Sword of Allah: Khalid Bin Al-Waleed, His Life and Campaigns

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Since its first publication in 1970, Sword of Allah has gained a reputation as the definitive guide to the military career of Khalid ibn al-Walid (R. A.), the most successful general of the early Islamic conquests of the 7th century and a military genius by all accounts. With some (major) caveats, this reputation is well deserved since it is the only easily accessible book-length treatment of Khalid’s battles and campaigns. The great tribe of the Quraish that inhabited Makkah had evolved a clear-cut division of privilege and responsibility among its major clans. The three leading clans of the Quraish were the Bani Hashim, the Bani Abduddar (of which the Bani Umayyah was an offshoot) and the Bani Makhzum.

The sword of Islam - إسلام ويب The sword of Islam - إسلام ويب

Austrian statesman, journalist and author; former foreign correspondent for the Frankfurter Zeitung; author of Islam at Cross Roads and Road to Makkah and translator of the Quran. (Embraced Islam in 1926). There were lots of BIASED events depicted which has nothing to do with the HISTORY which I had confirmed from other sources as well. Among the ones who laterjoined this faith in Makkah were the honest merchant, Abu Bakr; the iron man of Arabia ’Umar; the shy businessman, ‘Uthmaan; the Prophet's brave uncle Hamzah; and the slave of a pagan family, Bilaal, may Allah be pleased with them. They simply could not resist the alleged ‘magic sword’ of a humble and lonely prophet! The negligible minority of the believers in the new faith were soon driven away from Makkah.

Hillenbrand, Carole (1999). The Crusades: Islamic Perspectives. Chicago: Fitzroy Dearborn Publishers. ISBN 1-57958-210-9. But while they were both intelligent, strong and forceful by nature, neither had patience or tact. They were to continue to compete with each other in almost everything that they did.

Khalid ibn Al-Walid (RA) - Hadith of the Day Khalid ibn Al-Walid (RA) - Hadith of the Day

Before his conversion to Islam, Khalid is renowned as being the only commander to have inflicted a serious battlefield defeat against the Prophet Muhammad at the Battle of Uhud in 625CE. However, after his conversion to Islam, Khalid was not only fully accepted into the nascent Muslim community unconditionally, but he was also put to good use in Muhammad’s army. It was here that he truly began his military career, and he did not have to wait for long until he was sent to face the Byzantines at the Battle of Mu’tah in 629CE, which took place in modern day Jordan. Arif, Khalid Mahmud (1995). Working with Zia: Pakistan Power Politics, 1977–1988. USA: Oxford University Press. p.43. ISBN 978-0-19-577570-9. Several traditions relate the Muslims' capture of Damascus. [124] The most popular narrative is preserved by the Damascus-based Ibn Asakir (d. 1175), according to whom Khalid and his men breached the Bab Sharqi gate. [124] Khalid and his men scaled the city's eastern walls and killed the guards and other defenders at Bab Sharqi. [126] As his forces entered from the east, Muslim forces led by Abu Ubayda had entered peacefully from the western Bab al-Jabiya gate after negotiations with Damascene notables led by Mansur ibn Sarjun, a high-ranking city official. [124] [127] The Muslim armies met up in the city center where capitulation terms were agreed. [127] On the other hand, al-Baladhuri holds that Khalid entered peacefully from Bab Sharqi while Abu Ubayda entered from the west by force. [124] Modern research questions Abu Ubayda's arrival in Syria by the time of the siege. Caetani cast doubt about the aforementioned traditions, while the orientalist Henri Lammens substituted Abu Ubayda with Yazid ibn Abi Sufyan. [128]The historian Ryan J. Lynch deems Khalid's desert march to be a literary construct by the authors of the Islamic tradition to form a narrative linking the Muslim conquests of Iraq and Syria and presenting the conquests as "a well-calculated, singular affair" in line with the authors' alleged polemical motives. [106] Lynch holds that the story of the march, which "would have excited and entertained" Muslim audiences, was created out of "fragments of social memory" by inhabitants who attributed the conquests of their towns or areas to Khalid as a means "to earn a certain degree of prestige through association" with the "famous general". [106] Conquest of Syria Khalid is credited by the early sources for being the most effective commander of the conquests, including after his dismissal from the supreme command. [182] He is considered "one of the tactical geniuses of the early Islamic period" by Donner. [111] The historian Carole Hillenbrand calls him "the most famous of all Arab Muslim generals", [183] and Humphreys describes him as "perhaps the most famous and brilliant Arab general of the Riddah wars and the early conquests". [90] In Kennedy's assessment, Khalid was "a brilliant, ruthless military commander, but one with whom the more pious Muslims could never feel entirely comfortable". [184] While recognizing his military achievements, the early Islamic sources present a mixed assessment of Khalid due to his early confrontation with Muhammad at Uhud, his reputation for brutal or disproportionate actions against Arab tribesmen during the Ridda wars and his military fame which disturbed the pious early converts. [18] The Muslim forces entered similar agreements with nearly all the cities they besieged in Syria, including Tiberias, Beisan, Homs, Aleppo, Jerusalem, as well as Alexandria in Egypt and the cities of Upper Mesopotamia. [133] The source problem also encompasses Akram’s use of the Futuh al-Sham, a historical work of very dubious reliability allegedly written by the 8th century historian al-Waqidi. Most specialists actually consider it to be a work of historical fiction that has wrongly been attributed to Waqidi. It is rife with historical inaccuracies and fabrications. With the Yamama pacified, Khalid marched northward toward Sasanian territory in Iraq (lower Mesopotamia). [64] [65] He reorganized his army, possibly because the bulk of the Muhajirun may have withdrawn to Medina. [66] According to the historian Khalil Athamina, the remnants of Khalid's army consisted of nomadic Arabs from Medina's environs whose chiefs were appointed to replace the vacant command posts left by the sahaba ('companions' of Muhammad). [66] The historian Fred Donner holds that the Muhajirun and the Ansar still formed the core of his army, along with a large proportion of nomadic Arabs likely from the Muzayna, Tayy, Tamim, Asad and Ghatafan tribes. [67] The commanders of the tribal contingents appointed by Khalid were Adi ibn Hatim of the Tayy and Asim ibn Amr of the Tamim. [68] He arrived at the southern Iraqi frontier with about 1,000 warriors in the late spring or early summer of 633. [69]