Umar ibn al-Khattab (May God be pleased with him) forbade his companions from imposing the hadd on the battlefield because he feared that if they were to be punished for various crimes, the war might deteriorate and they might join the enemy soldiers. In that case, he would also advise that hadd not be suspended on women. Be flexible with those who are eager to fight in the way of Allah and expect some mistakes. It is possible that they may have some shortcomings in their character, but try to overlook them.
Umar ibn al-Khattab (May God be pleased with him) wrote a letter to the army chiefs and mentioned that no emir would impose the hadd punishment on anyone until the war was over. It is possible that the punished person would be distracted by the hardship and then leave the Muslim army and join the enemy camp. So this was part of the broad wisdom he employed.
The Messenger of Allah (peace and blessings be upon him) told us in a Hadith from Bukhari: “Be flexible with your brothers. Do not help the devil against your brother.” This means that you should not do anything that harms your brother under the guise of doing good, as that may help the devil against him.
For example, if one of your Muslim brothers makes a mistake and we try too hard to correct him, what will happen is that he will start feeling humiliated and begin giving various arguments in favor of his actions. While defending himself, he will unknowingly take the side of the devil. Or, it may be that a person who has come to Islam had a difficult past and was involved in various wrongful activities. Later, he realizes his mistakes, repents, and enters Islam. Now, if someone begins to belittle him for his past mistakes, starts laughing and joking, or mocks him, the idea may arise in his mind that he was a very bad person before. This can create fear in that person and he may say, “Okay, I am no longer with you. I will remain as I was before.”
By doing this, we have helped the devil against our brother. We have strengthened the devil.
During the caliphate of Umar ibn al-Khattab (May God be pleased with him), the Muslims were victorious one after another. It was not easy to conduct so many wars at once and to maintain discipline among the warriors who were fighting simultaneously. War is the most difficult test for a person or a nation. There are sensitive issues, and Satan tries to use those issues to create divisions in an army—especially when everyone has weapons in their hands.
Umar ibn al-Khattab (May God be pleased with him) was very careful to maintain the unity of the Muslims, and we have before us a remarkable example in this regard.
The emir was Rabi’ah al-Bahili. He got into trouble with two of his subordinates: Dulaim al-Asadi and Amr ibn Mariyyah Ya’qub. About these two individuals, we know that they were former apostates. Al-Asadi was not just an ordinary apostate—he was the leader of the apostates. He had even presented himself as a false prophet. A very serious matter indeed. In the end, he repented and embraced Islam.
However, in the case of such people, their past actions, crimes, lack of piety, or behavioral errors can understandably persist. On one such issue, Salman ibn al-Bahili, who was the commander of the army, had a dispute with them.
The news reached Umar ibn al-Khattab (May God be pleased with him). SubhanAllah, this matter is quite remarkable. Though he was staying in Medina, he kept his eyes and ears open to see what was happening everywhere. He received regular updates about everything, as if Umar ibn al-Khattab was present everywhere in Medina.
When this matter came to his attention, Umar ibn al-Khattab (May God be pleased with him) sent separate letters of advice—a unique way of giving counsel. When a dispute arose, he would contact each party individually, advise them separately, and try to resolve the issue with wisdom.
He sent a letter saying: “Amr, I have heard about what you did regarding Dulaim. You did not do well. If I were in your place on the battlefield, I would have listened to Amr. I would have kept them close to me, because they were very knowledgeable about warfare—experienced. Then, when the war is over and you return home, that is the time to evaluate them and deal with them according to their actions. When the situation is peaceful and you are back in the city, then you may sit them with the scholars of the Qur’an.”
And those who are poor in knowledge—you should sit with them, that is, for their self-purification, behavioral correction, or for their proper understanding of Islam.
Umar ibn al-Khattab (May God be pleased with him) advised Amr ibn Mariyyah separately and said, “You have insulted your amir. You have a deadly sword whose name is As-Sama. Listen to good words. The sword that I have is called Al-Muslim. I swear by Allah, if I strike you with that sword, all your stories will come to an end. The world will lose an immortal Islam.”
He said, “I swear by Allah, if I want to do it, then of course He is able to do it.”
Thus, the issue that had caused concern was resolved.
If we look at this matter, we see that they had become apostates through the path of Amr or Tulaiha. At one time, what could be a greater crime than this? And yet their skill in war was undeniable. Therefore, Umar (May God be pleased with him) ordered the amir to evaluate their military skill. He recognized that they were skilled in warfare and advised that this ability be used rather than focusing solely on their past mistakes or shortcomings.
It is said that when Umar ibn al-Khattab (May God be pleased with him) succeeded Abu Bakr as caliph, he maintained the same approach. He acknowledged that the former apostates had now embraced Islam, and a long time had passed. Therefore, they could now participate in jihad and be allowed to join the Muslim army.
But even then, Umar ibn al-Khattab (May God be pleased with him) gave specific instructions. He directed the commanders that no former apostate should be given the position of amir or commander—not even over a group of 100 men. So while he gave them opportunities, he remained cautious where necessary.
Tulaiha or Amr ibn Ma’biya were skilled in war, but perhaps they lacked in other areas. Again, this speaks to Umar’s method of training and character development (tarbiyah).
At the time, when he was recruiting Muslim soldiers for war against the empires, people came to Medina from all directions, staying in tents. Many came from rural or tribal backgrounds. They traveled from far and wide to join the Prophet Muhammad (peace and blessings be upon him) in Medina.
The Prophet Muhammad (peace and blessings be upon him) spent most of his life in Mecca and later in Medina. He did not live in the desert, so the people of these two cities had the greatest opportunity to spend time with him. They were able to see him up close and share the same experiences.
As for the tribes that lived outside of Medina, they did not get such opportunities. They didn’t see or follow the Prophet Muhammad (peace and blessings be upon him) during his time in Mecca or even afterward in Medina.
Among the Companions (Sahabah), too, there were different ranks. They were not all on the same level. The ones who spent the most time with the Prophet Muhammad (peace and blessings be upon him), including Abu Bakr as-Siddiq and Umar ibn al-Khattab (May God be pleased with them), held higher ranks.
After them came the Companions who pledged allegiance at the Bay‘at ar-Ridwan. This was the next stage. Step by step, the first stage includes the earliest Companions of the Prophet Muhammad (peace and blessings be upon him).
About the 1,400 Companions who took the pledge under the tree, Allah Almighty said:
“Indeed, Allah was pleased with the believers when they gave their pledge to you under the tree…”
(Quran, Surah al-Fath 48:18)
These were the foremost among the Companions. Then came those who accepted Islam later—especially after the conquest of Mecca.
About this difference in rank, Allah Subhanahu wa Ta‘ala says in the Qur’an:
“Not equal among you are those who spent and fought before the conquest (of Mecca) and those who did so afterwards.”
(Quran, Surah al-Hadid 57:10)
Those who came later are not equal to those who sacrificed earlier. This refers to those who spent wealth and fought in the path of Allah before the conquest of Mecca.
Among the later converts were those who saw the Messenger of Allah (peace and blessings be upon him) only once, and even that was enough for them to be counted among the Companions.
What Abu Bakr as-Siddiq (May God be pleased with him) received may not have been different from what any of the later companions had received, in terms of the length of time and the help of the Prophet Muhammad (peace and blessings be upon him). It is natural that when Abu Bakr as-Siddiq was recruiting, he started in Medina. Many of the recruits were new to Islam. Many had not had the opportunity to receive sufficient education. Some had only recently embraced Islam, but they responded to the call of jihad at the command of the Caliph. They were coming to Medina.
The companions who were already present were known for their excellent conduct and character. They were gentle, kind, and as beautiful in their behavior as blooming flowers. On the other hand, the Bedouins were often rough and harsh in manner, their behavior influenced by the environment of the desert. Their surroundings had an impact on their character.
This issue cannot be ignored because the Prophet Muhammad (peace and blessings be upon him) discussed it in detail, explaining that people are affected by the type of work they do and the environment in which they live. These people were coming to Medina, and the Prophet’s companions, being more refined, were not pleased with the behavior of the newcomers.
Those who came to Medina later complained to Abu Bakr as-Siddiq (May God be pleased with him). What did he do? Abu Bakr as-Siddiq gathered the companions and said, “You are complaining to me about those who have come to Medina. We are sending these people to fight against the enemies. The harshness and roughness they possess will be useful against the enemies of Allah.”
Abu Bakr as-Siddiq said, “So I ask you, if you are loyal to me and respect me, leave them to their own ways. Forgive them. Do not be harsh towards them unless they violate any of the commands of Allah.”
In other words, Abu Bakr as-Siddiq was saying, “Do not blame them for their harshness. Rather, be pleased when you witness it, because this very harshness will be used against the enemies of Allah.”
Another important point to note here is that no restriction was placed on those who would be sent to jihad, despite their lack of education. There was no condition imposed that they had to first undergo spiritual development, or that self-purification (tazkiyah) was required before fighting on the battlefield. No such obligation or condition was enforced. Therefore, the idea that soldiers must meet spiritual standards before going to jihad did not exist among the early companions. These kinds of ideas developed later.
Umar ibn al-Khattab (May God be pleased with him) was very concerned about the security of the general Muslim population. He considered this one of his most important responsibilities.
There is a saying attributed to him. While discussing with Anas ibn Qays (May God be pleased with him), he once said, “I wish there was a wall of fire between me and the Persian Empire, so they could not come to us and we could not go to them.”
This shows that Umar ibn al-Khattab was deeply concerned about border security. Merely conquering a region and establishing authority there is not the final victory. In history, we see that many kings sought to dominate kingdoms to satisfy their egos and to be seen as heroes who expanded the borders of their realms. But Umar ibn al-Khattab’s concern was not fame; it was the safety and stability of the Muslim community.
Umar ibn al-Khattab (May God be pleased with him) had troops stationed in various border areas for the purpose of ribat, and various forts were established there. These forts functioned similarly to what we know today as cantonments. The soldiers stationed there guarded the borders permanently and lived in those forts.
Ribat refers to the battle line or frontier post. In Islamic political science, it represents the border between Dar al-Islam (the abode of Islam) and Dar al-Kufr (the abode of disbelief). The responsibility of guarding this last line of defense is called ribat, and those who perform it are known as murabitun (sentinels or frontier guards).
Alexandria, a city located near the sea coast, was a significant center. After a nine-month siege, Alexandria was conquered by Muslim forces in the time of Umar ibn al-Khattab (May God be pleased with him). It was considered the second capital of the Byzantine Empire after Constantinople. During the entire period of the caliphate of Umar ibn al-Khattab (May God be pleased with him), as well as during the caliphate of Abu Bakr as-Siddiq (May God be pleased with him), the Muslim state was in a constant state of war.
The companions of the Prophet (peace and blessings be upon him) moved from one battle to the next. Many were martyred during the time of Abu Bakr as-Siddiq (May God be pleased with him), and the same continued during the caliphate of Umar ibn al-Khattab (May God be pleased with him). It is mentioned that during his caliphate, 103 cities were conquered.
Though Umar ibn al-Khattab (May God be pleased with him) resided in Medina, the Muslims were fighting on distant frontiers. Even though Medina was the capital of the Islamic Caliphate and relatively secure, he was deeply concerned about the condition of the Muslims on the battlefield.
It is known that he would often think about these matters even while standing in prayer—how to manage the fighting forces, how to finance and supply them, how to equip and deploy them effectively. His worry for the ummah was so great that it would occupy his mind even during his prayers.
Some key points were discussed at the conclusion of today’s episode. One of the most notable was that ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) consistently encouraged striving in the way of Allah and regularly gave guidance to the military commanders in this regard.
On one occasion, the commander Abū ʿUbaydah ʿĀmir ibn al-Jarrāḥ (may Allah be pleased with him) received a short but powerful letter from ʿUmar (may Allah be pleased with him). The letter read:
“Bismillāhi al-Raḥmāni al-Raḥīm
From the servant of Allah, ʿUmar, to the trustworthy one of this Ummah, Abū ʿUbaydah (Peace be upon you).
I praise Allah both openly and secretly. I warn you against any hidden sins and remind you of the warning Allah gave concerning those who allow worldly attachments to outweigh their duty to Him.”
ʿUmar (may Allah be pleased with him) then quoted a verse from the Qur’an:
“Say: If your fathers, your sons, your brothers, your spouses, your relatives, the wealth you have acquired, commerce in which you fear a decline, and dwellings you love are more beloved to you than Allah, His Messenger, and striving in His cause, then wait until Allah brings about His command. And Allah does not guide the defiantly disobedient people.”
(Surah At-Tawbah, 9:24)
After receiving the letter, Abū ʿUbaydah (may Allah be pleased with him) gathered the army and read it aloud to them. The impact was immediate—the entire army was moved to tears, recognizing that the duty of jihad in the path of Allah far outweighed personal attachments or comforts.
In doing so, ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) aimed to uplift the spirit of the Ummah not through rebuke or punishment, but by reminding them of the honor and weight of martyrdom and sacrifice. In many of his letters, he would write:
“If you are killed in the path of Allah, you are martyred. And if you live, then you will live a blessed and honorable life.”
Furthermore, ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) placed restrictions on the Companions engaging in full-time worldly occupations—such as agriculture or trade—that could distract them from their religious and communal responsibilities. He did not want them to become absorbed in pursuits that required permanent attention and might cause them to neglect the higher objectives of Islam.
What ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) was telling the people is that they were a nation of warriors. To help understand this concept in today’s context, we can compare it to modern nation-states—including some Muslim countries—that make military service mandatory for their citizens. This obligation is something imposed by the state for the greater good of the nation.
ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) did not object to Muslims engaging in business. However, he was firmly against them taking up any form of employment that required full-time, long-term commitment—jobs that would consume all their time and prevent them from fulfilling greater responsibilities. His policy allowed for flexible or seasonal work. The Companions would work temporarily, earn a livelihood, and then return to being available for the service of Allah’s religion.
In particular, he was not in favor of Muslims becoming permanently engaged in agriculture. This is because farming is a full-time occupation tied to the seasons, and once a person is committed to it, they are bound to their land and unable to take time off for other obligations. That, in my view, is why ʿUmar (may Allah be pleased with him) discouraged it for those involved in spreading Islam and serving the Ummah.
Subḥān Allāh—what a wise and forward-thinking policy! ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) wanted the Companions of the Messenger of Allah (peace and blessings be upon him) to remain free from worldly entanglements so that they could dedicate themselves fully to worshipping Allah and establishing His rule on earth. The mission of spreading Islam globally required time, energy, and devotion.
As for sustenance, their needs were met through the spoils of war (ghanimah), by the grace of Allah. Alḥamdulillāh, with this reflection, we conclude our discussion to the best of our ability and understanding.
