu Bazar, Lahore, 2000) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar] pp. 457, 459) (Farhang-e-Sirat, p. 110, Zawar Academy Publications, Karachi, 2003)

Such was the level of humility and obedience shown by both companions, which is the hallmark of a believer.

With regards to Ghazwah Ta‘if, it is written that Ta‘if was a famous town situated 90 km to the west of Mecca and is a mountainous town of Hijaz. Grapes and other fruits were available here in abundance and it was home to the Banu Thaqif.

(Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 178)

The remaining army of the Banu Thaqif and Hawazin ran away to Ta‘if along with their leader Malik bin Auf al-Nasri and sought refuge in their fort. Thus, after finishing from Hunayn, and having gathered the spoils at Ji‘ranah and distributing it, the Holy Prophet (sa) headed towards Ji‘ranah in the same month of Shawal 8 AH.

(Al-Rahiq al-Makhtum, p. 567, al-Maktabah al-Salafiyyah, Lahore)

Ji‘ranah was the name of a well near Mecca on route to Ta‘if. It was situated 27 km from Mecca.

(Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 88)

There are various narrations regarding how many days the Holy Prophet (sa) besieged Ta‘if; according to some narrations the siege lasted for a little over 10 nights, whereas some narrations state that the siege lasted a little over 20 nights. According to one narration, the Holy Prophet (sa) besieged Ta‘if for more than 30 nights. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Dhikr Ghazwat Ta’if [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 388)

Ibn Hisham states, “It is said that the Holy Prophet (sa) besieged Ta‘if for 17 nights.

(Ibn Hisham, Al-Sirah al-Nabawiyyah, Dhikr al-Ta’if ba’d Hunain [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], p. 792)

Hazrat Anas (ra) bin Malik states in a narration of Sahih Muslim, “We laid siege to Ta‘if for 40 nights.”

(Sahih Muslim, Kitab al-Zakah, Bab I‘ta al-Muallafat Qulubihim ‘ala al-Islam, Hadith 2442)

During the siege of the Banu Thaqif in Ta‘if, the Holy Prophet (sa) said to Hazrat Abu Bakr (ra), “O Abu Bakr! I have seen in a dream that I was presented a bowl of butter, however, a cockerel pecked at the bowl as a result of which all the contents of the bowl fell down.” Hazrat Abu Bakr (ra) submitted, “O Messenger (sa) of Allah! I do not believe that you will achieve the outcome regarding them today.” The Holy Prophet (sa) said, “I too do not see it happening.” After a short while, Hazrat Umar (ra) said, “Should I make an announcement to depart?” To which the Holy Prophet (sa) said, “Yes, indeed.” And so Hazrat Umar (ra) made the announcement that they were to leave.

(Ibn Hisham, Al-Sirah al-Nabawiyyah, Dhikr al-Ta’if ba’d Hunain [Beirut, Lebanon: Dar Sadir, 1977], p. 793)

During this battle, an incident took place that is a testament to the sagacity and moral superiority of the Muslims. When Allah the Almighty granted Muslims victory in Bilbeis, the daughter of Muqawqis was imprisoned, whose name was Armanoosah. She was his favourite and beloved daughter whom he planned to marry off to Constantine, the son of Heraclius. She was not content with this marriage and took an excursion to Bilbeis with her maid. When the Muslims had imprisoned her, Hazrat Amr (ra) bin al-Aas gathered the noble Companions (ra) and recited the following words of Allah the Almighty:

هَلۡ‭ ‬جَزَآءُ‭ ‬الۡاِحۡسَانِ‭ ‬اِلَّا‭ ‬الۡاِحۡسَانُ

“Is the reward of goodness anything but goodness?” (Ch.55: V.61)

Then, in reference to this verse, he reminded them by stating, “Muqawqis sent a gift to our Holy Prophet (sa). I am of the opinion that his daughter should be returned to him along with her entourage and servants and all the wealth that was seized.”

Everyone was in agreement with Hazrat Amr (ra) bin al-Aas. Accordingly, Hazrat Amr (ra) bin al-Aas sent Armanoosah to her father with great honour and dignity; along with all her jewellery and accompanying women and servants. On their journey back, one of Armanoosah’s maids remarked that they were protected in every direction by Arabs. Armanoosah replied to her, saying that she felt safe for her life and honour in the tents of the Arabs, but did not consider her life to be safe in her father’s fortress. When she reached her father, he was very pleased with how the Muslims had treated her.

*(Al-Salabi, Sayyiduna Umar bin Khattab (ra) translated [Khangarh, Pakistan: Al-Furqan Trust], pp. 758-759) *

With regard to the Byzantine attempt to recapture Syria, it is written that in 17 AH, the Byzantine forces launched a last attempt to recapture Syria. The Christians, Iranians, Bedouins and Kurds residing in the areas of northern Syria, Al Jazira, northern Iraq and Armenia, went to the Heraclius [Byzantine Emperor] and appealed to him for help against the Muslims. He sent an army of 30,000 soldiers for this task. Even though Hazrat Sa‘d bin Abi Waqas (ra) had conquered most of the Al Jazira region; however, up until then, he did not have rule over the Bedouins. Furthermore, the Byzantine Emperor still had a strong naval presence. Seizing the opportunity, he sent a large naval fleet to attack whilst the Bedouins raised a large army and besieged Homs. Some cities in northern Syria also rebelled. Hazrat Abu Ubaidah (ra) sent a letter to Hazrat Umar (ra) asking for reinforcements. Hazrat Umar (ra) immediately ordered Hazrat Sa‘d bin Abi Waqas (ra) to send reinforcements from Kufa. Hazrat Sa‘d bin Abi Waqas (ra) sent an army from Kufa under the command of Qa‘qa‘ bin Amr; however, despite all this, the Muslim army was heavily outnumbered as compared to the Byzantine forces. Hazrat Abu Ubaidah (ra) delivered a passionate address before the soldiers of the army saying, “O Muslims! Whoever remains steadfast today and lives to see the light of day will be granted victory and wealth. But whosoever is killed will be granted the fortune that is martyrdom and I bear witness that I heard the Holy Prophet (sa) say that whoever dies in a state whereby he is not an idolater, will certainly enter paradise.”

Subsequently, a battle ensued between the two sides. After a short while, the Byzantine army suffered losses and retreated to Marj al-Debaj, which is the name of a mountainous region in the frontier area of Syria, situated approximately 10 miles from the town of Masisa. Following this, the Byzantine Emperor never managed to launch another attack to capture Syria.

(Asharah Mubasharah, Bashir Sajid, p. 816-817, al-Badr Publications, Lahore, 2000) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha’ah, 2004] 131) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 118)

The conquest of Homs; after the victory of Fahl, Hazrat Abu Ubaidah (ra) moved towards Homs, which was an ancient city of Syria and was of great importance both politically and strategically.

On the way they passed by Baalbek, an ancient city of Lebanon located at a distance of three days’ travel from Damascus. This was an ancient city and a centre for the worship of the idol named Baal. Instead of fighting against Hazrat Abu Ubaidah (ra), the residents of Baalbek wished to form a peace treaty, which was agreed on the condition they pay the Jizya. Hazrat Abu Ubaidah (ra) did not fight with them and accepted the Jizya instead. They were free to follow their religion.

Hazrat Abu Ubaidah (ra) turned to Homs and surrounded the city. Hazrat Khalid bin Waleed (ra) was also with him. Since the people of the city were hopeful of reinforcements from the Byzantine Emperor, they made preparations to fight. However, when their hopes faded away, they threw down their arms and requested for a peace settlement, which was accepted. Their lives, wealth, places of worship and properties were all granted protection under the terms of the treaty. Their properties as well as their places of worship were assured protection and they were permitted to follow their own religion. In return they would pay Jizya and Kharaj, which is a form of tax.

In the accounts regarding the conquest of Khuzestan, it is mentioned that Khuzestan was a province of Persia. Prior to accepting Islam, Hormuzan was the governor of this province. This area and the people residing therein were known as Khuz; i.e. those residing in the mountainous area on the outskirts of Ahvaz, Fars, Basra, Wasit, and Isfahan.

In 14 AH, owing to certain military advantages, Hazrat Umar (ra) decided to open up a small front in Iraq and sent a small army under the command of Utbah bin Ghazwan to this frontier. Initially, Basrah was used as a garrison town for the army. This army not only captured neighbouring enemy lands, but was beneficial in the military campaign in Iraq in that the Persians, who were engaged in bigger battles on the outskirts, were receiving constant news that their comrades were being defeated and were unable to go to assist them. It seems that the main objective of occupying this front and placing an army here was to stop the reinforcements and the aid reaching the Persians and also to stop them from attacking the Muslims. The commander of this army went to Hijaz in order to perform Hajj and to meet with Hazrat Umar (ra). In his absence, Hazrat Umar (ra) assigned the command of the army to Hazrat Mughirah bin Shu‘bah (ra). Hazrat Mughirah bin Shu‘bah was accused of committing a moral offence, as a result of which Hazrat Umar (ra) deposed him and called him to Medina for an investigation. Hazrat Umar (ra) appointed Hazrat Abu Musa (ra) as the commander of the army in his place. Nonetheless, after investigation it was concluded that the allegation levelled against Hazrat Mughirah (ra) was false.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1987], pp. 442-438) (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 116) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi], pp. 259-260)

There are differing opinions as to whether it was in 16 AH or 17 AH that the Muslim army continued to increase its military operations, in which the Muslims captured Ahwaz, a famous city in Khuzestan.

The historian Tabari has mentioned this conquest to have taken place in 17 AH, whereas some other narrations state this year as 16 AH. Regarding this conquest, Tabari has stated that the commander at the time of the conquest was Utbah bin Ghazwan, whereas Baladhuri has mentioned that Ahwaz was conquered prior to the return of Utbah bin Ghazwan and this battle took place under the command of Hazrat Mughirah bin Shu‘bah and Hazrat Abu Musa Ash‘ari. It is mentioned that Hazrat Mughirah conquered Ahwaz; initially the chief of Ahwaz Bahrooz fought against the Muslims, but later formed a treaty. After a short while, Hazrat Abu Musa Ash‘ari was appointed as the commander of the Muslim army covering the area of Basrah instead of Hazrat Mughirah. Bahrooz broke the agreement and rebelled against the Muslim army. Subsequently, Hazrat Abu Musa Ash‘ari set forth against him and after the battle, he captured the city. This took place in 17 AH.

During the conquest of Ahwaz, the Muslim army took many prisoners, but under the orders of Hazrat Umar (ra) they were all freed; as no one was to be made into a slave.

In Al-Tabari it is written that the Persians would launch raids against the Muslims using two routes; the two centres used for the raids along these routes were Nehrtira and Manazir. The Muslims captured both of these centres. We find in most instances that from where Muslims were constantly troubled and attacked, later the Muslims attacked these very places and captured them. Baladhuri has written that Abu Musa Ash‘ari captured Nehrtira during the conquest of Ahwaz. After the capture of Ahwaz, he advanced towards the other centre, Manazir, and after laying a siege around the city, an intense battle took place.

During this siege, one day, a brave Muslim by the name of Muhajir bin Ziyad was fasting and with the intention of sacrificing his life for the sake of God Almighty, he headed towards the enemy. Rabi‘, the brother of Muhajir told Abu Musa – who was the commander of the army – that his brother was entering the battlefield while in a state of fasting. Abu Musa made an announcement that whoever is fasting should break their fast or not enter the battlefield. When Muhajir heard this announcement, he took a sip of water to break his fast and said that he had done this solely out of obedience to the commander, otherwise he was not thirsty. Saying this, he took his weapons and attacked the enemy and attained martyrdom in this battle. The people of the city severed his head and placed it on the parapet of the palace. The siege became prolonged; perhaps on the instructions of Hazrat Umar (ra), Hazrat Abu Musa left one contingent of the army under the command of Muhajir’s brother, Rabi‘, to continue the siege of Manazir and himself left for Sus. Rabi‘ continued fighting and eventually captured the city. Many people were taken captive; however, in light of the instructions of Hazrat Umar (ra), all the prisoners were released.

Hazrat Abu Musa (ra) advanced towards Sus. Initially the people of Sus fought back, but soon after they confined themselves to the city. Eventually when they ran out of food provisions, they laid down their arms.

Regarding the details of the events leading to these conquests, Mir Mahmood Ahmad Sahib has presented his research and analyses in his thesis. He writes:

“Tabari and Baladhuri contain many differing viewpoints, and perhaps the reason for these differences is that the Persian chiefs of these areas broke their promises and rebelled. This resulted in the Muslim army having to mobilise for battle once again and the narrations regarding the first conquest became confused with these events.”

(Maqalah ‘Tarikh Islam bi ahd Hazrat Umar (ra), Syed Mir Mahmood Ahmad Nasir Sahib, pp. 124-127) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1987], p. 494) (Futuh al-Buldan, Allamah Baladhari, pp. 225-226, Dar al-Kutub al-Ilmiyyah, Beirut, 2000)

The campaigns that were launched for a second time were to restore peace. Nonetheless, this is a point he presented.

The conquest of Khorasan took place in 31 AH. Hazrat Abdullah (ra) bin Aamir set out towards Khorasan and conquered Abarshar, Tus, Abiward and Nesa, until he reached up to Sarakhs. In the same year, the people of Merv formed a peace treaty.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Shukhus Abdillah bin Amir ila… [Beirut, Lebanon: Dar al-Fikr, 1998], p. 123)

Merv is in Turkmenistan and the other areas are situated in Iran. Expeditions towards Byzantine territories began in 32 AH. In 32 AH, Amir Mu‘awiyah (ra) fought against Byzantine territories and reached the shores of Constantinople.

(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] p. 155)

Some further details about these expeditions and conquests are as follows:

In 27 AH, Hazrat Uthman (ra) dispatched an army of 10,000 men under the command of Abdullah bin Abi Sarh to Ifriqiya. Ifriqiya is the area that is present day Algeria and Morocco etc. Allah the Almighty granted Muslims victory.

Hazrat Umar (ra) sent a Muslim army towards Iraq and Hazrat Musanna (ra) also gathered an army at the border of Iraq. When Rustam learnt of this, he sent an army under the command of Mehran in order to fight against the Muslims. Hirah is a city at a distance of three miles from Kufa and Buwaib is located close by. Buwaib is a stream which comes out from the Euphrates River and is also near Kufa. Both armies formed their positions at this place. This battle was fought during the month of Ramadan. The city of Kufa was later populated near this area.

The Persian army’s general, Mehran, stated, “Should we cross the river or will you cross it and come here?” Hazrat Musanna (ra) replied, “You should cross it.” In the previous battle, the Muslims had crossed the river, therefore, this time, they were wise and told the Persian army to cross it.

Hazrat Musanna (ra) organised his army, formed its ranks and appointed experienced leaders to each of its divisions. He then mounted his famous horse, Shamus, and inspected the ranks of the Muslim army. He stopped at each flag and gave them instructions regarding the battle and passionately encouraged them in the following words, “I am hopeful that today, [the honour of] the Arabs will not be tarnished at your hands. By God! Today, I desire for myself whatever I consider desirous for an ordinary man from among you.” In other words, they were all equal.

The courageous [army of] Muslims passionately hearkened to the call of their beloved leader. And why would they not? He always treated them fairly, whether through his words or actions and always supported them, whether in times of ease or difficulty. It was impossible for anyone to criticise anything he did.

(Tarikh al-Tabari, Vol. 2, p. 372, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Tarikhe-e-Islam Bi Ahde Hazrat Umar (ra), Thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 23-24) (Mu‘jam-ul-Buldan, Vol. 2, p. 376) (Mu‘jam-ul-Buldan, Vol. 1, p. 607)

Hazrat Musanna (ra) instructed the army that he would say “Allahu Akbar” [Allah is the greatest] three times and they should remain ready and prepared to attack the enemy as soon as they heard him repeat it a fourth time.

When Hazrat Musanna (ra) raised the first slogan of “Allahu Akbar”, the Persian army quickly launched an attack. As a result of this, the Muslims were also quick in launching their attack and some individuals from the tribe of Banu Ijal left their ranks and advanced for battle after only the first call of “Allahu Akbar”. This caused disorder in the ranks.

Hazrat Musanna (ra) sent a person to them with the message that “the leader of the army conveys his greetings, and says that today, do not humiliate the Muslims.” Thereafter, that tribe returned to its position.

Then, after an intense battle, the Persians began clamouring. It is stated that the number of Persians killed in this battle was 100,000. Mehran, who was a general of the Persian army, was also killed in this battle. This battle is also known as “Yaum al-Aashaar” because in this battle, there were a hundred such people who killed 10 people each.

Upon suffering defeat, the Persian army retreated to the bridge in order to cross the river and return to their safe area. However, Hazrat Musanna (ra) took his envoy and chased after them and surrounded them before they could cross the bridge. He broke the bridge, killing many Persian soldiers. Later, Hazrat Musanna (ra) would express regret saying, “Why did I chase after those who were already defeated? I should not have done so.” He would say, “I made a great mistake, it did not behove me to attack those who could not defend themselves. I will never do this again.”

Then he advised the Muslims, “O Muslims, you too should never commit such a deed. Do not follow me in this regard.” He stated that he had made the mistake of chasing after those who were fleeing; and this should not have happened. These are true Islamic morals.

During this battle, many great stalwarts of the Muslim army, such as Khalid bin Hilal and Mas‘ud bin Haritha were also martyred. Hazrat Musanna (ra) led the funeral prayers of the martyrs and said, “By God, my sadness and grief are lightened by the fact that these people took part in this battle and they conducted themselves with great bravery and courage and they remained steadfast. They were never frightened or worried in any way whatsoever. This fact also lightens [the burden of] my grief that martyrdom acts as an expiation for sins.”

While mentioning this battle, historians record an incident which shines light on the bravery and courage of Muslim women. At a distance from the battleground in Qawadis, there was a camp for women and children. Upon the conclusion of the battle, when a division of the Muslim army reached the camp on their speeding horses, the Muslim women mistook them to be from the enemy’s army which had come to attack them. They quickly surrounded the children and furiously began striking them with stones and sticks. When the soldiers drew nearer, they realised that these were Muslims.

The leader of this group of soldiers was Amr bin Abd al-Masih and upon this, he stated, “This action behoves the women of Allah’s army.” The Battle of Buwaib came to an end; however, it left behind a deep-rooted impact. Iran had never before faced such loss of life. One of the results of this battle was that most Muslims in the surrounding areas of Iraq gained firm footing. Their hold from southern Iraq to the Tigris River became firm and after a few smaller battles, the Muslims once again took hold of the surrounding areas which they previously had to leave. The Persian army saw strength in them, which is why they retreated to the far end of the Tigris River. After this victory, the Muslims spread to various parts of Iraq.

(Tarikh al-Tabari, Vol. 2, pp. 373-374, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Sirat Al-Amir-ul-Momineen Umar bin Khattab, Salabi, pp. 361-363, Dar-ul-Marifah, Beirut, 2007) (Al-Farooq, Shibli Naumani, pp. 82-84, Idaarah Islamiyyat, 2004) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 288-291, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2006) (Tarikh Al-Tabari, Vol. 2, pp. 237-238, 240-241, Nafees Academy, Karachi 2004) (Tarikh-e-Islam Bi Ahde Hazrat Umar (ra), Thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 28-29)

The conquest of Mukran also took place in 23 AH at the hands of Hakam bin Amr. Today, it is called Makran whereas in history, it was referred to as Mukran. It was conquered by Shihaab bin Mukhaariq, Sohail bin Adi and Abdullah bin Abdillah who joined them with their armies. The Muslims united to fight against the king of Sindh and were victorious. Hakam bin Amr sent news of this victory and the spoils of war with Suhar Abdi, and sought guidance about the elephants that were seized in the spoils.

When glad tidings of the victory reached Hazrat Umar (ra), he enquired about the land of Mukran. He replied, “O Leader of the Faithful, its soft plains are as hard as the mountains, there is a severe shortage of water, the fruits are inedible, the enemy there is very courageous and the evil there greatly outweighs the good. Whatever abundance there is seems to be very little, and what is scarce goes to waste. Furthermore, what is beyond that is even worse.”

Having heard his manner of speaking, Hazrat Umar (ra) asked, “Are you reciting couplets of a poem or really describing the situation there?” He answered, “I am conveying to you the true state of affairs there.”

Hazrat Umar (ra) then said, “If you speak the truth, by God, my army shall not attack there.”

Therefore, he wrote to Hakam bin Amr and Hazrat Suhail (ra) stating, “Neither army is to advance beyond Mukran and to remain in the area before the river.” He also instructed that the elephants be sold in the Muslim lands, and that wealth be distributed among the Muslim army.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari Translation, Vol. 3, Pt. 1 [Karachi, Pakistan: Dar al-Isha’at, 2003], pp. 198-199) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 555)

The details of this battle that have been mentioned have been taken from Tabari. In relation to this battle, Allamah Shibli has written a note stating that the final victory in the time of Hazrat Umar (ra) was in Mukran. However, this is the narration of Tabari.

The historian, Baladhuri narrates that the armies reached the lowland areas of Debal and Thana. If this is correct, then during the era of Hazrat Umar (ra), Islam had reached Sindh and India. He writes in the footnote that half of Mukran is now Baluchistan. Even though Baladhuri states that the victories in the time of Hazrat Umar (ra) reached the city Debal in Sindh; however, Tabari has stated that Mukran was the final victory.

(Shibli Nu‘mani, al-Farooq, [Karachi, Pakistan: Dar al-Isha‘at, 2004], p. 157)

Regarding the conquests of Iran and Iraq, he writes that during the time of Hazrat Abu Bakr (ra), a war began against the people of Persia. In the meantime, Hazrat Abu Bakr (ra) fell ill and as a result of this, there were delays in receiving instructions by the Muslim armies. Therefore, Hazrat Muthannara appointed his deputy from the Muslim army and presented himself before Hazrat Abu Bakr (ra) so that he could personally inform him of the circumstances of the battle and seek further reinforcements. Hazrat Muthannara arrived in Medina and subsequently informed Hazrat Abu Bakr (ra) of the state of affairs. Hazrat Abu Bakr (ra) called for Hazrat Umar (ra) and gave the following instructions:

“O Umar (ra)! Listen carefully to what I say and then act upon it accordingly. Today is Monday and I believe that I will pass away today.” Hazrat Abu Bakr (ra) is saying this. “If I pass away, then before nightfall, encourage the people towards jihad and send them along with Muthannara. However, if I pass away in the night then before sunrise, gather the Muslims and send them with Muthannara. Regardless of the impact, my demise will have, it should not stop you from fulfilling the commandments of the faith and God Almighty. You will have observed what I did at the time of the Holy Prophet’s (sa) demise even though no one had experienced such a tragic event like that before. By God, if at the time I had shown even the slightest negligence in fulfilling the instruction of the Holy Prophet (sa), God Almighty would have destroyed us and punished us and Medina would have been lit up in flames.”

Thus, after the demise of Hazrat Abu Bakr (ra), as soon as Hazrat Umar (ra) became the Khalifa, he immediately fulfilled this instruction and the very next day, after the burial of Hazrat Abu Bakr (ra), he gathered all the people. Many people had come from various parts of the land to perform the bai‘at at the hands of the Khalifa and this influx remained for three days. Hazrat Umar (ra) saw this as a perfect opportunity and began to direct their attention towards jihad because the Arabs had been overawed for quite some time by the might and power of the Iranian empire and also their exceptional military strength.

For a long time, the people believed that Iraq was the capital of the Iranian empire and thought that it could not be conquered without Hazrat Khalid (ra). Therefore, they remained quiet. Hazrat Umar (ra) advised the people for a few days but this had no impact on the people. Subsequently, on the fourth day, Hazrat Umar (ra) delivered such a passionate address that people were greatly moved and their religious zeal was impassioned. Hazrat Abu Ubaid (ra) bin Masood Thaqfi came forward and loudly proclaimed:

اَنَا‭ ‬لِهٰذَا‬

That is, “I am ready for this!” and presented his name to partake in the Jihad. After him, Hazrat Saad (ra) bin Ubaid and Salitra bin Qais came forward and as soon as they stepped forward, the religious zeal of the Muslims was kindled in their hearts and they all passionately came forward and presented their names to take part in the jihad that was taking place in Iraq.

Initially, Hazrat Khalid (ra) bin Walid was the commander of the army in Iraq but in the final stages of his life, Hazrat Abu Bakr (ra) sent him to Syria in view of the importance of the battles taking place in Syria. Hazrat Muthannara bin Haritha had now taken charge of the Muslim army in Iraq. During this time, when Hazrat Umar (ra) was inviting the people to present their names to partake in the battles in Iraq, Hazrat Muthannara was also present in Medina. Hazrat Muthanna also delivered a very inspirational address and stated, “O people! Do not consider this battle to be extremely difficult and challenging. We fought the Persians and defeated them and insha-Allah, we will once again be victorious.”

Thus, after hearing these speeches, an army consisting of soldiers from Medina and its neighbouring areas was now ready to take part in the battles in Iraq.

According to Tabari and Baladhuri, this army consisted of 1,000 soldiers and according to Allama Abu Hanifa Denawri, the author of Kitab Al-Akhbar Al-Tiwal, the army consisted of 5,000 soldiers. It seems that initially, upon departing from Medina, it was 1,000, but by the time it reached the battlefields, it was 5,000. This is because Baladhuri and Abu Hanifa have mentioned that whenever they passed by any Arab tribe along the way, the commander of the army would invite them to join.

Now, as to the question of who would be the leader of this army, even though Hazrat Muthannara was the overall commander of the army, who was going to be the leader of this newly formed contingent? Owing to Hazrat Umar’s (ra) perceptiveness, he appointed Abu Ubaid Thaqafi. Many people felt that the Companions (ra) who had accepted Islam right from the early days and had sacrificed their blood to irrigate the plant of Islam, as it were, had been overlooked and a person who had come much later had been appointed as their leader. Upon this, Hazrat Umar (ra) stated, “If the Companions hold any distinction, it is purely owing to the fact that they always remained at the forefront of serving Islam and bravely stood up against the enemy for the defence of Islam. However, since they have remained behind on this occasion, therefore they have given away this right of theirs. Thus, on this occasion, the first person who came forward in order to defend Islam was the one who had the right to take the role of the commander.”

After Hazrat Abu Ubaid (ra), it was Saad (ra) bin Ubaid and Salitra bin Qais who then responded to the call of Hazrat Umar (ra) to partake in the battles in Iraq. Hazrat Umar (ra), addressing both of them, said, “If you had responded to my call first, then owing to the fact that you are among the early people who accepted Islam, I would have handed the command to you.”

However, apart from the aforementioned reason, another reason to hand the command to Abu Ubaid (ra) instead of Salitra bin Qais was that Hazrat Umar (ra) had stated that a person with a calm disposition was required for this role, who would carry out the planning of the battle in a composed and careful manner. However, Salitra bin Qais had proven to be very hasty in matters relating to the battlefield. But despite granting the command to Abu Ubaid (ra), owing to him being the first to respond to his call, Hazrat Umar (ra) did not deem it appropriate to ignore the past services rendered by the noble Companions (ra) of the Holy Prophet (sa) and their past experiences. Hence, Hazrat Umar (ra) instructed Hazrat Abu Ubaid Thaqafi (ra) to seek consultation from the Companions and to accept their suggestions in the organisational matters.

Various narrations regarding this are found in the various book of history; however, his entire incident has been taken from Tarikh al-Tabari.

(Tarikh-ul-Islam bi-Ahad Hazrat Umar (ra), thesis by Syed Mir Mahmood Ahmad Nasir Sahib, pp. 7-9) (Tarikh al-Tabari, Vol. 2, p. 194, Nafees Academy Karachi) (Tarikh al-Tabari, Vol. 2, p. 332, 260-261, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Akhbar Al-Tiwal, Abu Hafifa Dinawri, pp. 165-166, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Futuh Al-Buldan, Allama Biladhri, p. 350, Muasisat-ul-Ma‘arif, Beirut 2007) (Sirat Al-Ameer-ul-Momineen Umar bin Khattab, Salabi, p. 353-354, Dar-ul-Marifah, Beirut, 2007) (Al-Farooq, pp. 78-79, Shibli Naumani, Idaara Al-Islamiyaat, 2004)

The Ghazwah of Ushairah took place in Jamadi-ul-Ula [fifth month of the Islamic calendar], in the second year after Hijra. Other than being referred to as the Battle of Ushairah, this battle has also been named as Ghazwah Dhul Ushairah, Zat-ul-Ushairah and Usairah in the books of history. Ushairah is the name of a fortress, situated in the Hijaz, between Yanb and Dhul Marwah.

Hazrat Mirza Bashir Ahmad Sahib (ra) has presented the details of this incident as follows:

“After this, in Jamadi-ul-Ula in 2 AH, upon receiving news of the Quraish of Mecca once again, the Holy Prophet (sa) set out from Medina with a company of the Muhajireen and appointed his foster brother, Abu Salamah (ra) bin Abdil Asad as the Amir in his absence. In this Ghazwah, after making numerous rounds, the Holy Prophet (sa) finally reached Ushairah, which was situated close to the coast and the region of Yanbu. Although a battle with the Quraish did not take place, nevertheless the Holy Prophet (sa) settled a treaty with the Banu Mudlij on terms as were agreed upon with the Banu Damrah, and subsequently returned.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 329) (Lughat al-Hadith, Vol. 3, pp. 110-111) (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 175) (Dala‘il al-Nubuwwah, Vol. 5, p. 460, Dar al-Kutub al-Ilmiyyah, Beirut, 1988)

When Hazrat Abdullah (ra) bin Saad bin Abi Sarh defeated the French and the Berbers in Ifriqiya and Al-Andalus, the Byzantines were outraged and went to Constans II. They prepared an army to fight the Muslims, the likes of which the Muslims had not witnessed since the beginning of Islam. This army consisted of 500 naval fleet, which encountered the Muslims. Amir Mu‘awiyah (ra) appointed Hazrat Abdullah (ra) bin Saad bin Abi Sarh as the commander of the naval fleet. When the two armies faced each other, a severe battle ensued. Eventually, Allah the Almighty granted victory to the Muslims as a result of which Constans II fled along with the remaining army.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5 [Beirut, Lebanon: Dar al-Fikr, 1998], p. 116) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] pp. 152-153)

Another expedition was called Dhat-us-Salasil. The reason for its name is that out of fear, the opponents had chained themselves together so that they could fight together and so that no one could flee. It was also in order for them to fight in a single rank, or remain together in whatever formation.

We also find another meaning for this name is that there was a spring there called As-Salsal. Some are of the opinion that it took place in 8 AH, whilst others believe it was in 7 AH.

When that the Holy Prophet (sa) received news that people of the Banu Quda‘ah tribe were plotting to attack Medina, the Holy Prophet (sa) sent 300 Muhajireen and Ansar along with 30 horses, under the command of Hazrat Amr bin al-Aas (ra) to confront them. This place is located at a distance of 10-days travel from Medina. When Hazrat Amr bin al-Aas (ra) reached the land of Banu Quda’ah, he sent a message to the Holy Prophet (sa) that the enemy were much greater in number and they were in need of reinforcements (i.e. they needed further military support).

As soon as this reached the Holy Prophet (sa), he sent 200 Muhajireen and Ansar under the command of Hazrat Abu Ubaidah bin Jarrah (ra) as reinforcements. The Holy Prophet (sa) instructed them to join Hazrat Amr bin al-Aas (ra) and to not differ (that is to say, whatever they decide to do, they should do it together).

When the latter army joined the battalion of Hazrat Amr bin al-Aas (ra), the question arose as to who would lead the entire army. Even though Hazrat Abu Ubaidah (ra) was more worthy of being the commander owing to his rank; however, when Hazrat Amr bin al-Aas (ra) insisted on taking command of the entire army, he remained silent and wholeheartedly accepted his leadership. This was also because the Holy Prophet (sa) had instructed them not to have any disagreements. Thus, under his leadership, they fought the enemy valiantly until they defeated them. When they returned from their victory to Medina, the Holy Prophet (sa) learnt of the level of obedience displayed by Hazrat Abu Ubaidah bin Jarrah (ra) and said:

رَحِمَهُ اللّٰهُ أَبَا عُبَیْدَه

“May Allah’s mercy be upon Abu Ubaidah, for he has shown such high standards of obedience.”

(Talib Hashmi, Rahmat-e-Darain ke So Sheda‘i, [Lahore, Pakistan: al-Badr Publications Urdu Bazar, 2003] 33.) (Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2, p. 357, Sariyah Dhat al-Salasil, Dar al-Kutub al-Ilmiyyah, Beirut, 1996)

The Holy Prophet (sa) sent Hazrat Abdullah (ra) bin Jahsh on an expedition to the Valley of Nakhlah. The following account is recorded in the [Islamic] literature:

“One day, after performing the Ishaa prayer, the Holy Prophet (sa) said to Hazrat Abdullah (ra) bin Jahsh, “Come armed in the morning as I wish to send you somewhere.”

Hence, when the Holy Prophet (sa) completed the Fajr [dawn] prayer, he found Hazrat Abdullah (ra) bin Jahsh waiting at his door equipped with his bow and arrow and also a spear and shield.

The Holy Prophet (sa) called for Hazrat Ubai bin Ka’b (ra) and instructed him to write a letter. After the letter had been written, he called for Hazrat Abdullah (ra) bin Jahsh and whilst giving him the letter, the Holy Prophet (sa) told him that he was appointing him as the leader of the expedition.

From historical accounts we find that initially the Holy Prophet (sa) appointed Hazrat Ubaida bin Harith (ra) as the leader of this expedition. However, when he returned home in order to prepare himself, his children came to the Holy Prophet (sa) and began to cry. Upon this, the Holy Prophet (sa) sent Hazrat Abdullah (ra) bin Jahsh in his place as their leader. At the time of his departure, the Holy Prophet (sa) gave him the title of Amir-ul-Mu’mineen [leader of the faithful]. In Sirat-ul-Halbiya it is written that Hazrat Abdullah (ra) bin Jahsh was thus the first fortunate companion to have received the title of Amir-ul-Mu’mineen in the Islamic era.

(Al-Sirat-ul-Halbiya, Vol.3, pg.217, Sariyyat-ul-Abdullah bin Jahsh ilan Batne Nakhla, Darul Kutb-ul-Ilmiyah, 2002, Beirut.)

Under the commentary of the verse:

یَسۡـَٔلُوۡنَکَ عَنِ الشَّہۡرِ الۡحَرَامِ قِتَالٍ فِیۡہِ

[They ask thee about fighting in the Sacred Month…Ch.2, V.218]

Hazrat Musleh-e-Maud (ra) has mentioned this incident in these words that even after the Holy Prophet (sa) had migrated from Mecca to Medina, the severity of the hostility from the Meccans did not subside. They began to threaten the people of Medina that since they had given refuge to their people, there was only one option; either kill all of them or expel them from Medina. Otherwise, they would vow to attack Medina and kill all of them and also capture their women. Moreover, this was not limited to mere threats, in fact they began to make preparations in order to attack Medina.

In those days, the circumstances were such that the Holy Prophet (sa) would at times stay awake the entire night. Similarly, the companions would sleep equipped with their weapons, lest the enemy would suddenly launch an attack on them in the darkness of the night. In these circumstances, on the one hand, the Holy Prophet (sa) started to make treaties with the tribes living in the surroundings of Medina so that they would support Muslims if such circumstances arose.

On the other hand, as a result of the news that the Quraish were making preparations for an attack, the Holy Prophet (sa) sent Hazrat Abdullah (ra) bin Jahsh to Nakhla with twelve men. He gave him a letter and instructed him to open it after two days. Hazrat Abdullah (ra) bin Jahsh opened it after two days and it stated that they should remain in Nakhla and gather information about the circumstances of the Quraish and report back. Incidentally, during that same period a small caravan of the Quraish passed by, which was returning from trade in Syria. Hazrat Abdullah (ra) bin Jahsh through a personal initiative attacked them, as a result of which one person from among the disbelievers, Amr bin Al-Hazrami was killed, and two people were taken as captives and the Muslims also seized their possessions. When they returned to Medina and informed the Holy Prophet (sa) of this incident, he expressed great displeasure and said that he had not permitted them to fight and he also refused to accept any of the items they had captured from them.

Ibn Jarir has taken the narration of Hazrat Ibn Abbas (ra) and written, “The mistake Hazrat Abdullah (ra) bin Jahsh and his companions made was that they believed that the month of Rajab had not yet commenced, even though it had already begun. They believed that it was the thirtieth of Jumada Al-Thani and that the month of Rajab had not yet started. In any case, the idolaters started to raise a hue and cry at the fact that Amr bin Al-Hazrami was killed at the hands of Muslims and that Muslims no longer respected the sanctity of the sacred months, in which all forms of war were forbidden.”

Hence, Hazrat Musleh-e-Maud (ra) states:

“God Almighty addresses this allegation in this very verse by stating that although God Almighty is most displeased by fighting in these months and is a sin in the sight of God Almighty, however it is even more displeasing to Him that people are hindered from the path of God Almighty; to stop them from professing the unity of God Almighty; to disregard the sanctity of the Al-Haram Mosque and to expel people from their homes simply because they believe in the One God. They may have thought of this one aspect. However, they have not reflected on the severity of their own sins and the displeasing deeds they have committed by rejecting God and His Messenger (sa), disregarding the sanctity of the Al-Haram Mosque and by expelling the people from their homes. When they themselves are guilty of such abhorrent acts, how can they then raise allegations against Muslims? They have merely committed an inadvertent mistake, whereas the Meccans have been actively and intentionally committing these acts.”

(Tafsir-e-Kabir, Vol.2, pp. 474-47 – Ch.2, V.218).

Elaborating on a Hadith [tradition of the Holy Prophet (sa)] of Bukhari, Hazrat Sayyid Zain-ul-Abideen Waliullah Shah Sahib (ra) has mentioned the positive outcome of the expedition of Abdullah (ra) bin Jahsh. Elaborating on this, he has written:

“The accounts inform us that this expedition was completely successful with regards to the purpose it had been sent out for. By taking captives, they gained concrete and precise information of the schemes and movement of the Quraish of Mecca. The incident related to the caravan of Hazrami was something that was unintentional and incidental. The opinion of some historians, who have mentioned that some members of this expedition thought of avenging and returning the captured possessions of the Muhajireen [Muslims who migrated from Mecca to Medina] is incorrect. Rather, the primary objective of this expedition was merely to obtain, through this delegation of Hazrami, sound and precise information of the real purpose of the caravan under the leadership of Abu Sufyan bin Harb and the schemes of war made by the Quraish of Mecca. This was precisely what had been conveyed to them in secrecy and therefore, they did not let this opportunity of capturing this small caravan go to waste. It is a far-fetched idea to believe that they were actually sent in order to obtain information about the schemes of war made by the Quraish of Mecca, however they sufficed with simply looting this caravan and returning to the Holy Prophet (sa).”

“Hazrat Abdullah bin Jahsh (ra) was a companion of a very lofty status. He was also the paternal cousin of the Holy Prophet (sa). The Holy Prophet (sa) had appointed an extremely reliable and trustworthy person for this expedition. When the Holy Prophet (sa) learnt of the plans of war being made by the Quraish of Mecca, he also started making preparations and he did so in a most discreet manner.”

(Sahih Al-Bukhari Tarjuma Wa Sharah, Hazrat Sayyid Zain-ul-Abideen Waliullah Shah Sahib, Vol.8, pg. 15, Kitabul Maghazi, Baab Qisa Ghazwa Badr, Zia-ul-Islam Press, Rabwah).

He further writes:

“Even though in the narrations related to war we find that the Holy Prophet (sa) expressed displeasure towards Hazrat Abdullah (ra) bin Jahsh and his companions, however this admonishment was appropriate and justified as their expedition created circumstances which could have been the cause of discord. Nonetheless, at times certain actions which apparently seem to be mistakes, are in fact carried out in accordance with Divine will and some insignificant incidents bear magnificent results. Thus, it was quite possible that the expedition led by Abdullah (ra) bin Jahsh would have never been sent and the events would not have unfolded in the manner they did. Similarly, the caravan led by Abu Sufyan would have reached Mecca without any hindrance and the Quraish would have attacked the Muslims with full preparation, which would have been really difficult for the ill-equipped companions of the Holy Prophet (sa). However, the incident caused by Abdullah (ra) bin Jahsh enraged the arrogant Quraish leaders. They hastily assembled an army of a thousand soldiers and arrived at Badr in a state of conceited rage to save their convoy. Little did they know that their fates had been sealed at that very place. On the other hand, it was equally possible that if the companions had known they would be facing a fully equipped army, some of them may have shown hesitation. Thus, this act of secrecy served as a disguise, known as camouflage today.”

(Sahih Al-Bukhari Tarjuma Wa Sharah, Hazrat Sayyid Zain-ul-Abideen Waliullah Shah Sahib, Vol.8, pg. 17, Kitabul Maghazi, Baab Qisa Ghazwa Badr, Zia-ul-Islam Press, Rabwah).

Maraj al-Rum was another place and the incident of Maraj al-Rum took place in the same year. Maraj al-Rum was a place near to Damascus.

The incident was that Hazrat Abu Ubaidah (ra) travelled from Fahl to Homs along with Hazrat Khalid (ra) bin Walid. They stopped at Dhul Kala‘. When Heraclius came to know of their movements, he despatched Theodorus. He went to Marai Dimashq and stayed to the west side. Abu Ubaidah (ra) set off from Maraj al-Rum with his army.

The situation of the Muslims at the time was such that the winter months had set in and their bodies were covered in wounds. When they arrived at Maraj al-Rum, the Byzantine commander Shans also reached there and encamped near Theodorus with his cavalry. Shans had come to assist Theodorus and to save the people of Homs. He encamped to one side with his army.

When night fell, the other commander, Theodorus, left from there. Owing to his departure, the area was vacant. Theodorus was up against Hazrat Khalid (ra) bin Walid whereas Shans was facing Hazrat Abu Ubaidah (ra). When Hazrat Khalid (ra) bin Walid learnt that Theodorus had left for Damascus, Hazrat Khalid (ra) and Hazrat Abu Ubaidah (ra) unanimously agreed that Hazrat Khalid should go after Theodorus.

Hence, Hazrat Khalid (ra) bin Walid went after Theodorus with a cavalry contingent. Yazid bin Abi Sufyan learnt about the action of Theodorus and so he set out against Theodorus; both armies confronted one another and a battle intensified.

The battle was still continuing when Hazrat Khalid (ra) bin Walid arrived on the battlefield along with his army. He attacked the rear of Theodorus’ army and as a result, the enemy was attacked from both fronts and their corpses began to pile up. The Muslims killed them on all fronts and only those who ran away survived. Among the spoils of war that were gained in this battle included mounts, weapons and armour etc. This was distributed by Hazrat Yazid (ra) bin Abi Sufyan between his soldiers and the soldiers of Hazrat Khalid (ra) bin Walid. After this, Hazrat Yazid (ra) travelled to Damascus and Hazrat Khalid (ra) bin Walid returned to Hazrat Abu Ubaidah (ra).

The infamous Yazid, who is mentioned in the history of Islam, was the son of Mu‘awiyyah. The aforementioned Yazid (ra) is the son of Abu Sufyan (ra). The Byzantine commander Theodorus was killed by Hazrat Khalid (ra) bin Walid. When Hazrat Khalid bin Walid (ra) went after Theodorus, Hazrat Abu Ubaidah (ra) chased after Shans. Both armies fought in Maraj al-Rum. The Muslim army killed many adversaries and Hazrat Abu Ubaidah (ra) killed Shans. Maraj al-Rum was filled with the bodies of the enemy and owing to this, the area was filled with a stench. From among the Byzantine forces, only the ones who ran away survived; everyone else perished. The Muslims chased those who ran away up until Homs.

(Al-Kamil fi al-Tarikh, Vol. 2, p. 321, Dar al-Kutub al-Ilmiyyah, Beirut, 2003) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari [translated], Vol. 2, part 2 [Karachi, Pakistan: Nafees Academy], pp. 359-360)

After this, Hazrat Abu Ubaidah (ra) set off with his army towards Hama. Hama was also an ancient town of Syria and was situated at a distance of five days travel from Damascus. The people of Hama agreed to obey their authority. When the people of Shehzar came to know of this, they also agreed to obey the Muslims like the people of Hama. Shehzar was a settlement situated at a distance of half a day’s travel from Hama. Hazrat Abu Ubaidah (ra) then conquered Salmiyyah. Salmiyyah was the name of a settlement which was located at a distance of 2 days travel from Hama.

(Sayyiduna Umar Farooq A‘zam, Muhammad Husain Haikal, [translated], p. 333, Islami Kutub Khana, Lahore) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2, p. 345) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 3, p. 272)

The conquest of Qinnasrin took place in 15 AH. Hazrat Abu Ubaidah (ra) sent Hazrat Khalid (ra) bin Walid towards Qinnasrin, which was a dynamic city in the province of Aleppo. The fort of Qinnasrin was situated on the road to Aleppo between the mountains. Hazrat Khalid (ra) bin Walid reached a place called Hadir. Hadir was also a place near Aleppo. Over here, the Byzantine commander Menas arrived with his army to confront the Muslims. After Heraclius, Menas was the most renowned commander-in-chief amongst the Byzantines. Nonetheless, the residents of Hadir and the Christian Arabs fought against the Muslims.

As was the Arab custom, in order to protect the city, they would head out of the city and pitch their tents. In line with this custom, the Christian Arabs set up their tents outside of the city. After a fierce battle, Hazrat Khalid (ra) had killed a large part of the Byzantine forces, including their commander Menas. The people [of Hadir] sent a message to Hazrat Khalid (ra) bin Walid stating that they were Arabs and never wished to fight, in fact they were forced to fight and therefore they should be forgiven.

Hazrat Khalid bin Walid (ra) accepted their plea and stopped any further attack. Some of the Byzantine forces ran to seek shelter in the fort at Qinnasrin. Hazrat Khalid (ra) bin Walid chased them to Qinnasrin, but by the time he reached there, the gates of the city had been sealed shut. Upon seeing this, Hazrat Khalid (ra) bin Walid sent a message to them stating, “Even if you sought shelter in the clouds, Allah the Almighty would raise us up to you or throw you down to us.”

A few days passed by and they remained in the fort. Eventually the people of Qinnasrin realised that there was no option left to escape. Thus they wished to enter a peace treaty on the same conditions as the people of Homs. However, Hazrat Khalid (ra) bin Walid had already issued the verdict of punishment owing to breaching the treaty – they had broken the treaty previously and Hazrat Khalid (ra) bin Walid was intent on punishing them – and thus he was intent on destroying the city. Leaving their wealth and families to their fate, the people of Qinnasrin [i.e. soldiers] ran away to Antakya.

When Hazrat Abu Ubaidah (ra) bin Al-Jarrah reached Qinnasrin, he found Hazrat Khalid (ra) bin Walid’s judgement to be just and fair. Thus, the fort of the city and the [exterior] boundary walls were destroyed. After this, they thought that alongside justice, an act of benevolence ought to follow suit, i.e. the Muslims had dispensed justice to the enemy and now they ought to show benevolence. In line with this, they gave protection to the people of the city in accordance with their request. It is said that the church and other homes were divided and Muslims occupied half of the area and half of the area was left to them.

According to one narration, it is said that the Muslims took one part of the land and built a mosque there and left the remaining area to its residents. The people that had fled to Antakya returned on the condition of paying the jizya. Just like the people of the other conquered lands, they were also treated with compassion. Justice was upheld between all of them equally and no powerful person could commit any injustice against a weaker person.

(Sayyiduna Umar Farooq A‘zam, Muhammad Husain Haikal, [translated], pp. 333-339, Islami Kutub Khana, Lahore) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1987], p. 445) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2, p. 238)

Hazrat Umar (ra) sent Hazrat Utbah (ra) bin Ghazwan to Basrah to fight the people of Ubullah, who were from Persia. Whilst dispatching them, Hazrat Umar (ra) instructed them, “You and your companions shall continue along your path until you reach the borders of the Arab kingdom and the non-Arab lands. Go forth with the blessings and grace of God Almighty. Always fear God Almighty and remember that you are heading towards a fierce enemy.” Hazrat Umar (ra) then said, “I am confident that God Almighty will help you against them and I have written to Hazrat Alaa (ra) bin Hadrami for him to send Arfajah bin Harsamah along with you for assistance, for he is very experienced in fighting the enemy and well-versed in the art of war.” Hazrat Umar (ra) then stated, “Hence, you must take counsel from him and call the people unto God Almighty. Whoever accepts what you say, you are to accept their initiation into Islam, but whosoever rejects what you have to say, you shall impose the jizya (tax) upon them, which they ought to submit willingly. However, he who refuses to even pay that, then you are to use the sword.” That is to say, if they are not willing to pay the jizya whilst following their own religion and living there, and furthermore, if they are prepared to fight, then Hazrat Umar (ra) said that it is only then that they can take up the sword against them. Hazrat Umar (ra) then stated, “You must call all the Arabs you pass by to participate in the jihad and deal with the enemies very vigilantly and fear your Lord – Allah the Almighty.”

Hazrat Umar (ra) dispatched Hazrat Utbah (ra) to Basrah with 800 men and reinforcements were also sent later on. Hazrat Utbah (ra) conquered Ubullah, in which he then set the boundary of the city of Basrah. He is the first person to turn Basrah into a city and a settlement.

When Hazrat Umar (ra) bin Khattab appointed Hazrat Utbah (ra) as the governor of Basrah, he was residing in a place named Khareebah; this was an ancient city of Persia, which in Persian was known as وَھْشَتَابَاذْ اُرْدْشِیْر. The Arabs then named it Khareebah and the Battle of Jamal also took place nearby. Hazrat Utbah (ra) wrote a letter to Hazrat Umar (ra) explaining that such a land is necessary for the Muslims to remain in during the winter months and where they can rest whilst returning from battle. Hazrat Umar (ra) wrote back telling him that he should gather them in such a land which is close to water and grazing ground. In other words, if this is what they intended for, then it should be in a land where water is readily available and where there is grazing ground for the animals.

Thereafter, Hazrat Utbah (ra) settled the Muslims in Basrah where they constructed their buildings of bamboo. Hazrat Utbah (ra) built a mosque out of bamboo in 14 AH. He built the residence of the governor in an open space near the mosque. When the people would go forth to fight, they would dig up these houses of bamboo and tie them up as they departed, and when they would return, they would reconstruct the homes in the same manner. It was only later on that the people then built permanent houses. Hazrat Utbah (ra) gave the instructions to Mihjan bin Adrah who then laid the foundation stone of the Basrah mosque and had it built out of bamboo. Soon after Hazrat Utbah (ra) went to perform the Hajj, and appointed Mujashi‘ bin Mas‘ud as his deputy and entrusted him to leave for the Euphrates and handed the responsibility of leading the prayers to Hazrat Mughirah (ra) bin Shu‘bah.

According to some narrations, after the demise of the Holy Prophet (sa), Hazrat Bilal (ra) travelled to Syria in order to take part in Jihad. It has been narrated that Hazrat Bilal (ra) went to Hazrat Abu Bakr (ra) and said, “O Khalifa of the Messenger (sa)! I heard the Messenger (sa) of Allah say that the best deed of a believer is to serve in Jihad in the way of Allah.” Hazrat Abu Bakr (ra) stated, “Bilal (ra), what is it that you desire?” Hazrat Bilal (ra) replied, “I desire to be sent to perform Jihad in the way of Allah and to attain martyrdom.” Hazrat Abu Bakr (ra) replied, “For the sake of Allah and whilst reminding you of my honour and right, I ask you to stay with me, for I have reached an old age and my body has become frail and the time of my demise is very near.” Subsequently, Hazrat Bilal (ra) remained with Hazrat Abu Bakr (ra) till his demise.

After the demise of Hazrat Abu Bakr (ra), Hazrat Bilal (ra) went before Hazrat Umar (ra) and submitted the same request he made to Hazrat Abu Bakr (ra). Hazrat Umar (ra) also gave a similar response to him as Hazrat Abu Bakr (ra) did. However, Hazrat Bilal (ra) did not want to accept this and insisted on going for Jihad and continued to request Hazrat Umar (ra). Hazrat Umar (ra) stated to him, “Who will I entrust with the duty of calling the Azan after you?” Hazrat Bilal (ra) proposed the name of Hazrat Sa‘d (ra) as he also called the Azan during the lifetime of the Holy Prophet (sa). Hence, Hazrat Umar (ra) entrusted the duty of calling the Azan to Hazrat Sa‘d (ra) and that after him, his progeny would continue rendering this service and permitted Hazrat Bilal (ra) to go for Jihad upon his insistence.

(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 178)

This has been taken from one narration, but in another narration, it mentions the conversation that took place between Hazrat Abu Bakr (ra) and Hazrat Bilal (as) was as follows:

Musa bin Muhammad relates on the authority of his father that after the demise of the Holy Prophet (sa), Hazrat Bilal (ra) called the Azan and the Holy Prophet (sa) had not been buried yet.

When Hazrat Bilal (ra) recited:

أَشْہَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللّٰہِ

[I bear witness that Muhammad (sa) is messenger of Allah] – instead of reciting Ash-hadu, he would say As-hahadu because of his pronunciation – the people inside the mosque began to cry profusely.

When the Holy Prophet (sa) was buried, Hazrat Abu Bakr (ra) asked Hazrat Bilal (ra) to call the Azan. Hazrat Bilal (ra) replied, “If you freed me so that I remain with you then I will do as you ask of me. However, if you freed me for the sake of Allah then let me do as I please.” Hazrat Abu Bakr (ra) stated, “I freed you for the sake of Allah.” Upon this, Hazrat Bilal (ra) submitted, “After the Messenger (sa) of Allah’s demise, I shall not call the Azan for anyone else.” Hazrat Abu Bakr (ra) stated to him that this was entirely his choice. Thereafter, Hazrat Bilal (ra) remained in Medina to the point that the armies began to depart for Syria during the era of Hazrat Umar (ra) and Hazrat Bilal (ra) also left with them.

(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 178)

According to a narration in Usdul Ghabah, Hazrat Bilal (ra) stated to Hazrat Abu Bakr (ra), “If you have freed me for your own sake, then hold me back with you, but if you have freed me for the sake of Allah then permit me to go for Jihad in the way of Allah.” Upon this, Hazrat Abu Bakr (ra) permitted Hazrat Bilal (ra) to go. Hazrat Bilal (ra) travelled to Syria and remained there till his demise. However, according to most narrations, it states that Hazrat Bilal (ra) left [for Syria] during the Khilafat of Hazrat Umar (ra) and not Hazrat Abu Bakr’s (ra). And according to another narration, after the demise of the Holy Prophet (sa), Hazrat Bilal (ra) continued to call the Azan during the Khilafat of Hazrat Abu Bakr (ra).

(Ali Ibn al-Athir, Usdul-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah (ra) [Beirut, Lebanon: Dar al-Kutub al- Ilmiyyah] 416)

In another narration it states that once, Hazrat Bilal (ra) saw the Holy Prophet (sa) in a dream and he said to him, “O Bilal, how inconsiderate of you that you have still not come to visit me?”

Hazrat Bilal (ra), who was in Syria at the time, awoke in a state of deep sorrow and mounted upon his ride and left for Medina right away. Upon arriving at the blessed grave of the Holy Prophet (sa), he began to weep profusely and was overcome with a state of intense anguish. At the same time, Hazrat Hassan (ra) and Hazrat Hussain (ra) also arrived. Hazrat Bilal (ra) kissed them both and embraced them. Hazrat Hassan (ra) and Hazrat Hussain (ra) stated that they wished he could call the Azan for the morning prayer [Fajr]. And so, Hazrat Bilal (ra) climbed the roof of the mosque and according to the narrator, when he recited:

أَللّٰہُ اَکْبَرُ أَللّٰہُ اَکْبَرُ

[Allah is the Greatest, Allah is the Greatest], the city of Medina echoed forth with the sound. And when he recited:

أَشْہَدُ أَنْ لَّا اِلٰہَ إِلَّا اللّٰہُ

[I bear witness that there is none worthy of worship except Allah], the sound reverberated even greater and the people suddenly became restless.

When he recited:

أَشْہَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللّٰہِ

[I bear witness that Muhammad (sa) is the Messenger of Allah], even the women came out of their quarters. The narrator states that he had never seen so many men and women cry as he had witnessed that day.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah (ra) [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah] 417)

In other words, the Muslims were reminded of the era of the Holy Prophet (sa) and caused them to be overcome with intense emotion.

During the era of Hazrat Umar’s (ra) Khilafat, when Hazrat Bilal (ra) sought permission to go for Jihad, Hazrat Umar (ra) enquired as to what stopped him from calling the Azan. Upon this, Hazrat Bilal (ra) replied, “I called the Azan upon the instruction of the Holy Prophet (sa) and I continued doing so till his demise. Thereafter, I called the Azan upon the instruction of Hazrat Abu Bakr (ra) for he was the one who granted me my freedom and I continued to do so until his demise. I heard the Holy Prophet (sa) say, ‘O Bilal, there is no greater form of worship than performing Jihad in the way of Allah.’”

Thus, Hazrat Bilal (ra) left for Syria. Later, when Hazrat Umar (ra) travelled to Syria, Hazrat Bilal (ra) called the Azan upon his instruction. The narrator of the tradition states that he never saw Hazrat Umar (ra) become as emotional as he did that day.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah (ra) [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 416-417)

Then there was the Sariyah [expedition] of Seif al-Bahr. These saraya are battles, and expeditions in which the Holy Prophe t(sa) did not participate. This specific sariyah was sent in 8 AH [Islamic calendar] towards the sea-shore where the Banu Juhaynah tribe resided.

This expedition is also known as Jaish al-Khabat. The explanation given for this name is that due to a shortage of food, the Companions were forced to eat tree-leaves called Khabat. Khabat also means the falling of leaves.

This expedition is mentioned in Sahih al-Bukhari, Hazrat Jabir (ra) narrates, that the Holy Prophet (sa) sent 300 companions on mounts, under the leadership of Hazrat Abu Ubaidah bin Jarrah (ra) in order to watch over a trading caravan of the Quraish, there was no intention for fighting. They remained at the sea-shore for half a month and they were in a state of extreme hunger, to the extent that they even began to eat leaves. When an expedition would set out, it would not always be with the intent of war rather they would also be sent with other objectives. Albeit there would be occasions on which they entered battle; in both instances they are deemed as a sariyah, i.e. those expeditions where the Holy Prophet (sa) was not present.

In any case, they were in a state of such hunger that they would even eat leaves, which is why this army became known as Jaish al-Khabat (the army of leaves). Hazrat Jabir (ra) continues to narrate that during this time, the sea cast out an animal for them called “anbar” – meaning the sea washed a dead animal onto shore or it was carried to shore by the sea and was not able to survive on land without water and died. In any case, he narrates that an animal from the sea washed up on the shore, which was a very large fish. They ate its meat for half a month and rubbed its fat on their bodies, until their bodies were restored to their original health. Hazrat Abu Ubaidah (ra) took one of its ribs and propped it upright and had the tallest person among them stand beside it.

In another narration, Sufyan bin Uyaynah relates that he took one of its ribs and propped it upright, then he had a person riding a camel pass beneath it. Hazrat Jabir (ra) also stated that there was a person in the army who slaughtered three camels each day for three days so that others could eat, but after this, Hazrat Abu Ubaidah (ra) stopped him.

Amr bin Dinar says that he heard Abu Saleh Dhakwan telling them that Qais bin Sa‘d told his father that he too was part of that expedition and when they became hungry, Hazrat Abu Ubaidah (ra) instructed that a camel should be slaughtered; and thus he did so. He says that when they became hungry again, Hazrat Abu Ubaidah (ra) said that another camel should be slaughtered, and he did as he was instructed. Then when they became hungry again, Hazrat Abu ‘Ubaidah(ra) instructed that another camel should be slaughtered.

They had riding camels with them which must also have been carrying their belongings, but their condition had become so dire that they had to slaughter them to eat. He continues saying that accordingly, he slaughtered a camel. Qais used to say that they became hungry again, and so Hazrat Abu Ubaidah (ra) again instructed that a camel should be slaughtered. But after that he stopped him saying that no more camels should be slaughtered.

There is another narration in which Hazrat Jabir bin Abdullah relates:

“I set out on the expedition of Jaish al-Khabat for which Hazrat Abu Ubaidah (ra) was appointed as the commander. We were in a state of extreme hunger when the sea cast out a dead fish (it did not come out alive but was already dead) and we had never seen such a fish. (It was a huge fish and judging by the description it must have been a whale), known as ‘anbar’. They ate its meat for half a month; then Hazrat Abu Ubaidah (ra) took one of its bones and a person riding his camel was able to pass beneath it.”

Ibn Juraij related that Zubair also told him that he heard Hazrat Jabir say that Hazrat Ubaidah (ra) instructed to eat the fish despite the fact that it was already dead, saying there was no harm in doing so. When they returned to Medina, they informed the Holy Prophet (sa) about the dead fish which they found and that they had to use it for sustenance. The Holy Prophet (sa) said, “You should eat of the provisions which Allah Almighty procures for you. Allah Almighty saw the state you were in and sent it to you and you ate from it – there is no harm in this. If there is any meat left and you have brought it with you, then give some to me as well.” Someone then presented the meat to the Holy Prophet (sa) and he also ate from it.

(Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwah Seif al-Bahr, Hadith 4361-4362)

They had brought some of the leftover meat back with them, which the Holy Prophet (sa) also ate.

Hazrat Syed Zainul Abideen Waliullah Shah Sahib (ra) writes in his commentary [of Sahih al-Bukhari] regarding the Sariyah of Seif al-Bahr, which is also called [Jaish-ul] Khabat:

“This expedition was not sent for the purpose of war, rather this expedition was sent for the purpose of ensuring the safety of a trade caravan. According to Ibn Sa‘d, this convoy comprised of 300 Muhajireen and Ansar. Hazrat Abu Ubaidah bin Jarrah (ra) was appointed as its commander, and this expedition is commonly known as Seif al-Bahr. The route which these caravans used to take was by the Red Sea. A watch-post was established on the shore of the Red Sea – this is why this expedition is called Seif al-Bahr.”

The purpose of this expedition and sending this convoy was to establish a watch-post for the sake of protection, and we will find out further on who they were protecting. “Seif means shore – Ibn Sa‘d has briefly mentioned this under the topic of Sariyatul Khabat – and Khabat means tree leaves. Due to their provisions which ran out, the members of this convoy were forced to eat leaves. Ibn Sa‘d has stated that this expedition took place in Rajab 8 Hijri which was the era of Hudnah, meaning it was at the time when the Treaty of Hudaybiyyah was in effect.

Owing to his wisdom and farsightedness, the Holy Prophet (sa) sent the aforementioned army to Seif al-Bahr to be stationed at the watch post that was made to ensure the security and safety of passage for the trading caravan of the Quraish that was returning from Syria. The Muslim army wanted to ensure that no one did anything to the caravan of the Quraish lest they find an excuse to claim that the terms of the treaty had been violated. (The Treaty of Hudaybiyyah had already taken place, therefore they wanted to ensure that no one did anything to the caravan whereby the Quraish would have an excuse to say that the Muslims attacked them and hence the Treaty of Hudaybiyyah should be ended.) This is why the Holy Prophet (sa) established a watch post in that area so that they could protect the caravan of the Quraish. He further writes that according to Ibn Sa‘d, the aforementioned location was at a distance of five days’ travel from Medina.”

(Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwah Seif al-Bahr, Vol. 9, p. 239, Nazarat Isha’at Rabwah)

As I mentioned earlier this expedition was not sent for the purpose of fighting, rather to grant protection to the disbelievers. This was the level of effort made in order to establish peace that the Muslims even afforded protection to the enemy. Since a treaty had been established, they did not want to give any opportunity to the disbelievers to have an excuse to say that the conditions of the treaty were violated. In any case, it was the decree of Allah the Almighty and it was the disbelievers who were the ones to break the treaty themselves and this ultimately led to the Conquest of Mecca.

Hazrat Musleh Maud (ra) has also narrated this incident as follows:

“During the time of Hazrat Umar (ra), Yazdegerd, the grandson of Khosrow Parviz ascended to the throne and began to make extensive preparations to fight against the Muslims. In response to this, Hazrat Umar (ra) sent an army under the command of Hazrat Sa‘d bin Abi Waqas (ra). Hazrat Sa‘d (ra) chose Qadisiyyah as the location for battle and also sent a map of the area to Hazrat Umar (ra). Hazrat Umar (ra) expressed his approval of the location but along with this instructed that it was his duty to first send a delegation to the King of Iran and invite him to accept Islam. And so, upon receiving this instruction, he sent a delegation to meet Yazdegerd. When this delegation arrived at the royal court of the King of Iran, he asked his translator to enquire why they had come. When he asked them this question, Hazrat Nu‘man bin Muqarrin (ra), who was the leader of the delegation, stood up and after mentioning about the advent of the Holy Prophet (sa), said, ‘The Holy Prophet (sa) has commanded us to spread the message of Islam and invite the entire world to the true faith. In accordance to this commandment, we are here before you and invite you to Islam.’ Yazdegerd became infuriated at this reply of his and said, ‘You are a nation that are like wild beasts and who eat carrion. If it is owing to hunger and scarcity of provisions that has compelled you to fight then I am willing to grant all of you with enough provisions of food and drink that you will be able to comfortably live for the rest of your lives.’ Even though he was the one to instigate the fighting, he was yet still levelling the accusation against the Muslims. In any case, he further stated, ‘I shall also provide you with clothes and you can take all of these provisions and return to your country. Furthermore, withdraw your men who are protecting your borders and allow me to continue expanding my territory as I please. Why would you want to endanger your lives by engaging in a battle with us?’

“When he finished saying what he had to say, Hazrat Mughirah bin Zurrarah (ra) stood up on behalf of the Muslim delegation and said, ‘Whatever you have said about us is absolutely true. Indeed, we were a nation like wild beasts and would eat carrion. We would even eat snakes, scorpions, locusts and lizards. However, Allah the Almighty bestowed His blessings upon us and sent His Messenger (sa) to guide us. We accepted him and acted in accordance to what he said and as a result, a revolutionary change has taken place within us. Thus, those ills which you have spoken of no longer remain in us and we are not going to be tempted by anything you offer. The battle between you and us has now commenced and the matter will be settled in the battlefield. The temptation of offering worldly wealth and material cannot deter us from our objective.’

“When Yazdegerd heard this, he became extremely angry and told one of his servants to go and bring a sack of soil. When the sack of soil arrived, he called the leader of the Muslim delegation to step forward and said that since they had rejected his offer, therefore they would receive nothing except for a sack of soil. The companion earnestly stepped forward and lowered his head and had the sack of soil placed on his back. He then sharply stood up and they all swiftly made their way out from the royal court. Whilst departing from there, he loudly said to the fellow members of the delegation, ‘Today, the king of Iran has handed us the soil of his land with his own hands.’ They then mounted their horses and raced off. When the king heard this, he was shocked and ordered the servants of his royal court to go after them and bring back the sack of soil because giving them the soil of his land with his own hands was a bad omen. However, by then they had travelled far off into the distance.

“In the end, it turned out exactly as they had said and within a few years, Iran came under Muslim rule. How did this extraordinary change come about within the Muslims? This is because the Quranic teachings brought about a revolutionary change in their morals and conduct. It brought an end to their lowly way of life and instead, elevated them to possess the most excellent morals and character. As a result of this they were able to spread the message of Islam to the world and by following the teachings of Islam, they were able to convert others as well to become true Muslims. They were never overawed by any kind of fear, danger or power.”

(Tafsir-e-Kabir, Vol. 6, pp. 204-205)

Accounts from the life of Hazrat Umar (ra) were previously being mentioned, including the various battles that were fought. One of those battles is the Battle of Junday Sabur.

After Hazrat Abu Sabrah bin Ruhum had conquered the Sasanian cities, he advanced with his army and set up camp in Junday Sabur, which is a city in Khuzestan. Skirmishes took place with the enemy day and night but the enemy firmly stood their ground. This continued until one of the Muslims made a proposal of granting them protection. The enemy was in their fortress and whenever the opportunity presented itself, they would come out and attack.

When one of the Muslims, who was not one of the chiefs, but an ordinary individual, made this proposal, they immediately opened the doors of their fortress. Their animals came out, the markets were opened and people could be seen everywhere. The Muslims asked them what had happened to them. They replied, “You granted us protection and we have accepted it. We will pay the jizya [tax for non-Muslim citizens] and you will protect us.”

The Muslims said that they had not done anything of the sort. They replied that they were not lying. Following this, the Muslims asked each other and enquired about the matter, upon which it came to light that this was done by a slave called Miqnaf. When Hazrat Umar (ra) was asked about him, he said, “Allah the Almighty has given great importance to honouring one’s pledge. You cannot be truly sincere until you fulfil this pact that has been made”, even though it was made by a slave. “Give them respite for as long as you remain in doubt and treat them with sincerity.” Hence, the Muslims acknowledged this pact and returned.

(Ali Muhammad al-Salabi, Sirat Amir al-Momineen Umar bin al-Khattab (ra) [Beirut, Lebanon: Dar al-Ma‘rifah, 2007] p. 425) (Syed Umar Khattab (ra), Shakhsiyyat kar namay, p. 689, Maktabah al-Furqan, Khangarh, Pakistan) (Mu‘jam al-Buldan, Vol. 2, p. 19)

This battle marked the end of the conquest of Khuzestan.

(Tarikh Islam ba Ahd Hazrat Umar (ra), Syed Mir Mahmood Ahmad Nasir Sahib, p. 135)

Hazrat Musleh-e-Maud (ra) has also mentioned a similar incident, stating:

“During the time of Hazrat Umar (ra), an Abyssinian slave formed a treaty with a nation that such and such provisions will be given to them. When the Muslim army approached them, the people of that nation said that such and such pact had been made with them. The commanding officer of the army was hesitant to accept this treaty. The matter reached Hazrat Umar (ra) and he said that the words of a Muslim should be free of falsehood, irrespective if one was a slave.”

(Baz Zururi Umur, Anwar al-Ulum, Vol. 12, 405)

Hazrat Musleh-e-Maud (ra) states:

“During the time of Hazrat Umar (ra), an opposing army was besieged and they believed that they could no longer be saved.” Hazrat Musleh-e-Maud (ra) is elaborating on the aforementioned incident in his own words. “The people thought that the commander of the Muslims was intent on conquering their fortress and if he succeeded in doing so, they would be treated as other conquered nations were treated. Every Muslim understood the difference between being conquered and entering into a treaty. In the case of a conquest, the general Islamic law would be implemented and in the case of a treaty, they could make conditions or seek as many additional rights as they pleased”, i.e. the other party could do so. “They thought that they should adopt an approach through which reconciliation would be achieved with lenient conditions.

“Hence, one day, an Abyssinian Muslim was collecting water. They went to him and said, ‘In your opinion, is it not better to reconcile rather than fighting?’ He replied: ‘Yes, it is better.’” This Abyssinian man was of a simple disposition. “They said, ‘Why not reconcile on the condition that we are left to live freely in our country, without anyone troubling us. Our wealth will remain with us and your wealth will remain with you.’

“Upon this, he said that this was perfectly fine. Following this, they opened the doors of their fortress. Subsequently, the Muslim army approached and the enemy said that they had already made a treaty with them. The Muslims asked, ‘Where was the pact made and which officer made it.’ They said: ‘We are unaware of who it was, as we do not know who your officers are. A man was collecting water here. We spoke to him and he said this to us.’ The Muslims said that a slave had set out from here, ask him what happened. They mentioned this to the Abyssinian slave and he replied, ‘Yes, I said this.’

“Upon this, the Muslims said that he was merely a slave. Nobody had given him the authority to make this decision. Hearing this, the enemy said, ‘How are we to know whether he is your officer or not? We are people of a foreign land and we believed him to be your general.’” The people acted shrewdly. “The officer said, ‘I cannot accept this. However, I will write the incident to Hazrat Umar (ra).’ When Hazrat Umar (ra) received this letter, he said, ‘Make an announcement for future, that no pact can be made other than with the commander-in-chief. However, it is not possible that a Muslim gives his word and I go against it. You must now accept whatever pact this Abyssinian man has made. However, make this announcement for future reference that no one besides the commander-in-chief can form any kind of treaty.’”

(Sair-e-Ruhani (7), Anwar-ul-Ulum, Vol. 24, pp. 293-294)

A few days prior to the victory at Yarmuk, Hazrat Abu Bakr (ra) passed away and Hazrat Umar (ra) was elected as the Khalifa. Hazrat Umar (ra) appointed Hazrat Abu Ubaidah (ra) as the governor of Syria and as the Commander of the army. When Hazrat Abu Ubaidah (ra) received these instructions from Hazrat Umar (ra), the battle was at its peak intensity and owing to this, Hazrat Abu Ubaidah (ra) did not mention about the letter.

Up until then, Hazrat Kahlid bin Waleed (ra), who was the commander and chief of the army and when he came to know of this, he asked Hazrat Abu Ubaidah (ra) why he did not disclose the instructions [of Hazrat Umar (ra)]. Hazrat Abu Ubaidah(ra) replied, “We were in the midst of a battle and I did not wish to cause you any distress.” When the Muslims gained victory at Yarmuk and Hazrat Khalid’s (ra) army was preparing to depart for Iraq, Hazrat Abu Ubaidah (ra) kept Hazrat Khalid (ra) with him for a while. When Hazrat Khalid (ra) was about to depart, he said to the people that they should rejoice that an ameen [Custodian] of this Ummah had been placed as a governor over them, i.e. referring to Hazrat Abu Ubaidah (ra). Hazrat Abu Ubaidah (ra) responded, “I have heard the Holy Prophet (sa) say that Khalid (ra) is a sword from among the Swords of God.” Thus, both commanders departed on a note of mutual love and respect.

(Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 26-27)

This is the level of righteousness of a true believer in that they never had any desire for fame or glory, nor did they wish for any position or office. They only wished to attain the pleasure of Allah the Almighty and to establish God’s Sovereignty on the earth. Thus, these people are excellent models for us. Every office-bearer, in fact every Ahmadi, ought to bear their example in mind.

Hazrat Abu Bakr (ra) also took part in the expedition of Banu Fazarah. In this regard, it is recorded that this expedition took place in 6 AH. The Banu Fazarah resided in Najd and the Valley of Qura.

(Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 64)

In Al-Tabaqat al-Kubra and Sirat Ibn Hisham it is recorded that this expedition was commanded by Hazrat Zaid bin Al-Harithah (ra).

(Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017], 69.) (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], p. 875)

However, according to narrations in Sahih Muslim and Sunan Abi Dawud, the Holy Prophet (sa) appointed Hazrat Abu Bakr (ra) as the leader of this expedition. In a narration from Sahih Muslim, it is recorded on account of Iyas bin Salama whose father told him, “We fought against the Fazarah tribe and our leader was Hazrat Abu Bakr (ra). The Holy Prophet (sa) appointed him as our leader.”

(Sahih Muslim, Kitab al-Jihad wa al-Siyar, Bab Tanfil wa Fida’ al-Muslimin bi al-Usara, Hadith 4573) (Sunan Abi Dawud, Kitab al-Jihad, Bab al-Rukhsah, Hadith 2697)

In Tasdiq Barahin-e-Ahmadiyya, Hazrat Maulana Abdul Karim Sahib (ra) has also written a note in reply to this allegation. He writes:

“It is true that until a time when this incident had not been investigated and the actual events had not come to light, this allegation was levelled against the Muslims. However, today, there are very few scholars who are just and adhere to the truth and still level this allegation against the Muslims. This allegation is mainly levelled owing to prejudice or being ignorant of the events. And even when this allegation was raised, they had no proof, i.e. regarding the ones who fabricated this incident were two historians born some 580 years after this alleged incident took place, who did not have any previous source. Saint Croix, who has written countless books about the libraries of Alexandria, has outright rejected this incident to be false. It seems that these books were burnt during a battle with Julius Caesar. Thus, Plutarch writes in Life of Caesar, that fearing being captured by the enemy, Julius Caesar burnt his boats. This fire spread to the extent that it burnt down the great library of Alexandria.”

In his book, Dictionary Relating to All Ages, Haydn has not only rejected this incident, but has also written a note:

“This incident is highly doubtful. The Muslims have not accepted this narration in which Hazrat Umar (ra) is reported to have ordered the burning of all books that were contrary to Islam. Some have attributed this incident to Theophilus of Alexandria, who lived around 391 C.E. and others have attributed this to Cardinal Jimenez, who lived around the 15th century CE”.

Haydn further writes, “Our distinguished personality, Dr Leitner has mentioned this erroneous account in his book Sinnin Al-Islam, and regrettably the honourable doctor has erred in his research.”

In his famous book, John William Draper has mentioned this incident with the false narrators, but later he accepts that this incident was fabricated. He writes:

“In truth, these books were burnt during a battle with Julius Caesar. Now it can be said with full conviction that this incident is baseless and a mere tale. If there is an incident worth lamenting over, then that would be the true incident in which the bigoted Cardinal Jimenez, burnt 80,000 Arabic manuscripts in the plains of Granada.” When the Christians took control of Spain from the Muslims, they burned 80,000 books from the Library of Granada. This is something to truly lament over, as opposed to raising allegations against Islam. “See [History of the] Conflict Between Religion & Science where this reference can be found”.

(Tasdiq Barahin-e-Ahmadiyya, Vol. 1, p. 203, footnote)

Nonetheless, this was the incident about the burning of the library on which allegations are raised.

Hazrat Abdullah (ra) bin Makhrama participated in the Battle of Badr as well as all the battles that took place after. He was 30 years old at the time of the Battle of Badr. When he was martyred at the Battle of Yamama during the Khilafat of Hazrat Abu Bakr (ra), he was 41 years old.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 308-309, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990), (Usdul Ghaba, Vol. 3, pp. 377-388, Atiyyah bin Nuwairah (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

I will present a portion of what Hazrat Musleh-e-Maud (ra) has stated regarding the Battle of Qadisiyyah:

“During the time of Hazrat Umar (ra), Yazdegerd, the grandson of Khosrow Parviz ascended to the throne and began to make extensive preparations to fight against the Muslims. In response to this, Hazrat Umar (ra) sent an army under the command of Hazrat Saad (ra) bin Abi Waqas. Hazrat Saad (ra) chose Qadisiyyah as the location for battle and also sent a map of the area to Hazrat Umar (ra). Hazrat Umar (ra) expressed his approval of the location but along with this, instructed that it was his duty to first send a delegation to the King of Iran and invite him to accept Islam. And so, upon receiving this instruction, he sent a delegation to meet Yazdegerd.

“When this delegation arrived at the royal court of the King of Iran, he asked his translator to enquire why they had come and why had they created so much disorder in their land. When he asked them this question, Hazrat Nu‘man (ra) bin Muqarrin, who was the leader of the delegation, stood up and after mentioning the advent of the Holy Prophet (sa), said, ‘The Holy Prophet (sa) has commanded us to spread the message of Islam and invite the entire world to the true faith. In accordance with this commandment, we are here before you and invite you to Islam.’

“Yazdegerd became infuriated at this reply of his and said, ‘You are a nation that are like wild beasts and who eat carrion. If it is owing to hunger and scarcity of provisions that has compelled you to fight then I am willing to grant all of you enough provisions of food and drink that you will be able to comfortably live for the rest of your lives. I shall also provide you with clothes and you can take all of these provisions and return to your country. Why would you want to endanger your lives by engaging in a battle with us?’

“When he finished saying what he had to say, Hazrat Mughirah (ra) bin Zurrarah stood up on behalf of the Muslim delegation and said, ‘Whatever you have said about us is absolutely true. Indeed, we were a nation like wild beasts and would eat carrion. We would even eat snakes, scorpions, locusts and lizards. However, Allah the Almighty bestowed His blessings upon us and sent His Messenger (sa) to guide us. We accepted him and acted in accordance with what he said and as a result, a revolutionary change has taken place within us. Thus, those ills which you have spoken of no longer remain in us and we are not going to be tempted by anything you offer. The battle between you and us has now commenced and the matter will be settled in the battlefield.’”

That is, if he failed to listen to what they had to say and did not wish to accept their invitation and wanted to fight against them, then it would be fine and they would fight against them.

“‘However, the temptation of offering worldly wealth and material cannot deter us from our objective.’

“When Yazdegerd heard this, he became extremely angry and told one of his servants to go and bring a sack of soil. When the sack of soil arrived, he called the leader of the Muslim delegation to step forward and said that since they had rejected his offer, therefore they would receive nothing except for a sack of soil. The companion earnestly stepped forward and lowered his head” as has been mentioned once before as well but this is more detailed “and had the sack of soil placed on his back. He then sharply stood up and they all swiftly made their way out from the royal court. Whilst departing from there, he loudly said to the fellow members of the delegation, ‘Today, the king of Iran has handed us the soil of his land with his own hands.’ They then mounted their horses and raced off.

“When the king heard this, he was shocked and ordered the servants of his royal court to go after them and bring back the sack of soil because giving them the soil of his land with his own hands was a bad omen. However, by then they had travelled far off into the distance.

“In the end, it turned out exactly as they had said and within a few years, Iran came under Muslim rule.”

Hazrat Musleh-e-Maud (ra) further writes:

“How did this extraordinary change come about within the Muslims? This is because the Quranic teachings brought about a revolutionary change in their morals and conduct. It brought an end to their lowly way of life and instead, elevated them to possess the most excellent morals and character.”

(Tafsir-e-Kabir, Vol. 6, pp. 204-205)

This is why they were able to bring about a revolutionary change. Thus, true revolution can only come about by adhering to the teachings of the Holy Quran.

Then, there is the conquest of Homs [Emessa], which took place in 14 AH. Following these events, Hazrat Abu Ubaidah (ra) advanced toward Homs, a well-known city in Syria. Homs held political significance and importance in terms of warfare as well. Homs was situated in Syria between Damascus and Aleppo. There was a large temple in Homs which people visited from far off places and many took pride in worshipping there. Nonetheless, the Byzantines wished to fight and advanced accordingly.

As a result, a great army departed from Homs and met the Muslims at Josiah, but the result was their own defeat. Hazrat Abu Ubaidah (ra) and Hazrat Khalid (ra) bin Walid besieged Homs upon their arrival. There was extreme cold weather and the Byzantines believed that the Muslims would not last long in a battle on the open battlefield. Along with this, reinforcements were also expected from Heraclius. As such, he sent reinforcements from Jazira, but they were intercepted and halted by forces sent by Hazrat Saad (ra) bin Abi Waqas, who was appointed to conquer Iraq.

(Al-Farooq, Allamah Shibli, p. 118-119, Dar al-Isha‘at, Karachi, 1991) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2, p.347)

Historians write that although the Byzantines had footwear made of leather, their feet would lose sensation, while the Companions (ra) and Muslims had ordinary footwear and nothing more.

(Sayyiduna Umar bin al-Khattab (ra) Shakhsiyyat aur kar namey, Muhammad Salabi,p. 734, Maktabah al-Furqan, Khangarh)

Heraclius had promised to assist the people of Homs and after encouraging them to fight, he fled to Rauha. He promised them but then left from there. The people of Homs remained in their fort. They would only fight the Muslims when it was a very cold day.

The Byzantines were in wait for aid from Heraclius and hoped that the Muslims would retreat owing to the severe cold. However, the Muslims remained resolute and the aid of Heraclius did not arrive, i.e. it did not reach the people. Furthermore, the cold weather also passed and so the people of Homs became convinced that it was impossible to challenge the Muslims. Consequently, they wished to enter into a treaty. The Muslims agreed to this and the residents were left in their homes. Like the people of Damascus, they agreed to pay the Kharaj [tax on land for non-Muslims living under Muslim rule] and the jizya [tax on non-Muslim citizens living under Muslim rule]. Hazrat Abu Ubaidah wrote to Hazrat Umar (ra) informing him about the situation. In his reply, Hazrat Umar (ra) instructed the following: “Remain there and gather all the powerful Arab tribes under your flag. Insha-Allah, I will regularly send reinforcements from here.”

(Sayyiduna Umar Farooq A‘zam, Muhammad Husain Haikal, [translated], pp. 331-332, Islami Kutub Khana, Lahore)

The incident of the burning of the Library of Alexandria is often cited with fervour by various orientalists. But what really occurred? An allegation is raised regarding the victory of Alexandria by the opponents of Islam, in particular by Christians, that Hazrat Umar (ra) allegedly ordered for the great library in Alexandria to be burnt down. This allegation is an attempt to create the perception that the Muslims, God forbid, were opposed to literacy, education and knowledge. It is alleged that the Library of Alexandria burned for six months continuously. In truth, from a logical standpoint and on the basis of the narrations, this allegation is entirely false and fictional. Indeed, this is a religion whose founder taught:

طَلَبُ‭ ‬الْعِلْمِ‭ ‬فَرِيضَةٌ‭ ‬عَلَى‭ ‬كُلِّ‭ ‬مُسْلِمٍ

That is, “It is obligatory for every Muslim to seek knowledge.”

(Sunan Ibn Majah, Iftitah al-Kitab fi al-Iman wa Fada‘il al-Sahabah wa al-‘Ilm, Bab Fadl al-Ulama wa al-Hath ala Talab al-Ilm, Hadith 224)

And he also stated:

أُطْلُبُوْا‭ ‬الْعِلْمَ‭ ‬وَلَوْ‭ ‬بِالصِّيْنِ

That is, “Seek knowledge even if you have to travel to China.”

(Kanz al-Ummal, Part 10, p. 138, Kitab al-Bab al-Awwal fi al-Targhib fih, Hadith 28697, Mu‘assisat al-Risalah, Beirut, 1985) Further, the Holy Quran in numerous verses teaches Muslims to ponder, reflect and study. To allege against a religion with the aforementioned teachings that it advocates the burning of libraries and books, is clearly contrary to logic and reason. Aside from this, many academics and researchers, including European and Christian researchers, disprove this allegation and provide evidence that supports the notion that the allegation of Muslims burning the Library of Alexandria is nothing more than a fabricated and false account. Thus, an Egyptian academic, Muhammad Raza, has written in his biography of Hazrat Umar Farooq (ra) that the Library of Alexandria being burned is an allegation cited by Abul Farj Malati, in a book, Mukhtasir Al-Duwal. The author was born in 1226 CE and passed away in 1286 CE.

He writes:

“A person by the name of Yuhanna Al-Nahwi, known by the Muslims as Yahya, was a Coptic priest from the Jacobite sect of Christianity and later on moved away from the concept of trinity. He had requested Hazrat Amr (ra) bin al-Aas for some books of medicine from ‘Khazain-e-Malukiyyat’ [the Library of Alexandria].

“Hazrat Amr (ra) bin al-Aas responded that he would give an answer only after seeking guidance from Hazrat Umar (ra).” This is a completely made-up account, but I am relating it so that its rebuttal can also be presented. “Hazrat Umar (ra) [according to this account] wrote back, ‘If the contents of the books you have requested are in concordance with the Book of Allah, then the Book of Allah is sufficient and the books requested serve no purpose. And if the contents of the books you have asked for are contradictory to the Book of Allah, then such literature is useless to us. Thus, you should get rid of such books.’

Hazrat Amr (ra) bin al-Aas sorted these books in Alexandria and burnt them in a furnace. Over the course of six months, they were fully burned.

“This account is neither found in the history by Al-Tabari, nor in Ibn al-Athir, nor by Yaqubi and Al-Kindi, nor Ibn Abdul Hakam, nor Al-Baladhuri, nor Ibn Khaldun. This has only been cited by Abul Farj without any source, in the middle of the 13th century CE, corresponding to the beginning of the 7th century AH.

“Professor Butler has carried out research with regard to Yuhanna Nahvi and has written that he was not even alive in 642 CE, when the incident relating to the burning of the Library of Alexandria is mentioned. Encyclopaedia Britannica has written that Yuhanna lived at the end of the 5th century and the beginning of the 6th century, whereas we know that the conquest of Egypt occurred at the outset of the 7th century.

“On this basis, Professor Butler is correct to state that Yuhanna had already passed away by then. Further, the person whose reference is being given to support this fabricated incident”, even if, for argument’s sake, it is taken as true although it is false, “this individual in question passed away well before the alleged incident. Further, Dr Hassan Ibrahim Hassan, on the authority of Professor Ismail, in his book, The History of Amr bin al-Aas, writes, ‘The Library of Alexandria did not even exist at the time, because in 47 BC, the armies of Julius Caesar had, without reason, burned down one of two major parts of it. The second part of the library had also disappeared soon after. This occurred on the behest of the bishop Theophilus in the 4th century AD.’

“Professor Butler writes that the narrations of Abul Farj, from a historical standpoint, are mere conjecture and absurd. If the books really had to be burned [by the Muslims] they would have burned it at one time or in one go. If it had taken six months, then many of the books would have been stolen during this time. The Arabs were not known to let such material go to ruin. Gibbon has asserted that Islamic teachings prove contrary to this account for Islam teaches to not burn the books of Jews and Christians obtained during wartime. In terms of Islam’s stance on knowledge, philosophy, poetry, sciences and other branches of wisdom separate from religious teachings, Islam encourages to avail these. In the lands conquered by the Muslims, they never harmed the Churches and associated artefacts, and in fact allowed the non-Muslim subjects to continue practising their faith. On the basis of all of this, can logic or reason conclude that the leader of the faithful would ever have instructed the Library of Alexandria to be burnt down?”

(Sirat Umar Faruq (ra), Muhammad Raza, pp. 294-297, Maktabah Islamiyyah, 2010)

With regard to the conquest of Syria, it is mentioned that in 13 AH, the Byzantines were attacked from various fronts. One of the commanders of the army was Hazrat Yazid bin Abi Sufyan – one of the sons of Abu Sufyan was Yazid who passed away before [the incidents of discord that occurred in Islam]. He attacked from the east of Jordan. Another commander of the army was Hazrat Sharahbeel bin Hasanah who advanced forward from Balqa. The third commander was Hazrat Amr (ra) bin Aas whose army entered Syria from the direction of Palestine. The fourth commander was Hazrat Abu Ubaidah (ra) bin Jarrah who advanced forward with his army from Homs.

Hazrat Abu Bakr (ra) had issued instructions that when all the armies had gathered in one place, Hazrat Abu Ubaidah (ra) would become the commander-in-chief of all the armies. Each army was made up of 4,000 soldiers, whereas Hazrat Abu Ubaidah’s (ra) army consisted of 8,000 soldiers. When the armies were about to depart, Hazrat Abu Bakr (ra) instructed the respective commanders:

“Do not impose hardship upon yourselves, nor on your fellow brothers. Do not express displeasure towards your people and your fellow men. Consult them, uphold justice and keep clear of any cruelty for one who is unjust can never progress and nor witness any kind of success. When you come up against the enemy, never show your back to them for Allah the Almighty has stated:

“‘And whoso turns his back to them on such a day, unless manoeuvring for battle or turning to join another company, he indeed draws upon himself the wrath of Allah, and Hell shall be his abode.’”

This is mentioned in Surah al-Anfal, verse 17. Hazrat Abu Bakr (ra) then further stated,

“If you are granted victory over the enemy; do not kill any children, the elderly or women. Furthermore, do not kill any animal and nor break the covenants you make.”

Hazrat Sa‘d (ra) participated in all the battles alongside the Holy Prophet (sa), including the Battles of Badr, Uhud, Khandaq, the Treaty of Hudaybiyyah, the Battle of Khaybar and the Conquest of Mecca. He was one of the most skilled archers from among the companions of the Holy Prophet (sa).

(Al-Tabaqaat-ul-Kubra, Vol. 3, p. 105, Sa‘d (ra) bin Abi Waqas Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 1990)

Regarding Hazrat Sa‘d (ra), it is mentioned in a narration that at one point during one of the battles in which the Messenger (sa) of Allah was also present, nobody was left with the Messenger (sa) of Allah except Hazrat Talha (ra) and Hazrat Sa‘d (ra).

(Sahih Muslim, Kitab-ul-Fazail al-Sahaba, Hadith no. 2415)

How did the conquest of Masabzan take place? Regarding this battle, it is mentioned that Hazrat Hashim bin Utbah, who was the commander-in-chief of the army at Jalula, returned to Madain whilst Hazrat Saad (ra) was residing there. They received news that a Persian army under the command of Azeen, son of Hormuzan, was heading towards open plains to confront the Muslims. Hazrat Saad (ra) reported this to Hazrat Umar (ra). Hazrat Umar (ra) ordered for an army to be sent under the command of Dirrar bin Khattab, with Ibn Hudhail to be sent as an advance guard and Abdullah bin Wahab Rasibi and Mudarib bin Fulana Ijli as commanders of the flanks. The Muslim army left to confront the Iranians and met the enemy near the plains of Masabzan. The battle took place at a place called Handaf and the Iranians were defeated; the Muslims advanced ahead and captured Masabzan. The residents of Masabzan began fleeing the city, but Dirrar bin Khattab invited them to live in peace within their city. They accepted the invitation and returned to their homes.

(Tarikh al-Tabari, Vol. 2, p. 475, Dar al-Kutub al-Ilmiyyah, Beirut, 1987)

Baladhuri has stated a different narration with regard to the conquest of Masabzan; in one narration it is stated that Abu Musa Ash‘ari captured the city on the return from the Battle of Nahavand without fighting.

(Maqalah ‘Tarikh Islam bi ahd Hazrat Umar (ra), Syed Mir Mahmood Ahmad Nasir Sahib, p. 120) (Futuh al-Buldan, Allamah Baladhari, p. 185, Dar al-Kutub al-Ilmiyyah, Beirut, 2000)

There is also a tradition that the Holy Prophet (sa) had given Islam’s first flag to Hazrat Hamza (ra), but there are other traditions that the expeditions led by Hazrat Abu Ubaidah (ra) and Hazrat Hamza (ra) were sent simultaneously, which castes some doubt over it. In any case it is established that Hazrat Hamza (ra) was the standard bearer of the Holy Prophet (sa) in the Battle of Banu Qainuqah in 2 Hijrah.

(Sirat Ibn-e-Hisham, p. 283, Bab Sariyatu Hamza, Daru Ibn Hazm, 2009, Beirut)

With regards to the Battle of Hamra al-Asad, it is written that the Holy Prophet (sa) returned from the [Battle of] Uhud on a Saturday. On Sunday, at the time of Fajr, Hazrat Bilal (ra) gave the call for prayer and sat down, waiting for the Holy Prophet (sa) to come out. In the meantime, Hazrat Abdullah bin Amr bin Auf Muzani came looking for the Holy Prophet (sa). When the Holy Prophet (sa) came out, Abdullah stood up and informed him that he was returning from his family, while he was in Malal, the Quraish had set up a camp there. Malal is the name of a place on the way to Mecca, located at a distance of 28 miles from Medina.

Furthermore, he said that he heard Abu Sufyan and his companions saying, “You all achieved nothing! You caused them harm (i.e. you harmed the Muslims) and you caused them pain, but then you left them and did not annihilate them.” The disbelievers responded, “There are still numerous prominent individuals among them (i.e. from among the Muslims), who will gather against you. Hence, let us return and destroy those individuals who are left behind.” Safwan bin Umayyah was sitting among the disbelievers and he stopped them from doing this and said, “Oh my people! You should refrain from doing this as they have already fought you and I fear that those who were previously unable to join the battle will now join them in order to fight you. You should return as victory is yours and I fear that if you return [to confront them], you will suffer defeat.”

Upon this, the Holy Prophet (sa) called for Hazrat Abu Bakr (ra) and Hazrat Umar (ra) and informed them of what this companion, Muzani had told him. In reply, both of them submitted, “O Messenger (sa) of Allah! Let us advance towards the enemy so that they will not be able to attack our children!” When the Holy Prophet (sa) had completed the morning prayer, he gathered the people and said to Hazrat Bilalra to announce, “The Messneger (sa) of Allah is commanding you to advance towards the enemy and only those individuals should set out with us, who had joined us in battle the previous day (that is, only those who were present in the Battle of Uhud).”

The Holy Prophet (sa) asked for his flag, which had been tied up since the previous day and had not been opened again. The Holy Prophet (sa) handed this flag to Hazrat Ali (ra). It is also recorded that the flag was given to Hazrat Abu Bakr (ra).

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], pp. 308-309) (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 5 [Beirut, Lebanon: Dar Ihya al-Turath al-’Arabi], p. 225)

Nevertheless, when this convoy of Muslims reached Hamra al-Asad, which is located at a distance of eight miles from Medina, the idolaters became fearful and. abandoning the idea of going to Medina. they instead headed towards Mecca.

(Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiq (ra) aur Karname [Pakistan: Maktabat al-Furqan], p. 113)

With regard to the Battle of Hamra al-Asad, it is reported that after the Battle of Uhud, the Holy Prophet (sa) returned to Medina. The disbelievers headed towards Mecca; however, the Holy Prophet (sa) received news that the Quraish were planning to attack [the Muslims] once again. Thus, the Holy Prophet (sa) set out with his companions to a place called Hamra al-Asad. Hamra al-Asad was situated eight miles from Medina. I will narrate a part of what Hazrat Mirza Bashir Ahmad Sahib (ra) has written with regard to the expedition of Hamra al-Asad:

“Although the army of the Quraish had apparently taken to Mecca, it was apprehended that this move may be a plot to catch the Muslims off guard, and suddenly return to attack Medina. Hence, on this night, an arrangement was made for security in Medina and the Companions particularly stood guard all night long at the residence of the Holy Prophet (sa). The next morning it was discovered that this apprehension was not mere speculation, because prior to Fajr Salat, the Holy Prophet (sa) received news that the army of the Quraish had stalled at a few miles from Medina and a heated debate was taking place amongst the chieftains of Mecca, that making use of this victory, why not attack Medina. Some of the Quraish were taunting one another saying, ‘You did not kill Muhammad (sa), nor did you take the Muslim women as slaves, nor did you seize their wealth and possessions; rather, when you gained dominance over them and received the opportunity to destroy them completely, you just left them and turned back, so that they may collect strength again. There is still time, let us return and attack Medina and uproot the Muslims once and for all.’

“In contrast to this, the others argued, ‘You have attained victory. Consider this to be good fortune enough and return to Mecca, lest we lose this repute as well, and this victory is turned to defeat…’

Ultimately, however, the opinion of the passionate ones prevailed and the Quraish prepared to set back to Medina. When the Holy Prophet (sa) was informed of these events, he immediately announced that the Muslims should prepare, but along with this he also ordered that except for those people who had participated at Uhud, no one else should set out with them.”

(Yaqut Ibn Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 2, Hamra al-Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 346) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 504-505)

It is also mentioned in narrations that when the Holy Prophet (sa) learned of this discussion between the Quraish, the Holy Prophet (sa) called Hazrat Abu Bakr (ra) and Hazrat Umar (ra) and informed them of the matter. Both of them advised that they ought to go after the enemy.

(Al-Waqidi, Kitab al-Tarikh wa al-Maghazi [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2013], p. 278)

[Hazrat Mirza Bashir Ahmad Sahib (ra) continues:]

“As such, the warriors of Uhud, most of whom were wounded, tied up their wounds and betook to the company of their Master. It is written that on this occasion, the Muslims set out with such joy and zeal, as if they were a triumphant army which sets out in pursuit of the enemy.

“After travelling a distance of eight miles, the Holy Prophet (sa) reached Hamra al-Asad […] Now that it was evening time, the Holy Prophet (sa) instructed that camp be set up at this very location. He further instructed that fires be lit at different places throughout the plain. As such, in no time, 500 fires were lit in the plain of Hamra al-Asad, which struck awe into the heart of any spectator from afar.

“Most probably, on this occasion, an idolatrous chief of the Khuza‘ah tribe named Ma‘bad presented himself before the Holy Prophet (sa) and offered his condolences for those who had fallen at Uhud, whereafter he continued on his way. On the following day, when he reached Rauha, lo and behold, he found the army of the Quraish encamped there and that preparations were underway to return to Medina. Ma‘bad went to Abu Sufyan at once and said:

“‘What are you about to do? By God, I have just left behind the army of Muhammad (sa) at Hamra al-Asad, and never before have I seen such an awe-inspiring army. They are so passionate due to their regret for the defeat at Uhud that they shall reduce you to ashes on sight.’

“Abu Sufyan and his followers were so awe-struck by these comments of Ma‘bad, that they abandoned the idea of returning to Medina and made haste to Mecca at once. When the Holy Prophet (sa) received news that the army of the Quraish had fled in this manner, he thanked God and said, ‘This is the awe of God, which He has struck into the hearts of the disbelievers.’ After this, the Holy Prophet (sa) remained in Hamra al-Asad for another two or three days.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 504-505)

Then, with regard to the assault launched against the people of Rabazah, it is recorded:

“After making all the arrangements, Hazrat Abu Bakr (ra) departed for Dhu Hissah and Dhul Qassah. Dhul Qassah is a place located at a distance of 40 miles from Medina. Nu‘man (ra), Abdullah (ra) and Suwaid (ra) were in their positions when Hazrat Abu Bakr (ra) came upon the people of Rabazah at Abraq. A severe battle ensued. Ultimately, Allah caused Harith and Auf to be defeated, all of whom were the chieftains of the tribes of Murrah, Tha‘labah and Abs. And Hutaiyah was captured alive. For a few days, Hazrat Abu Bakr (ra) remained in Abraq, and transformed that lush green land of Abraq into the grazing grounds for the horses of the Muslims. After facing defeat in this battle, the people of Banu Abs and Banu Zubyan convened with Tulaihah, who had travelled from Samira to Buzakhah where he took refuge. Buzakhah is the name of a spring of the people of Banu Asad. It is at this place that a great battle took place between Hazrat Abu Bakr (ra) and Tulaihah Asadi.”

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 256) (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 236) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1, pp. 284-285)

After the conquest of Syria, Hazrat Amr bin Aas (ra) led the conquest of Egypt. When Hazrat Amr bin Aas (ra), the conqueror of Egypt, decided to attack Alexandria, he set up camp to the south of Alexandria along the edge of the River Nile. For this reason, that area is known as Fustat. Later it was developed into a city and the more recently developed part of that city is today known as Cairo.

When the Muslim besieged the Fustat, Hazrat Amr bin Aas (ra), observing the strong fortification of the fortress and his lack of soldiers in his army, sent a request to Hazrat Umar (ra) to send reinforcements. Subsequently, Hazrat Umar (ra) sent an army of 10,000 soldiers and four generals. Hazrat Umar (ra) also stated that each general was equivalent to 1,000 soldiers and Hazrat Zubair (ra) was one of those four generals.

When Hazrat Zubair (ra) arrived, Hazrat Amr bin Aas (ra) assigned him to oversee the arrangements of the siege. Hazrat Zubair (ra) mounted on a horse and took an inspection of the fortress and then arranged the armies. He assigned the cavalry and the infantry their respective positions and then ordered the catapults to pelt the fortress with rocks. The siege lasted for seven months but with neither any conclusive victory, nor loss as the outcome.

One day, Hazrat Zubair (ra) stated that he would sacrifice himself for the Muslims and with this drew his sword and climbed the ladder and stood on top of the outer wall of the fortress. A few other companions climbed with him and all of them raised the slogan of takbir [Allah is the greatest], the rest of the army also raised the slogan in such a forceful voice that the floor of the fortress began to reverberate. The Christians thought that perhaps the Muslims had entered into the fortress and thus fled in a state of utter perplexity. Hazrat Zubair (ra) then came down from the outer wall and opened the door of the fortress and the entire Muslim army marched through.

(Roshan Sitarey, Ghulam Baari Saif Sahib, Vol. 2, pp. 54-55), (Mu‘jamul Buldan, p. 259, al-Faisal Urudu Bazaar, Lahore, 2013)

In Jumadi-ul-Ula 2 AH, the Holy Prophet (sa) assembled a party of eight Muhajireen under the command of Hazrat Sa‘d bin Abi Waqas (ra) and sent them to Kharrar to obtain intelligence about the Quraish. Kharrar is an area in the Hijaz, located near Ju‘fah. They reached there but did not confront the enemy.

(Mu‘jamul Buldan, Vol. 2, pp. 400, Dar-ul-Kutub al-Ilmiyyah, Beirut) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 329-330)

In relation to what the condition was of those delegations who refused to pay the Zakat and were now returning from Medina after having seen Hazrat Abu Bakr (ra) take this stand, one historian says:

“When these delegations saw Hazrat Abu Bakr’s (ra) resolve, they left Medina and returned. However, as they were leaving Medina, they were contemplating two matters. Firstly, no discussion in relation to not paying the Zakat would be fruitful. The Islamic injunction in this regard was clear and it did not seem possible that the Khalifa would change his stance and resolve, especially as the Muslims agreed with his view and were ready to support him as the matter had become clear and evident to them. Secondly, in order to take advantage of the weakness and lack of numbers of Muslims they would launch such a severe attack on Medina, which would topple the Muslim government and put an end to this religion.”

(Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiq (ra) shakhsiyyat aur Karname [Muzaffar Garh, Pakistan: Maktabat al-Furqan], p. 278)

This was the view they held. They believed that in this way, they would be able to finish their religion and conquer them.