The Muslim Conquests in Syria and Iraq: Fihl, Baisân, Beirut and the Battle of Kaskar

The Battle of Fihl

Providing Yazid bin Abu Sufyân (رَضِيَ ٱللَّٰهُ عَنْهُ) with a strong contingent, Abu Ubaidah proceeded from Damascus to Fihl where Saqlar bin Mikhraq, the noted general of Heraclius was lying with a few hundred thousand soldiers. Before leaving Damascus, Abu Ubaidah (رَضِيَ ٱللَّٰهُ عَنْهُ) had given the advance-guard to Khâlid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ), the middle to Shurahbil bin Hasanah (رَضِيَ ٱللَّٰهُ عَنْهُ), the right wing to Amr bin Âs (رَضِيَ ٱللَّٰهُ عَنْهُ) and lead the left wing himself, while Dirâr bin Azwar (رَضِيَ ٱللَّٰهُ عَنْهُ) was given charge of the cavalry and Iyâd bin Ghanam (رَضِيَ ٱللَّٰهُ عَنْهُ) that of the infantry. Every commander camped at the place of his own choice.

The Romans attacked the middle portion of the Muslim army in night. Shurahbil bin Hasanah (رَضِيَ ٱللَّٰهُ عَنْهُ) came out in full force and fervor. The din and bustle of military movements made the Muslim commanders rush to the scene of fighting with their troops. The fierce and hot battle continued day and night for a couple of days. At last, the Romans fled the field leaving eighty thousand men including the Roman general Saqlar dead, and a large quantity of booty. After Fihl, the Muslim army marched to Baisân.

Conquest of Baisân

Here also they anticipated a fierce fight. The Muslim army laid siege to the city and the fort. In the meantime Abu Ubaidah (رَضِيَ ٱللَّٰهُ عَنْهُ) was informed that a Roman general had marched at the head of a huge army to restore Damascus. Abu Ubaidah (رَضِيَ ٱللَّٰهُ عَنْهُ) dispatched a squad of horsemen headed by Khâlid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ). Yazid bin Abu Sufyân (رَضِيَ ٱللَّٰهُ عَنْهُ), the governor of Damascus had moved forward to take on the Romans when the detachment led by Khâlid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ) attacked from the rear, with the result that not a single Roman soldier was able to save his life. At last, the people of Baisân made an offer of peace, which was immediately granted by the Muslim general and a governor was installed there. Abu Ubaidah (رَضِيَ ٱللَّٰهُ عَنْهُ) then sent Abul-A'war As-Sulami at the head of a division to Tabariyah where the Muslim forces won victory without fight.

Conquest of Saida, Irqah and Beirut

Soon after exercising full control over Damascus, Yazid bin Abu Sufyân sent his brother, Mu’âwiyah (رَضِيَ ٱللَّٰهُ عَنْهُ) bin Abu Sufyân to Irqah at the head of a squadron who conquered Irqah without facing any resistance. Yazid then turned to Saida, Habil and Beirut, and these territories easily yielded to the Muslim attack. Thus, Damascus and the entire territory of Jordan came under the control of the Muslims.

Campaigns in Iraq

The smashing victory in Yarmuk led the Muslim army to conquer all of Syria. Now, they were looking forward to conquer Hims, the seat of Heraclius.

First Deed of Abu Ubaid bin Mas'ud (رَضِيَ ٱللَّٰهُ عَنْهُ)

As mentioned above, in the very first week after assuming the caliphate, Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) dispatched Muthanna bin Hârithah, Saad (رَضِيَ ٱللَّٰهُ عَنْهُ) bin Ubaid, Sulait bin Qais and Abu Ubaid bin Mas'ud to Iraq. Even though Abu Ubaid bin Mas'ud (رَضِيَ ٱللَّٰهُ عَنْهُ), the commander-in-chief of the Iraqi forces, left Al-Madinah along with Muthanna bin Hârithah (رَضِيَ ٱللَّٰهُ عَنْهُ), he stopped to take with him men from the Arab tribes along the way and made brief halts at different places, he reached Iraq one month after Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ). On reaching Hirah, Muthanna bin Hârithah (رَضِيَ ٱللَّٰهُ عَنْهُ) saw with anxiety that the Persians had roused all the Iraqi chiefs against the Muslims and Rustam, the governor of Khurâsan, had taken his position in Madâ'in after making massive military preparations. With the arrival of Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ), Rustam sent a large army to combat him. Rustam sent another huge army to Kaskar headed by Narsi, a very brave and experienced general of the royal family. The third strong army he entrusted to Jâbân and sent it towards the Euphrates, they pitched their camp at Namâriq. Muthanna bin Hârithah (رَضِيَ ٱللَّٰهُ عَنْهُ) on the other hand came out from Hirah and camped at Khaffân.

Meanwhile Abu Ubaid bin Mas'ud (رَضِيَ ٱللَّٰهُ عَنْهُ) arrived and took charge of the entire Muslim army. He left Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ) at Khaffân entrusting him with the command of the Muslim cavalry and he launched a massive attack on Jâbân at Namâriq and tore apart their ranks, with the result, the Persians fled the battlefield. Jâbân was captured by a Muslim soldier, Matar bin Fiddah, who did not recognize him as Jâbân, the Persian general. Taking advantage of this, Jâbân offered him two valuable slaves in return for his freedom. He was freed but another Muslim soldier caught him for he knew he was Jâbân, the Persian general. He was produced before Abu Ubaid bin Mas'ud (رَضِيَ ٱللَّٰهُ عَنْهُ) with the report that he, the Persian general, had obtained safety by fraudulent means. Abu Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) probed the matter and found to his satisfaction that the Persian general was given peace and safety by a Muslim soldier. Thus, Abu Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) released Jâbân who joined his people at Kaskar.

Conquest of Kaskar

Narsi was already encamped at Kaskar with thirty thousand soldiers. Now Jâbân and his defeated army also joined him. Informed of the crushing defeat of Jâbân, Rustam dispatched from Madâ'in in a huge army headed by a noted general, Jâlinus.

Abu Ubaid bin Mas'ud Thaqafi (رَضِيَ ٱللَّٰهُ عَنْهُ) engaged Narsi in battle before the arrival of reinforcements from Madâ'in. Two subordinate generals of the royal family had been entrusted with the right and left flanks and the main body of the army. In the Muslim army, the center was under the command of Abu Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) while the right wing was headed by Saad (رَضِيَ ٱللَّٰهُ عَنْهُ) bin Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ), the left wing by Sulait bin Qais (رَضِيَ ٱللَّٰهُ عَنْهُ) and the advance guard by Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ). The battle soon became fierce. When Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ) found the battle dragging on, he severed his column from the army and launched a sudden attack from the rear on the Persian army after making a circle of about eight miles. Narsi was caught unaware. However, he turned a contingent towards the back. But a massive attack from Saad (رَضِيَ ٱللَّٰهُ عَنْهُ) bin Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) created chaos in the enemy ranks. Both Saad (رَضِيَ ٱللَّٰهُ عَنْهُ) bin Ubaid and Abu Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) went deep into the heart of the Persian troops and had Narsi within their range. In view of the situation the other Muslim fighters also plunged deep into the enemy ranks with the cry of Allâhu Akbar (Allâh is the Most Great).

The Persians could not withstand the assault and gave up fighting particularly when they found Narsi retreating. Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ) chased the fugitives and the rest of the Muslim army took a large number of the enemy as captives and captured their camps and bazaars. After finishing this arduous task, Abu Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) sent Muthanna, Asim (رَضِيَ ٱللَّٰهُ عَنْهُ) and Sulait (رَضِيَ ٱللَّٰهُ عَنْهُ) to clear the surrounding areas of the Persian troops, and they did their job adequately and appreciably.

The Banishment of Najrân Christians and the Muslim Conquest of Damascus

Banishment of the Najrân Christians

Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) asked Ya‘la bin Umayyah to go to Yemen and tell the Christians of Najrân to leave the country and that they would be provided with land that was more fertile plus other facilities in Syria.

Some narrow-minded persons hold this banishment of the Christians as an unjust step. However, these people ignore the evil designs and conspiratorial activities of the Jews of Al-Madinah injurious to the Muslim cause. They overlook how they incited the Romans to invade Al-Madinah. The Christians of Najrân were playing the same role against the Muslims in that area. Since the Prophet (صلى الله عليه وآله وسلم) was well-aware of the usurious and anti-Islamic activities of the Jews and the Christians of Al-Madinah and Najrân, he wanted them to be driven off Arabian soil lest their evil habits made inroads into the Muslim society. The agreement signed by the Prophet (صلى الله عليه وآله وسلم) and the Najrân Christians included as one of the conditions that they would give up the practice of usury but they failed to implement it. Thus, they deserved such an extreme step by involving themselves in collaboration with the Romans on one hand and hatching conspiracies against the Muslims on the other. We so often come across in history books, newspapers and magazines how people have been or are now being exiled by the civilized nations forcing them to leave hearth and home, wealth and property, they are even indulged in the mass killings also on a very large scale. In comparison to these exiles and brutal killings, the exile of the Christians of Najrân was very humane.

Conquest of Damascus

After a major defeat at the hands of the Muslim troops in the battle of Yarmuk, the Roman soldiers took to their heels and stopped only at Fihl. Heraclius shocked and disappointed issued fresh orders for the Roman soldiers to assemble again. Damascus was refortified and large reinforcements from Palestine and Hims were arranged. Nastas bin Nasturas was appointed the commander-in-chief of the Syrian forces. Mâhân, the governor of Damascus was already there.

The Muslim army was still in Yarmuk. Abu Ubaidah bin Jarrâh dispatched the Iraqi detachment accompanied by Khâlid bin Walid to Iraq under the command of Hâshim bin Utbah as per the orders of the Caliph. He sent a contingent towards Fihl and the rest of the army was divided into a number of divisions. A column was sent under the command of Dhul-Kala‘ to obstruct the movement of the Roman reinforcements from Hims to Damascus, and another column was sent to stop them marching from Palestine to Damascus. Abu Ubaidah himself proceeded to Damascus at the head of the remaining troops. He conquered Ghutah before reaching Damascus and then laid a siege around the city in the last of Rajab 13 AH. Although the city contained a large garrison, the Romans could not muster enough courage to face the Muslims in the open. They had to take refuge in their strong fortifications and use defensive means of war. Abu Ubaidah bin Al-Jarrâh camped at Al-Jâbiah gate while Khâlid bin Walid and Amr bin Al-Âs (رَضِيَ ٱللَّٰهُ عَنْهُ) moved towards Tuma gate, and Shurahbil bin Hasanah and Yazid bin Abu Sufyân appeared respectively at Farâwis, and Saghir and Kisân gates. Thus, Damascus was besieged on all sides. At times the besieged Romans hurled stones through catapults and shot arrows at the Muslim soldiers, which were countered effectively and without delay. The siege dragged on for about six months. The reinforcements dispatched by Heraclius to Damascus were effectively intercepted by Dhul-Kala‘. At last, the people of Damascus lost hope of Heraclius’ help and their zeal for battle began to dissolve. Abu Ubaidah on being informed of their distress and despair, issued orders to all the commanders to launch a full-scale attack the next morning.

When the besieged Romans came to know of the next step of the Muslim army, a deputation appeared before Khâlid bin Walid at Tuma gate and sought peace, which the Muslim commander immediately granted and entered the city without any fight. The peace document written by Khâlid bin Walid is given below:

“Khâlid bin Walid has made concessions for the people of Damascus that they will be granted peace on the entry of the Islamic army into Damascus and their lives, properties and churches would remain safe and intact. Moreover, neither fortifications of the city nor the houses will be demolished nor any member of the Islamic force will be allowed to reside in any house. The Muslims and their Caliph will practice nothing but good to the people of Damascus while they keep paying the Jiziyah (tax).”

About the same time that Khâlid bin Walid entered the city with the peace agreement, other commanders and their men forced into the city through ladders and by breaking the gates open. Khâlid and Ubaidain came across each other in the middle of the city. Abu Ubaidah claimed that he had conquered the city with his sword while Khâlid argued that he had seized it through the process of peace.

Some narratives lend support to the view that even if the peace agreement was signed at the request of Mâhân, the governor of Damascus, he also wanted to see the might of the Muslim forces. If the Muslim assault met with failure, their defensive efforts would continue not caring the least for the peace document with Khâlid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ), but if the Muslim campaign was crowned with success and they made their entry by force, these documents would come to their rescue. When the two commanders met in the middle of the city, the question that came up was whether the city was peacefully seized or conquered by force. Some people argued the point that since Khâlid (رَضِيَ ٱللَّٰهُ عَنْهُ) was simply a commander, he had no right to write a peace document when the commander-in-chief was there to take a final decision. However, Abu Ubaidah bin Jarrâh (رَضِيَ ٱللَّٰهُ عَنْهُ) rejected this point by saying that if peace or shelter was provided even by an ordinary member of the army, it applied to everyone. He declared peace to prevail in the entire city according to the peace document of Khâlid (رَضِيَ ٱللَّٰهُ عَنْهُ) and every point therein was handled with due care. The citizens of Damascus enjoyed perfect peace. Yazid bin Abu Sufyân (رَضِيَ ٱللَّٰهُ عَنْهُ) was appointed as the governor of Damascus who not only brought peace to the city but let the Roman soldiers go at will.

Umar Farooq رضي الله عنه: Beginning of His Caliphate, Khalid bin Walid’s Deposition and Early Military Decisions

Physical Features of Umar:

He was fair-complexioned inclined to redness. He was so tall that he appeared to be riding while walking on foot. His cheeks were deficient in flesh; beard was thick, moustache noticeable and baldness in the frontal part of the head. Ibn Asâkir relates: “Umar was tall and solid with color inclined to redness, cheeks pressed, moustache noticeable with a red halo. His mother was the sister of Abu Jahl and hence Umar called him maternal uncle.”

Important Events of the Fâruqi Caliphate

The Muslims at large took Bai‘ah (oath of allegiance) at the hand of Umar in Al-Madinah on Tuesday, 23rd of Jumada Al-Ukhra, 13 AH. Abu Bakr had issued the following instructions to Umar after the arrival of Muthanna on 22nd of Jumada Al-Ukhra, 13 AH, and hearing from him the account of affairs:

“I am sure to pass away today. Thus, you will dispatch Muthanna for fighting tomorrow before the end of the day. No suffering whatsoever should hold you back from carrying out the religious tasks and the Commands of Allâh the Almighty. You have seen what I did after the death of the Prophet (صلى الله عليه وآله وسلم) even though it was the greatest calamity for us. When the Syrians are conquered, make it a point to send back the Iraqis to Iraq for they know their own business very well and they are at ease only in Iraq.”

The above words make it amply clear that from the day the Prophet (صلى الله عليه وآله وسلم) made his final departure to the day of his own last journey, every moment of his life was devoted to Divine duties. He made no will concerning his wives and children.

After accepting the oath of allegiance for his caliphate, Umar aroused in the people the fervor for taking part in Jihâd, but they made no response and this state of indecision continued for three days. Abu Ubaid bin Mas‘ud Thaqafi offered his name for Iraq on the fourth day. He was then followed by Saad (رَضِيَ ٱللَّٰهُ عَنْهُ) bin Ubaid Ansâri, then by Sulait bin Qais and many others. Thus was formed a large detachment for Iraq. Umar appointed Abu Ubaid bin Mas‘ud as commander for he was the first to show his readiness. He accompanied Muthanna to Iraq. The three-day silence of the people over joining the Iraqi detachment led the historians to think that the people were unmoved because they were unhappy over the dismissal of Khâlid bin Walid by Umar when he took charge of the caliphate.

However, this is a wrong and baseless notion. Nobody opposed the step taken by Umar. Moreover, no historian has ever mentioned the unhappiness of the people and how this unhappiness was resolved. This is rather derogatory to the high status and pious position that the Companions of the Prophet (صلى الله عليه وآله وسلم) enjoyed. It is a fact that almost every one of them was always inclined to fight in the way of Allâh. However, each of them was waiting for the other to take upon himself the responsibility of the campaign. The reason given by these historians does not hold true and is illogical because the people were encouraged to join the campaign and their initial lack of response occurred before Khâlid bin Walid was deposed as commander.

Khâlid bin Walid Deposed

Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) had sent Khâlid bin Walid to Syria as the supreme commander of the Muslim army. He was a warrior of the very highest caliber and matchless as a commander. Khâlid was also the commander-in-chief in Iraq at the same time. His amazing valor and military acumen had left the Persian Court and Sassanid Empire shocked and bewildered. The Roman Empire also needed the same treatment, therefore, Abu Bakr had sent him to the Syrian front as the commander-in-chief of the Muslim army, and his decision proved to be right. He gave them such a crushing defeat on the battlefield of Yarmuk that the Roman Empire’s back was broken. Now the time had come for a decisive battle between the two forces and so the Muslim army was urgently in need of a commander not only well-versed in the art of warfare but also a statesman of wide experience and broad vision.

Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) did not disapprove of Khâlid’s martial abilities. However, he considered him a little careless and was, therefore, apprehensive that his lack of caution could possibly cause the Muslims a set back. Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) also shared the anxiety of Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ). However, he considered Khâlid as the most suitable for the initial campaigns in Syria and Iraq. To him as a whole, his strong points were more than the weak ones. But, since, this purpose had already been achieved, his continuation as the supreme commander was no longer necessary. Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) used to say: “May Allâh the Almighty show mercy to Abu Bakr, he sheltered the command of Khâlid bin Walid, for he instructed me during his last hours about the commanders fighting along with Khâlid in Iraq but uttered not a word about Khâlid.”

It is then clear that the steps taken by Umar were not against the will of Abu Bakr. Besides, the very first act of Umar could not have negated the policy of the Caliph whom he held in the highest esteem after the Prophet (صلى الله عليه وآله وسلم). Historians generally miss the point that Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) had taken permission from Usâmah to keep Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) with him solely to seek his advice in state affairs, and this enviable position Umar enjoined till the last breath of the departed Caliph.

But those who happen to have a superficial look over the matter, attach wrong meaning to it. Umar objected to some of Khâlid’s careless acts and decisions no doubt, but his disapproval never made him cross the limits of Shari‘ah (Divine codes). The man who gave free expression to his will that everyone among the captives of the battle of Badr be killed by his own relative could not be accused of nourishing a personal grudge against anybody. This is a calumny of the worst nature against the tower of righteousness that Umar was.

By deposing Khâlid bin Walid, Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) has set a shining example of preferring Faith to this material world of ours. Khâlid accepted the orders of his deposition without question and continued to serve the new commander. Whenever the question of devaluing one’s own self-importance for the sake of Divine service will be raised, we have the name of Khâlid bin Walid to present. This exemplary supreme sacrifice of Khâlid bin Walid, the Sword of Allâh, far exceeds his amazing and soul-stirring deeds of valor and military genius in the battlefield where he was always victorious and never tasted defeat in his entire career as a warrior. Both his martial deeds and sense of Divinity and loyalty to the Chief of the believers are deeds of Khâlid bin Walid that we can all be proud of Some historians have argued a very delicate point that Khâlid bin Walid was deposed because Umar wanted to infuse in the mind of the believers that victories were achieved because of Allâh’s help, and not through any commander however valiant and seasoned he might be. This viewpoint also lends support to the replacement of Muthanna bin Hârithah by Abu Ubaid bin Mas‘ud. The Muslim Ummah is sure to achieve its past glory in the world even today if such examples of unity, integrity, loyalty and sacrifice are followed.

Among the foremost military services of Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) after assuming the caliphate was the deposition of Khâlid bin Walid as the supreme commander of the Muslim army in Syria and his replacement by Abu Ubaidah bin Al-Jarrâh. The order was immediately obeyed. However, after handing over the charge of commander-in-chief of the Syrian army to Abu Ubaidah, under him Khâlid bin Walid displayed gallantry and military skill of such a high degree that historians are still wanting in words to describe them. He not only fought more efficiently and relentlessly under the command of Abu Ubaidah, he also gave him valuable and expert advice whenever needed. History has no other example to offer in the annals of military service to compare with what Khâlid bin Walid did as the deposed commander of the same army. It only happened simply because of a high sense of duty to Allâh, a deep love for His religion and a profound attachment to His slaves.

The next job the Caliph did was the installation of Abu Ubaid bin Mas‘ud as the commander-in-chief of the entire Muslim army in Iraq. The third order of the Chief of the believers came in the form of dispatching Ya‘la bin Umayyah to Yemen to fulfil the last will of the Prophet (صلى الله عليه وآله وسلم) to drive out every Jew and Christian from the soil of Arabia. It was not accomplished during the caliphate of Abu Bakr owing to the uprisings and attacks that needed immediate attention.

Umar Farooq رضي الله عنه: His Lineage, Acceptance of Islam, Virtues and Remarkable Excellences

Governors of the Siddiqi Caliphate

The Trustee of the believers, Abu Ubaidah bin Al-Jarrah (رَضِيَ ٱللَّٰهُ عَنْهُ) was in charge as public exchequer, Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) looked after the Department of Justice and Uthman and Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) were entrusted with the administrative work and correspondences. In the absence of one, the next would take over the responsibility. Attab bin Usaid (رَضِيَ ٱللَّٰهُ عَنْهُ) was the governor of Makkah who passed away the day Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) breathed his last. The governor of Ta'if was Uthman bin Abul-As (رَضِيَ ٱللَّٰهُ عَنْهُ). Sana'a was governed by Muhajir bin Umayyah (رَضِيَ ٱللَّٰهُ عَنْهُ) and Hadramout by Ziyad bin Labid (رَضِيَ ٱللَّٰهُ عَنْهُ). Khaulan province was governed by Ya'la bin Umayyah (رَضِيَ ٱللَّٰهُ عَنْهُ), Yemen by Abu Musa Ash’ari (رَضِيَ ٱللَّٰهُ عَنْهُ), Janad by Mu'adh bin Jabal (رَضِيَ ٱللَّٰهُ عَنْهُ), Bahrain by Ala' bin Hadrami (رَضِيَ ٱللَّٰهُ عَنْهُ), Dumat-ul-Jandal by Iyad bin Ghanam (رَضِيَ ٱللَّٰهُ عَنْهُ) and Iraq by Muthanna bin Harithah (رَضِيَ ٱللَّٰهُ عَنْهُ). Abu Ubaidah bin Al-Jarrah (رَضِيَ ٱللَّٰهُ عَنْهُ) was later sent to Syria as the commander of the Muslim forces, while Yazid bin Abu Sufyan, Amr bin Al-As, Shurahbil bin Hasanah (رَضِيَ ٱللَّٰهُ عَنْهُ) were already engaged in Syria as commanders of various Muslim detachments. Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ) was the commander-in-chief of the Muslim army during the Siddiqi Caliphate.

Wives and Children

Abu Bakr's first wife was Qutailah bint Abdul-Uzza who gave birth to Abdullah bin Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) followed by Asma' bint Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ), the mother of Abdullah bin Zubair (رَضِيَ ٱللَّٰهُ عَنْهُ). From Umm Ruman (رَضِيَ ٱللَّٰهُ عَنْهُ), the second wife, were born Abdur-Rahman bin Abu Bakr and Aishah Siddiqah (رَضِيَ ٱللَّٰهُ عَنْهُ). When Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) was converted to Islam his first wife refused to follow suit and was immediately divorced. The second wife, Umm Ruman (رَضِيَ ٱللَّٰهُ عَنْهُ) accepted Islam. After being converted to Islam, Abu Bakr married Asma'a bint Umais (رَضِيَ ٱللَّٰهُ عَنْهُ), the widow of Ja'far bin Abu Talib (رَضِيَ ٱللَّٰهُ عَنْهُ), who gave birth to Muhammad bin Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) and then he married Habibah bint Kharijah Ansariyah (رَضِيَ ٱللَّٰهُ عَنْهُ) who belonged to the Khazraj. From her was born to him a daughter named Umm Kulthum after his death.

Umar bin Al-Khattâb | Birth and Pedigree:

He was among the nobles of the Quraish. During the Days of Ignorance, diplomatic missions were attached to his family. In the event of the Quraish being at war with any tribe, his family’s leaders would be sent on peacekeeping missions. They also took the lead when there was occasion to highlight greatness and superiority of the Quraish over others. His family lineage is as follows: Umar bin Khattâb bin Nufail bin Abdul-Uzza bin Riyâh bin Abdullah bin Qurat bin Razâh bin Adi bin Ka‘b bin Luai. Ka‘b had two sons, Adi and Murrah. Murrah was among the ancestors of the Prophet (صلى الله عليه وآله وسلم). Some eight generations back the ancestry of the Prophet (صلى الله عليه وآله وسلم) and Umar becomes common. Umar’s filial appellation was Abu Hafs while the Prophet (صلى الله عليه وآله وسلم) gave him the title of ‘Fâruq’. He was born 40 years before the migration of the Prophet (صلى الله عليه وآله وسلم). He passed his childhood days in grazing camels. After attaining youth, according to Arabian tradition, he was instructed in genealogy, swordsmanship, horsemanship and wrestling. He adopted trade as his profession before and after converting to Islam.

Some Specific Excellences:

Before being converted to Islam Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) used to enter into wrestling matches in the arena of Ukaz where a grand annual fair was held so that the followers of different arts might gather from all parts of Arabia and display their respective abilities. This justifies the inference that Umar had attained perfection in the art of wrestling. His claim to equestrian skill is also well established. Umar used to literally jump on to his horse’s back and his seat was so firm that he appeared to be a part of the horse he rode. At the time of the advent of the Prophet (صلى الله عليه وآله وسلم), as per Futuh-ul-Buldân, there were only seventeen persons in the whole clan of Quraish who could read and write, and Umar, the son of Khattâb, was one of them. He joined the ranks of Islam after forty men and eleven women who were remaining in Makkah after the migration to Abyssinia. According to other narratives, he came to the fold of Islam after thirty-nine men and twenty-three women or forty-five men and eleven women. He was one of the earliest believers and among the blessed ten. He was also the father-in-law of the Prophet (صلى الله عليه وآله وسلم). He is counted among the scholars and pious Companions. He has narrated 539 Ahadith in all which have been reproduced by Uthmân, Ali, Talhah, Saad (رَضِيَ ٱللَّٰهُ عَنْهُ), Ibn Mas‘ud, Abu Dhar, Abdullah bin Umar, Abdullah bin Abbâs, Abdullah bin Zubair, Anas, Abu Hurairah, Amr bin Âs, Abu Musa Ash’ari (رَضِيَ ٱللَّٰهُ عَنْهُ), Barâ’ bin Âzib, Abu Saeed Khudri and others.

Ibn Abbâs relates that the day Umar Faruq (رَضِيَ ٱللَّٰهُ عَنْهُ) accepted Islam, the polytheists said, “Today the Muslims have settled their score with us.” The same day the following Verse was revealed:

“O Prophet! Allâh is sufficient for you and for the believers who follow you.” (8:64)

Ibn Mas‘ud is reported to have said: “The day Umar accepted Islam, it continued to grow in honor. It was, in fact, a conquest for Islam, and his Hijrah (migration) was a real victory, and his leadership was a blessing. We did not have courage enough to perform our Salât (prayers) at the Holy Ka‘bah until after Umar accepted Islam. He made the disbelievers the target of so much pressure, encounters and fightings that they, at last, yielded in allowing us to offer our prayers at the Ka‘bah.” Hudhaifah (رَضِيَ ٱللَّٰهُ عَنْهُ) is reported to have said: “When Umar accepted the Faith, Islam rose like a fortunate person making progress at every step, and it continued retreating with his martyrdom and its fortune was on the decline.”

Ibn Saad (رَضِيَ ٱللَّٰهُ عَنْهُ) and Suhaib bin Sinân Rumi reported: “Islam came to the fore when Umar accepted Faith and we became able to sit around the Ka‘bah, and pay them in the same coin.” Ibn Asâkir reports Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) to have said: “Everyone migrated secretly, but, when Umar decided to migrate, he took an unsheathed sword in one hand and arrows in another and put his bow across his shoulders, and went to the Ka‘bah. He went around it seven times followed by two Rakât of Salât (units of prayer) at the Station of Ibrahim. He then came to the circle of the chiefs of the Quraish and said throwing a challenge at them, ‘May you be disgraced! Whoever likes to see his mother without a son and wife without a husband, should face me.’ But none of them moved from their place.”

Imam Nawawi reported: Umar accompanied the Prophet (صلى الله عليه وآله وسلم) in every battle and kept firm on the day of Uhud. The Prophet (صلى الله عليه وآله وسلم) once said, “I had a dream that a woman was performing Wudu’ (ablution) in Paradise sitting beside a palace. I inquired whose palace this was. I was told that it belonged to Umar.” Then turning towards Umar he said, “The same moment your sense of honor came to my mind and I went away from there.” Hearing this, Umar burst into tears and submitted, “Shall I show my sense of honor to you?” The Prophet (صلى الله عليه وآله وسلم) once said, “I dreamt that I took milk and its freshness reached up to my nails. I then gave the rest to Umar.” “What is the interpretation of this dream, O Prophet of Allâh?” they asked. “Milk here means Knowledge,” the Prophet (صلى الله عليه وآله وسلم) explained. The Prophet (صلى الله عليه وآله وسلم) said, “Once I had a dream that people were brought before me in their shirts, some wearing them up to their chests, and some of them longer than this but Umar’s shirt was dragging.” “What’s meant by the shirt?” they asked. “Religion,” he explained.

On one occasion the Prophet (صلى الله عليه وآله وسلم) said to Umar: “By Allâh, Satan will never tread the way you pass through.” The Prophet (صلى الله عليه وآله وسلم) once said: “Had there been a Prophet after me, he would have been Umar.” He once said: “Umar is the lamp of the heavenly people.” On one occasion the Prophet (صلى الله عليه وآله وسلم) remarked: “The door to things useless and futile will remain closed while Umar lives among you.” He (صلى الله عليه وآله وسلم) once said: “Every angel of the heaven pays respects to Umar and every devil on earth fears him.” Ahadith from Abu Saeed Khudri let us know that the Prophet (صلى الله عليه وآله وسلم) said: “Each one of the Prophets had a Muhaddith, if there could be a Muhaddith in my Ummah, he is Umar.” On being asked about the Muhaddith, he said: “One from whose tongue angels speak.”

On one occasion Abu Bakr said: “None is dearer to me than Umar.” Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) is reported to have once remarked: “While mentioning pious people, never forget Umar.” Ibn Umar is reported to have said: “After the Prophet (صلى الله عليه وآله وسلم), we found Umar to be the most intelligent.” Ibn Mas‘ud said: “If knowledge of the entire world is put on one scale, and that of Umar on the other to be weighed, Umar’s will have the heavier weight.” Hudhaifah (رَضِيَ ٱللَّٰهُ عَنْهُ) says: “Knowledge of the whole world lies in the lap of Umar.” He further said: “None has dared to receive as much censure in the way of Allâh as Umar did.” Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) once saw Umar wrapped in a piece of cloth and remarked: “None is dearer to me than the one who is now wrapped in a cloth.” On being asked, Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) remarked: “Umar is full of firm resolve, consciousness and courage.” Ibn Mas‘ud is reported to have said: “Umar’s excellence is established by four things: firstly, he counseled the killing of the captives of the battle of Badr which was followed by the Verse: ‘Were it not a previous ordainment from Allâh, a severe torment would have touched you for what you took.’ (8:68) Secondly, he asked the Mothers of the believers to observe Hijâb and then the Verse concerning Hijâb was revealed and the Prophet (صلى الله عليه وآله وسلم) said to Umar: ‘Revelation is caused in my house and you were already inspired.’ Thirdly, the Prophet’s praying to Allâh for strengthening Islam by causing Umar to accept Islam; fourthly, he pledged allegiance to Abu Bakr before anyone did.” Mujâhid said: “We would so often mention that the devils remained in confinement during the caliphate of Umar and got freedom after his death.” Abu Usâmah said: “Do you know who were Abu Bakr and Umar? They were like mother and father for Islam.” Ja‘far Sâdiq said: “I am rather disgusted with him who remembers not Abu Bakr and Umar gracefully.”

The Final Address and Passing of Abu Bakr Siddiq رضي الله عنه: His Legacy, Umar’s Appointment and Ali’s Tribute

Last Address of Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ)

When the piece of writing was completed, Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) asked it to be read out to the people. Following this he came out in spite of his precarious health condition and said addressing this audience:

"I have not appointed any relative of mine as caliph, and I have not installed Umar as caliph on my own. I have rather done it only after holding consultations with men of sound judgment. Are you then agreed to his being your caliph?" Hearing this they said, "We all agree with your choice and opinion." Following this he said, "You should then carry out Umar's orders and obey him."

All the people declared their allegiance. Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) then said addressing Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) in the presence of the audience:

"O Umar! I have made you my deputy for the Companions of the (صلى الله عليه وآله وسلم) (صلى الله عليه وآله وسلم); keep fearing Allah from within and without. O Umar! There are some rights of Allah the Almighty related to night, which he does not accede to in the day; similarly, some are the rights related to day, which He does not accede to in the night. Allah the Almighty does not accept Nawafil (supererogatory prayers) unless Fard (obligatory prayers) are performed. O Umar! Those alone get salvation on the Day of Judgment, whose record of deeds will be weighty, while the deficient in virtuous deeds will suffer. O Umar! The ways to success and salvation are found by following the Noble Quran and what is right. O Umar! Don't you know that the Verses relating to inducement and awe, warning and glad tidings are revealed in the Noble Quran simultaneously so that a believer keeps fearing Allah the Almighty and seeking His forgiveness. O Umar! Whenever you find in the Noble Quran mention of men of Hell, pray to Allah not to make you one of them; whenever you find mention of men of Paradise, pray to Allah to make you one of them. O Umar! When you will follow these counsels of mine you will find me sitting beside you."

This piece of writing and will making were all done by Monday, 22 Jumada Al-Ukhra, 13 AH, and between the night of Jumada Al-Ukhra 22nd and 23rd, after sunset he breathed his last and was buried before the Isha (night prayer) or at any time of the night.

His caliphate spanned over two-and-a-half years. Attab bin Usaid (رَضِيَ ٱللَّٰهُ عَنْهُ), the governor of Makkah died the same day in Makkah. The day Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) wrote his will and informed the Muslims that the end of his life was near, Muthanna bin Harithah (رَضِيَ ٱللَّٰهُ عَنْهُ) returned to Al-Madinah from Hirah (Iraq). When Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) proceeded from Hirah to Syria along with half of the army leaving Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ) there with the other half, the Persian general, Bihman Jadhwaih thought that it would be easy for them to drive out the Muslims from Hirah. Thus, he set out with a strong army. Muthanna bin Harithah (رَضِيَ ٱللَّٰهُ عَنْهُ) marched from Hirah to Babylon and repulsed his attack, chased them up to Madain and then came back to Hirah.

In the wake of this ignominious and devastating defeat, the Persian generals, ministers, nobles and chiefs buried their old differences and rose together to avenge their defeat. A wave of fervor and courage rose across the entire country. All the Persian tribes and chiefs of the nation rose up to uproot the Muslims. Such a large-scale military preparation worried Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ) who hurried to Al-Madinah to acquaint the Caliph with the impending threat leaving Hirah in the charge of Bashir bin Khasasiah (رَضِيَ ٱللَّٰهُ عَنْهُ).

Muthanna (رَضِيَ ٱللَّٰهُ عَنْهُ) reached Al-Madinah only a few hours before the final departure of the Caliph. However, the Caliph heard him with rapt attention and instructed Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) to do the needful. When Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) went out, Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) said:

"O Allah'! I have chosen Umar as caliph after me for the welfare of the Muslims as a whole and to remove all sorts of dangers from their path. You know very well the feelings of all hearts. After holding consultations with the Muslims, I have selected the best among the Muslims to take care of them and look after their peace and welfare. Make the guardians of Your slaves trustworthy and firm for their lives, their safety is in Your Hand. Make Umar a good caliph and his people be a benefit for him."

Impressions of Ali (رَضِيَ ٱللَّٰهُ عَنْهُ)

As the soul-shattering news of Abu Bakr's death spread in Al-Madinah, the whole city plunged into deep grief and untold woes and turmoil. The dismal day of the Prophet's final departure cast its tragic reflection once again. When Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) heard this sad news he burst into tears, came to his house weeping and uttered at his door the following words immersed in deep sorrow and profound pain:

"O Abu Bakr! May Allah show mercy to you. By Allah you believed first of all in the entire Ummah and made your belief the base of your behavior and manners. You were the man excellent in trust and conviction, the most generous and the greatest caretaker of the Prophet (صلى الله عليه وآله وسلم). You were the greatest supporter of Islam and well-wisher of all creatures. In manners, virtues and guidance you were close to the Prophet (صلى الله عليه وآله وسلم) most of all. May Allah confer on you the best reward on behalf of Islam and the Muslims. You affirmed the Prophet (صلى الله عليه وآله وسلم) when others denied him; you showed sympathy when others were ungenerous to him; you rose to help the (صلى الله عليه وآله وسلم) (صلى الله عليه وآله وسلم) when others held themselves back from help and support. Allah entitled you Siddiq (the Truthful) in His Book:

'And he who brought the truth and believed there in.' (39:33)

You stood like a rock in support of Islam and drove away the disbelievers. Neither your argument was ever misdirected nor your insight weakened; your soul never showed timidity. You were firm like a mountain; strong winds failed to uproot or stir you. About you the Prophet (صلى الله عليه وآله وسلم) had said: 'Weak in body, strong in Faith, humble, exalted by Allah, venerable on earth and worthy among the believers.' Nobody could show greed in your presence nor could give free expression to his desires; the weak happened to be strong to you and the strong weak till the right of the weak was given to him and the strong was forced to give what was due."

When Umar (رَضِيَ ٱللَّٰهُ عَنْهُ) heard this news he expressed his deep feelings in the following words:

"O Caliph of the (صلى الله عليه وآله وسلم) (صلى الله عليه وآله وسلم), you put your people to great hardship with your departure. It is hard enough to be on a par with even your dust. How can I vie with you?"

The Battle of Yarmuk and the Final Days of Abu Bakr Siddiq رضي الله عنه

The Battle of Yarmuk

Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) examined the situation like a seasoned commander. One night he sensed the enemy would attack the next morning, and that night he divided his army of about 40 to 46 thousand into small squads headed by separate commanders of high caliber, keeping a small but selected squad for his own company. He then instructed the head of every squad about the strategy to be followed.

The Romans proceeded with the attack with a contingent of 40 thousand soldiers, which was immediately repulsed. Next came the noted Roman general Jurjah bin Budhiyah with his column and expressed his desire to talk to Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ). When Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) moved near to him, he wished to know about Islam, which the Muslim commander did adequately. He embraced Islam on the spot and moved along with Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) to become a part of the Muslim army. He then fought against the Romans gallantly and then fell martyred.

Both the armies were locked together in a fierce fight. Although the Muslim army was deficient in number, it was more than a match for the Romans in courage and vitality. Their fervor was so high that even women plunged into the battlefield to prove their mettle as fighters for Islam. Abu Sufyan (رَضِيَ ٱللَّٰهُ عَنْهُ) was encouraging the Muslim soldiers with his martial songs. Mean while Ikrimah (رَضِيَ ٱللَّٰهُ عَنْهُ) cried out: "Who are they to promise me about death?" Dirar bin Azwar (رَضِيَ ٱللَّٰهُ عَنْهُ) and other four hundred men pledged their allegiance at the time on either being martyred or victorious on the battlefield. Following this, the entire party fell on the Roman army like hungry tigers. Miqdad (رَضِيَ ٱللَّٰهُ عَنْهُ) was reciting aloud Verses of Surat Al-Anfal to produce in them the spirit of martyrdom.

The brave sons of Islam Khalid bin Walid, Abu Ubaidah bin Jarrah, Shurahbil bin Hasanah, Yazid bin Abu Sufyan, Ikrimah bin Abu Jahl, Qa'qa' bin Amr, Abu Sufyan, Abud-Darda, Amr bin As, Harith bin Dirar and Jurjah bin Budhiyah (رَضِيَ ٱللَّٰهُ عَنْهُ) performed such deeds of valor that have never been witnessed before. From morning to evening swords and daggers, arrows and spears remained in action. Zuhr (noon) and Asr (afternoon) prayers were performed only symbolically while the fighting was going on. The day drew to an end but not the battle. Exhausted with the day-long operations and frustrated with failure after failure, the Romans lost heart and began to retreat till they had the mountain at their back, while the Muslims kept advancing and pushing them back till they started to flee. The pursuing Muslim troops forced them into the river, many were drowned, and others fell to their death. In this way, one hundred and thirty thousand soldiers were killed. The rest fled for their lives.

The morning sun rose with the message of Muslim victory and the Roman soldiers were nowhere to be seen. Tadharaq, the Roman commander and full brother of Heraclius was killed along with a few other generals. Three thousand Muslims were honored with martyrdom. Among the martyrs the names of Jurjah bin Budhiyah, Ikrimah bin Abu Jahl, Amr bin Ikrimah, Salamah bin Hisham, Amr bin Saeed, Aban bin Saeed, Hisham bin Al-As, Habbar bin Sufyan and Tufail bin Amr (رَضِيَ ٱللَّٰهُ عَنْهُ) were of those well known.

The battle of Yarmuk is stated to have been fought in Rabi' Al-Awwal or Rabi' Al-Akhir 13 AH. However, this does not appear to be correct. The battle of Yarmuk must have taken place by the end of Jumada Al-Ukhra. The Muslim troops had conquered Busra before the Roman army reached Yarmuk. Moreover, the news of the conquest of Yarmuk had not reached Al-Madinah until after the death of Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ). It is impossible that the news of the Muslim victory in Yarmuk would have taken two or two-and-a-half months to reach Al-Madinah.

Death of Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ)

The battle of Yarmuk in Syria had left Heraclius bewildered for he could not reason the crushing defeat of several hundred thousand armored Roman troops at the hands of a handful of Muslims. Dejected and embarrassed, he left Hims and proceeded to some unknown place. However, before his departure, he laid stress on strengthening the forts of Damascus and Hims. Damascus had come under the siege of the Muslim army and the entire land of Syria was about to be captured by them. Now, instead of looking towards Arabia, they were anticipating their own death and destruction. The green and fertile land of Iraq had already come to the Muslim fold. Islamic rule was now engaged in expanding Arabian territory by pushing the Persians and Romans back.

At the beginning of Jumada Al-Ukhra 13 AH, Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) caught a fever and its intensity continued unabated for a fortnight. When he grew sure of his last hours drawing near, he sent for Abdur-Rahman bin Auf (رَضِيَ ٱللَّٰهُ عَنْهُ) and held consultation with him regarding the caliphate and said, "What's your opinion about Umar?" He replied, "He is very strict and severe in his treatment and behavior." Thereupon Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) said, "His strictness was simply due to my softness. I have myself examined that Umar was inclined to adopt a hard-line in matters I happened to be polite about, but he always turned soft when he found me strict. I think the caliphate will make him soft and moderate in his opinion and approach." Following this, he called Uthman bin Affan (رَضِيَ ٱللَّٰهُ عَنْهُ) and put the same question to him. He said in reply, "Umar's internal self is better than his external one; he is superior to us all."

When Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) was consulted, he made almost the same answer. Then came Talhah (رَضِيَ ٱللَّٰهُ عَنْهُ) and when Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) said to him, "I would like to appoint Umar as the caliph of the Muslims." He said, "What answer will you give to Allah the Almighty about what you have done to the people you ruled over?" In response to this he said, "I shall answer Allah the Almighty that I have appointed the best of Your creatures as caliph for Your creatures." Having heard this, Talhah (رَضِيَ ٱللَّٰهُ عَنْهُ) kept silent. Abu Bakr (رَضِيَ ٱللَّٰهُ عَنْهُ) asked Uthman (رَضِيَ ٱللَّٰهُ عَنْهُ) to put down his will, which is given below:

"This is the pledge which I, the caliph of the (صلى الله عليه وآله وسلم) (صلى الله عليه وآله وسلم) have made at a time when his last hour in this world is at hand and the first hour of the Hereafter is approaching fast. In such a state, even a disbeliever comes to believe and a transgressor too attains conviction. I have appointed Umar bin Al-Khattab to be your caliph, and I have never fallen short of your expectation in doing good for you all. Thus, if Umar takes to justice and endurance, it is quite within my knowledge; if he commits anything wrong, I am unaware of the unseen. What I have decided upon is nothing but good. Everybody has to face the consequences of his deeds."

"Those who wronged will come to know by what overturning they will be overturned." (26:227)

The Battle of Firad and Khalid bin Walid’s Campaign in Syria

The Battle of Firad

Firad was the meeting-ground of Persia, Syria and Arabia, and was adjacent to Dumat-ul-Jandal. It was the place where Banu Taghlib, Banu Namir and Banu Iyyad had already collected and the Roman army was camping nearby to back them. Now the series of battles fought with the Persian forces in the lower areas of Iraq had reached the Roman camp.

Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ) arrived at Firad to give battle. The Roman army was across the river Euphrates and sent a message to the Muslim commander to either cross the river or let them cross it. Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) asked them to cross the river and they did. Now both the forces were facing each other on the same side of the river. The Muslim army was extremely exhausted on account of the continuous travelling and fighting while the Romans were fresh and about eight or ten-fold more in number. However, the battle broke out and went on the whole day. At last the Romans fled the field tasting their worst defeat and leaving behind one hundred thousand dead. After finishing this job, Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) sent his army back to Hirah and he himself left secretly for Makkah to perform Hajj in the company of only a few persons.

After the Hajj, Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) hurried back to Hirah. But the news of his journey to Makkah could not be kept secret and it gradually reached the ears of Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ). He, however, asked Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) not to repeat it in future and expressed his displeasure over this act of carelessness.

Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ) stayed in Hirah up to Rabi' Al-Awwal 13 AH, which he had entered in Muharram 12 AH. During this period he faced his enemies at every step and fought scores of fierce battles against formidable armies outnumbering Islamic forces in every battle but beating them thoroughly in each one and never tasting defeat in any battle. The Roman and Persian powers used to be shuddered from within at the mention of Khalid bin Walid's name.

Human history can not perhaps, give any other example of so many successive victories in so short a period with so little resources. But Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) did it. He deserves all of the blessings of Allah that we can seek for him and for his matchless military acumen, dauntless courage, unflinching determination and daring operations.

However, we can not ignore the spirit behind all his deeds of wonder and the spirit is that of his selection, training and guidance in Siddiqi style and manner. Muslim columns and troops wherever they fought and whatever lines of operation they adopted were as per the instructions given from Al-Madinah, the headquarters of Islam. In all situations and circumstances, the Caliph of the Prophet (صلى الله عليه وآله وسلم) kept himself acquainted with the details of the movements of the Muslim forces and never made any delay in sending the instructions best-suited to the situation.

Khâlid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ) in Syria

The military operations of Khalid not only uprooted the apostasy from Arabia but also took away from the Persians the courage to invade Al-Madinah as part of their strategy. Now the first and the most important issue that demanded their immediate attention was the Syrian front under the Romans and the Ghassanids. Shurahbil bin Amr, the Ghassanid king had martyred the emissary of the Prophet (صلى الله عليه وآله وسلم), which led to the battle of Mu'tah. Besides, the joint forces of the Romans and the Ghassanids were ready to invade Al-Madinah and the Prophet (صلى الله عليه وآله وسلم) himself went up to Tabuk to ward off their evil intentions. Again, the news of huge military preparations at the Syrian borders led the Prophet (صلى الله عليه وآله وسلم) to send an army under the command of Usamah bin Zaid (رَضِيَ ٱللَّٰهُ عَنْهُ). Even in the thick of military actions against the apostates the Caliph could not afford to ignore the Syrian threat and sent Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) to deal with the Syrians.

Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ) left the headquarters with a small column but he took within him, according to the Caliph's instructions, Muslim fighters from the regions and territories that were on his way. Despite this, Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) was instructed to avoid direct encounter with the Christian army. Internal problems of Arabia and the issue of apostasy topped his list.

When Heraclius came to know of the presence of the Muslim army within the bounds of Syria, he incited the surrounding tribes and the notables of the area against the Muslims. At last Heraclius made Mahan, a well-known Roman general, go ahead with a huge army. As a result of the encounter, the troops under Mahan tasted ignominious defeat besides leaving a large quantity of booty. Informed of this defeat, Heraclius himself proceeded from Constantinople, came to Syria and collected a huge army to avenge the defeat.

Khalid sent a detailed account of the state of affairs to the Caliph. The day the letter was received in Al-Madinah, was the day when Ikrimah bin Abu Jahl returned to Al-Madinah after his arduous campaigns. At this time, tribes and clans from all over Arabia were pouring into the headquarters with the sole purpose of laying down their lives in the way of Allah.

Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) sent Ikrimah (رَضِيَ ٱللَّٰهُ عَنْهُ) to assist Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) in his campaign. Close on his heels was dispatched Amr bin Al-As (رَضِيَ ٱللَّٰهُ عَنْهُ) with a detachment to help Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ) by targeting the Romans in route to Palestine. As a follow-up action, the Caliph sent a detachment of tribes from various parts of Arabia under the command of Yazid bin Abu Sufyan with instructions to invade Damascus.

One more detachment headed by Abu Ubaidah bin Al-Jarrah (رَضِيَ ٱللَّٰهُ عَنْهُ) was dispatched to attack Hims. He sent yet another detachment headed by Shurahbil bin Hasanah (رَضِيَ ٱللَّٰهُ عَنْهُ), after he returned to Al-Madinah from his campaign in Iraq, to launch an attack from the side of Jordan. These four strong detachments went to attack Syria from four sides. This campaign took place in Muharram 13 AH.

When all the four detachments crossed into Syria, and Heraclius came to know that the Muslim force has divided itself in four groups to attack four positions, he also made four groups of his army to be commanded by four generals. He sent his full brother, Tadharaq at the head of 90 thousand armed men to face Amr bin Al-As (رَضِيَ ٱللَّٰهُ عَنْهُ) in Palestine. Jurjah bin Budhiyah was given 40 thousand soldiers to combat Yazid bin Abu Sufyan in Damascus. General Raqis was dispatched with an army of 50 thousand men to fight with Shurahbil bin Hasanah (رَضِيَ ٱللَّٰهُ عَنْهُ) in Jordan and Rafiqah bin Nasturas was asked to take on Ubaidah bin Al-Jarrah (رَضِيَ ٱللَّٰهُ عَنْهُ) in Hims with 60 thousand men under his command Thus, he collected two hundred and 40 thousand troops strong to go to war against the Muslims, who were altogether 30 thousand in number. It makes it clear what kind of major preparations, Heraclius had undertaken to rout the Muslim forces. Although Heraclius was wise enough to avoid the battle, his courtiers, nobles and chiefs were adamant in their ambition to invade Arabia.

Although the Muslim generals were making separate movements, each of them was bound by the Caliph's order to keep close contact and be aware of one another's state of affairs. When the Muslim commanders entered Syrian territory, they found to their amazement that for each Muslim detachment the enemy had eight times more forces. They took stock of the situation and informed Abu Bakr Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) of what they were facing at the time and took a decision to jointly face the enemy. As the four Muslim generals assembled at Yarmuk, they received orders from the Caliph to face the enemy jointly.

Moreover, the Caliph sent orders to Khalid (رَضِيَ ٱللَّٰهُ عَنْهُ) to rush to the spot of danger with half of the troops and put Muthanna bin Harithah (رَضِيَ ٱللَّٰهُ عَنْهُ) in Hirah with the other half. He was also commanded to take charge of the joint command as the supreme commander. With the receipt of these orders from headquarters, Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ), the Sword of Allah, hurried to Syria with a contingent of ten thousand soldiers leaving an equal number in Hirah.

Following the Muslim strategy, Heraclius also ordered his commanders to form a united front. His full brother Tadharaq headed the huge army of Heraclius. Besides, he dispatched a well-known general, Mahan with a large detachment to strengthen the army arranged against the Muslim forces.