CHAPTER ONE
The conquests and after : Muslimarmies, 11–64/632–83
Before the conquests
The armies of the first Caliphs were formed in the Prophet’s lifetime and during the spectacular conquests which followed his death in 11/632. Most of the men who joined the armies of the conquests were of bedouin origin.
1 Raiding and fighting, as well as defending themselves against the raids of others, were an integral part of their lives, as both the poems and narratives of the
Jhiliya and information about modern bedouin societies makes clear.
2 This meant that most adult males had experience of military activity and some practice and even skill in riding, using spears and swords and archery. Hunting, too, provided training in such skills. Compared with the farmers and citizens of the settled areas of the Near East, they were a military population.
They did not, however, form armies. An army, as an identifiable unit in society, can exist only if there are sections of society which are in effect non-military or civilian. In the bedouin tribe, this was not the case: with few marginal exceptions, all adult males were fighters and all females and children the families and dependants of fighters. Only after the conquests and settlements did there develop the social specialisation which meant that the army formed a discrete group.
The military forces lacked any system of remuneration, fighting as they did for booty, honour or self-defence. Nor did they have any structure of command with coercive powers. There were certainly tribal nobles, the
ashrf (sing.,
sharf) ,who owed their status to descent and their own abilities, but they were obeyed only voluntarily. The individual bedouin tent preserved its own autonomy, just as it provided its own subsistence and the warrior his own weapons. Social identity, formal training, provided equipment and payment, all characteristics of a true army, were foreign to this society.
How far this changed in the first years of Islam, the lifetime of the Prophet, is very difficult to tell.
3 The latest authority on the subject
4 stresses the extent to which our sources on the practice of the Prophet in military affairs, as elsewhere, have been shaped by later legal discussion. We can probably assume that Mu
ammad’s own unique position meant that his orders were accepted more readily than those of other contemporaries. There is some evidence that the
nascent Muslim community did, on occasion, supply weapons and food to allow its more indigent members to join in campaigns.
5 There is no sign, however, of a struct...