Dispatching the Army of the young Sahabah Usamah

Reference: by Shaikh Fazl-e-Ilahi, Raheeq al-Makhtoom by Safi-ur-Rahmaan Mubarakpuri, The History of Islam by Akbar Shah Najeedabadi, 'Difference of Opinion amongst the Scholars' by Shaikh Ibn Saleh al-Uthaimeen, Tafseer Ibn Katheer, and others.

Stories of the pious predecessors contain lessons, advices and wisdom for us. The importance of these stories is known from the fact that a large portion of the Qur'aan enumerates stories of pious individuals.

After the Prophets of Allah (as), the companions of Allah's Messenger (saws) hold the elevated position of piety and honor. And among the companions of Allah's Messenger (saws), the most pious and honored is, 'the Prophet's Companion of the Cave' Abu Bakr As-Siddeeq (ra) - the First Khalifah of Islam, regarding whom Allah's Messenger (saws) said: "There is no one among the people who has been more generous to me with his life and his property than Abu Bakr ibn Abi Quhaafa (ra) and if I was to take a bosom friend, I would take Abu Bakr as my bosom friend. But, the friendship of Islam is better. Block off every door in this Masjid except the door of Abu Bakr" [Saheeh Al-Bukhari] This article features an exemplary accomplishment of Abu Bakr Siddeeq (ra) in the very beginning of his Khilafah (Caliphate) and lessons to be learnt from it.

The Complete Story:

It was in Safar, in the eleventh year after Hijrah that Allah's Messenger (saws) developed the sickness from which he never recovered. The sickness intensified as days passed by. One day, he (saws) called his companions and addressed them: "Make it a practice to honor and entertain deputations happy with gifts and rewards. Drive the polytheists out of the Arabian Peninsula and dispatch the army of Usamah. Show kindness to the Ansaar and forgive their mistakes" then he fell unconscious due to pain and passed away four days later.

When the news of Prophet's (saws) death spread, apostasy raised its head leading a number of people astray. Dajjals like Musailimah Khadhdhab and Aswad claimed Prophethood and caused a section of people to follow them. The demise of Allah's Messenger (saws) gave the enemies of Islam an opportunity to attack al-Medina and implement their wicked plans.

All this disturbed the sincere and pious followers of Islam, who were previously grieved due to the death of the beloved Prophet (saws) - their leader and guide. The extent of their pain can be known by the statement of Anas (ra) who said: "I have never seen a day better or brighter than that day on which the Messenger of Allah (saws) came to us; and I have never witnessed a day more awful or darker than that one on which the Messenger of Allah (saws) died." - Had Allah's Messenger (saws) not instilled courage, determination and firmness in his companions, they would have fallen apart in this alarming situation!

Abu Bakr As-Siddeeq (ra) was made the first Khalifah (Caliph), and on the third day after Prophet's (saws) death, he announced the departure of Usamah's army, as were the commands of Allah's Messenger (saws).

Before his death, Allah's Messenger (saws) had already dispatched Usamah (ra) with a large number of brave Sahabah to fight the Romans, however the expedition halted at al-Jurf, a place 5 km outside al-Medina, due to the Prophet's (saws) illness.

In response to the Khalifah's orders, the people gathered at al-Jurf, but they disagreed with him to send a large number of the Sahabah to fight the Romans, whereas al-Medina, the headquarters of the Muslims, was left with no defense. So, they requested Abu Bakr (ra) to retreat the army but he (Abu Bakr) vehemently rejected their appeal saying, "Even if I was left alone and I knew that wild beasts would snatch me away, I would dispatch the army of Usamah. I would not hold back at any cost what the Prophet (saws) ordered to go ahead."

Later, some of the Ansaar who were to accompany Usamah (ra), approached Umar Ibn Khattab (ra) to request the Khalifah to substitute Usamah (ra), who was only 17-18 years old, with an elder person who was more experienced to lead the army. Umar (ra) reached the Ansaar's appeal to Abu Bakr (ra), to which he responded negatively and in a fit of anger caught hold of Umar's beard and said: "O Umar! May your mother loose you (an expression of the Arabs to show disapproval) Allah's Messenger (saws) has ordered Usamah to lead the army and you are asking me to remove him from this position!"

Abu Bakr As-Siddeeq (ra) then moved toward al-Jurf in order to dispatch the army. Usamah (ra) was riding a horse and the Khalifah accompanied him on foot. Usamah (ra) said to Abu Bakr: 'Either you ride a horse or I will dismount.' Abu Bakr (ra) replied: "Neither will you dismount the horse, nor will I ride a horse. What have I to loose in walking in the path of Allah! Seven hundred good deeds are written for the Muslim soldier for every step that he takes in the path of Allah, along with it, his rank is raised by seven hundred and seven hundred sins are taken away from him." He then requested Usamah (ra), 'If you want to help me then leave Umar in al-Medina with me.' Usamah (ra) acted according to the Khalifah's request and sent Umar (ra) back to al-Medina.

Abu Bakr As-Siddeeq (ra) then advised the army with ten thing, he said: "
(1) Do not approach embezzlement (to steal by fraud),
(2) Do not lie,
(3) Do not deceive,
(4) Do not kill children, women or old,
(5) Do not cut fruitful tress,
(6) Do not slaughter camel, cows or goat except for eating,
(7) You will pass by such people who have secluded themselves in places of worship, do not say anything to them and leave them as they are,
(8) You will pass by people, who will serve you different kinds of foods, so say 'Bismillah' when you eat,
(9) You will pass by people who have shaved the central part of their heads with plaits of hair hanging on all four sides of the head kill them with sword,
(10) Protect yourself with the Name of Allah."
Then he turned to Usamah (ra) and ordered him to carry out the attack in the same fashion as Allah's Messenger (saws) had ordered.

Usamah (ra) marched forth with his army and reached Jordon and Balqa. When the news of Prophet's death and then the news of the huge Muslim army reached the Romans; they exclaimed with surprise: 'How strange is it that their leader is dead and they are approaching to attack our lands Surely, they are very powerful otherwise, they would not dare to attack us!! This huge army is a proof of their enormous power.' Thus, the enemies of Islam deterred (were frightened, prevented) from attacking the Muslims in al-Medina or blocking the army. The Muslim army safely reached its destination, defeated the Romans and returned back after forty days, with immense amount of war spoils.

(e) No one is 'Masoom' (free form mistakes) except Allah's Messenger:
The Sahabah (ra) made a mistake when they disagreed with Abu Bakr As-Siddeeq (ra) concerning dispatching the army of Usamah (ra). This shows that no one is free from errors because nobody speaks or acts with revelation from Allah, except the Prophet (saws). Allah says in the Qur'aan: "He (Muhammad) does not speak of his desire. It is only a revelation sent down to him." [an-Najm (53): 3-4] therefore no one is 'Masoom' (free form mistakes) except Allah's Messenger.

Therefore we are not ordered to obey anybody other than the Prophet. Allah says: "We sent no Messenger, but to be obeyed by Allah's Leave." [an-Nisa (4): 64] and: "Whatsoever the Messenger gives you take it and whatsoever he forbids refrain from it." [al-Hashr (59): 7]

Allah also explains that if people obey persons other than the Prophet (saws); it would result in their own destruction. He said: "And know that among you there is the Messenger of Allah. If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble." [al-Hujurat (49): 7]

Thus, even when Allah ordered us to obey our leaders; he made it a condition that the leader is righteous and his orders do not transgress the limits set up by Allah. Allah's Messenger (saws) has extensively explained this issue in his Ahaadeeth. Once, the Prophet (saws) sent some people under the leadership of a man from the Ansaar and ordered the soldiers to obey him. He (i.e. the leader) became angry and said, "Didn't the Prophet order you to obey me!" They replied, "Yes." He said, "Collect fire-wood for me." So they collected it. He said, "Make a fire." When they made it, he said, "Enter it (i.e. the fire)." So they intended to do that and started holding each other and saying, "We run towards the Prophet from the fire." They kept on saying that till the fire was extinguished. When that news reached the Prophet, he said, "If they had entered it (i.e. the fire), they would not have come out of it till the Day of Resurrection. Obedience (to somebody) is required when he enjoins what is good." [Saheeh al-Bukhari v. 5, no. 629]

(f) Difference of Opinion among righteous Muslims:
The story of Usamah's departure also shows that difference in opinion is possible even amongst righteous people, just like the Sahabah (ra) disagreed. Disagreements are sure to exist because, Allah says: "and man was created weak." Man is weak in his knowledge and understanding. As a result, he will surely make mistakes. Moreover, disagreements occurred among the Sahabah even in the time of Allah's Messenger.

When the Messenger of Allah (saws) returned from the battle of al-Ahzaab and took off his amour, Jibreel (as) came to him and said: 'We (i.e. angels) have not yet put down our weapons, so set out for Banee Quraydah.' The Messenger of Allah (saws) ordered his Companions to leave for battle and said: "None of you should pray (Salaat of) Asr, except at Banee Quraydah." [Saheeh al-Bukhari and Saheeh Muslim]

The Companions understood this command differently; some thought that the Messenger of Allah's (saws) intention was for them to make haste in setting off so that when the time of Asr prayer arrived, they would already be at Banee Quraydah. Consequently, when the time of Asr prayer set in and they were in fact still on their way, they prayed and did not delay it out of its prescribed time. The other Companions understood the Messenger of Allah's (saws) order to mean that they should not pray Asr until they reach Banee Quraydah. Hence, they delayed their prayer until they reached Banee Quraydah and therefore they prayed after its time. When the Messenger of Allah (saws) was informed about the incident he did not accuse any of them!

So, disagreements are not evil in themselves, but the malice and hatred among the people against the person/group that holds a different view is evil. And what is more dangerous is stubbornness even after acknowledging ones mistake and not accepting the truth!

It is worth mentioning here that the Hadeeth often mentioned concerning disagreements, 'The disagreement among my Ummah is Mercy' is a fabricated Hadeeth and should not be circulated.

(g) Referring to the Qur'aan and the Sunnah when disagreements occur:
Abu Bakr As-Siddeeq (ra) solved the disagreement among the Sahabah (ra) by referring to the orders of Allah's Messenger. He proved with his action that regardless of the gravity of situation, the orders of Allah's Messenger (saws) should be carried out. He rejected all the appeals of the Sahabah to retreat the army or substitute Usamah by saying, "I would not hold back at any cost what the Prophet (saws) ordered to go ahead" In doing so, Abu Bakr As-Siddeeq implemented the Orders of Allah, the Exalted: "O you who believe! Obey Allah and obey the Messenger and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (saws), if you believe in Allah and the Day of Judgment. That is better and more suitable for final determination." [an-Nisa (4): 59]

Similarly, whenever a disagreement occurred among the Salaf as-Saliheen, they would refer it back to the Qur'aan and the Sunnah. It is reported in Saheeh al-Bukhari that when the Khalifah, Umar Ibn Khattab (ra) was traveling to Sham; on the way, he was informed that plague had broken out in Sham. So, he stopped and sought counsel from the Companions. He counseled both; the Muhajiroon and the Ansaar and they differed on the issue which resulted in two opinions; the correct one being that they should not travel to Sham but return to al-Medina. During this consultation, Abdur Rahmaan Ibn Auf (ra) who had not been initially present came and remarked: 'I have with me some knowledge on this matter. I heard the Messenger of Allah (saws) say: "If you hear of it (i.e. plague) being in a land, do not go there and if it breaks out in a land which you are in, do not leave in flee of it." So, they returned back.

(h) Submitting oneself to the Truth, when it is discovered:
Disagreement took place among the Sahabah concerning the army of Usamah (ra) but it was soon resolved when Abu Bakr made clear to them that Allah's Messenger (saws) had ordered the army to fight the Romans and that no person has the right to change the orders of the Prophet. There was no one after that who disagreed with the Khalifah and all approved of his decision because they were well-aware that: "It is not for believing, man or woman, when Allah and His Messenger (saws) have decreed a matter that they should have any option in their decision. And whosoever disobeys Allah and His Messenger, he has indeed strayed in a plain error." [al-Ahzab (33): 36]

(i) Majority opinion that opposes the Commands of Allah and His Messenger (saws) have no significance or authority:

"Fear not the path of truth for the lack of people walking on it."

People try to prove their stance by presenting "majority" as the proof of them being on the truth, however in Islam, majority is not the criterion. When Abu Bakr As-Siddeeq (ra) declared the dispatch of Usamah's army, majority of the Sahabah disagreed with him. And those who disagreed with Abu Bakr As-Siddeeq were not common people, they were the Ansaar Sahabah, regarding whom Allah's Messenger (saws) said: "If the people took their way through a valley, and the Ansaar took their way through a mountain pass, surely, I would take the Ansaar's mountain pass." [Saheeh al-Bukhari] and in another narration: "If there had been no Hijrah; I would have been from the Ansaar." [Saheeh al-Bukhari,] and yet in another narration, he (saws) declared love for the Ansaar a sign of Eemaan, he said: "None loves the Ansaar but a believer, and none hates them but a hypocrite. So Allah will love him who loves them, and He will hate him who hates them." [Saheeh al-Bukhari] But the opinion of the Ansaar, their elevated status, and majority did not achieve authority because it was against the orders of Allah's Messenger.

Thus, majority has no significance. This was also proved at the time of Prophet's death; majority of the Sahabah among which was Umar Ibn Kattab (ra) were of the opinion that the Prophet (saws) did not die, and the rest believed that he was dead, amongst whom was Abu Bakr As-Siddeeq.

Umar (ra) upon hearing the news of Prophet's (saws) death; unsheathed his sword and said: "...The Messenger of Allah (saws) did not die, but he went to his Lord in the same way as Moosa did He will come back and he will cut off the hands and legs of those who claim his death."

Abu Bakr went directly to the Messenger of Allah (saws), uncovered his face, tended down, kissed him and cried. Then he said: "I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allah had ordained." He then came out and declared to the people: "He who worships Muhammad (saws), Muhammad (saws) is dead now. But he who worships Allah, He is Ever Living and He never dies. Allah says: "Muhammad (saws) is not more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful." [aali-Imran (3): 144]

Umar Ibn Khattab (ra) said: "By Allah as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad (saws) had really died."

So, Abu Bakr As-Siddeeq did not consider the view point of the majority but accepted the Aqeedah of the Qur'aan and the Sunnah.

Hafidh Ibn Hajr writes commenting on this incident: "This proves that in Ijtihad minority can be right and the majority can be wrong. Always the majority cannot be given the precedence.' [Fathul-Bari] And Imam an-Nawawi says: "If the Sunnah is established then it can not be left even if some, majority or all people have left it." [Sharah an-Nawawi 8/56]

Similarly (after the death of the Prophet) when a group of Muslims refused to pay Zakaat to the Khalifah, Abu Bakr As-Siddeeq (ra) declared war against them. In this issue also, majority of the Sahabah disagreed with him concerning fighting them, and they were wrong!