Selflessness

It was a settled principle with the Prophet that he always kept to the fore his own kith and kin and those who were nearer to him in facing a risk or hazard but allotted them the last place in distributing favours and rewards and spoils of war. When the three well-known swordsmen of Quraysh, 'Utba b. Rabia, Shayba b. Rabi'a and Walid b. 'Utba, challenged the Muslims to a single combat at Badr, the Prophet sent forward Hamza, 'All and 'Ubayda although he knew about the velour of enemy combatants and also had a number of veterans among the Muhajirin and the Ansar who could have successfully tilted with the Qurayshite battlers. All the three, Hamza, 'Ali and 'Ubayda, belonged to the Prophet's own clan, Banu Hashim, and were his nearest relatives. They were also held dear by him but the Apostle disliked to imperil others for the sake of keeping his kindreds out of danger. God helped the three to emerge successful in the combat; Hamza and 'Ali came back safe and triumphant while 'Ubayda was brought back mortally wounded. Again, when the Prophet disallowed usury and abolished blood vengeance belonging to the pre-Islamic period on the occasion of Farewell Pilgrimage he declared, "The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of 'Abbas b. 'Abdul Muttalib. Claims of blood vengeance belonging- to the pagan past have been abolished and the first of those murdered among us whose blood vengeance I remit is that of the son of Rabia b. al Harith. "

 

Unlike the kings, rulers and political leaders the Prophet of God always kept his kins and kindreds in the background, giving preference to others in giving out gifts and rewards. 'Ali relates that Fatima had to work hard in grinding corn. So, when she got the news that some slave girls had been brought to the Prophet, she went to him but did not find him. Aishwas present there to whom she told (of her desire for a servant). When the Prophet came, Aisha informed him about Ftima's visit. Relating this incident 'Ali says: "The Apostle of God visited us when we had gone to bed. We were about to get up but he told us to stay where we were. He then sat down near me and I felt the coldness of his feet on my chest. He then said, 'Let me guide you to something better than what you have asked. When you go to bed, say Subhan Allah (Glory be to God) thirty-three time, Alham-du lilah (Praise be to God) thirty-three times, and Allah-o-Akbar (God is most great) thirty-four times. This will be better for you than a servant."

 

In another report of the same incident handed down through another source, the Prophet is also reported to have said, "By God, I cannot give you anything at the time when the bellies of my companions of Suffa have been hollowed by hunger. I have nothing to meet their expenses and I will sell these to provide for them."

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The Prophet In His House

The Apostle of God occupied himself at his home like a common man. As 'Aisha relates, he used to clean his clothes, milch the sheep and himself do his odd jobs. She also says that he would mend his clothes, repair his shoes and do similar other works. When asked how the Prophet occupied himself at home, she replied, "He used to keep himself busy in household chores and went out when the time for prayer came."

 

In another report related on her authority, she is reported to have said, "The Prophet of God used to repair his shoes, mend his clothes and occupied himself at home even as any of you occupy yourself." 'Aisha relates, "God's Messenger was very softhearted, the kindliest of all. He laughed often and smiled much." Anas says that he had not seen a man who was more clement and nice to his household members than the Apostle of God." It is related on the authority of 'Aisha that the Prophet said, "The best of you is one who is most nice to his wife and children and I am the nicest among you." Abu Huraira said that the Prophet never expressed disapproval of any food, if he desired he ate it, and if he disliked he left it alone."

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Natural Disposition

The holy Prophet had an excessive zeal for devotions to God, his uninterrupted communion with the Lord took the shape of extensive orisons and vigils, supplications and lamentations and his indifference to the world surpassed the abstinence of hermits and ascetics but he was never wanting in sympathy and compassion, courteous and mannerly behaviour to one and all; nor was he ever lacking in restoring justice to one whon1 it was denied or in bidding welcome to everyone according to his status and position. According to the wont of human nature, these were perhaps the strongest unidentical traits blended together in the character of the Prophet. Once he said to Anas, "If you had known what I know, you would have laughed ever so little and wept a great deal. "

 

The Apostle came of the noblest stock, yet he was very modest, exceedingly large hearted and most sweet tempered; he never kept aloof from his companions; cherished a kind and tender disposition towards the children and often took them in his lap; accepted the invitation to take meals with the slaves and maidservants, the poor and the indigent; visited the sick even if he had to go to the farthest corner of the city and always accepted the excuses offered for misdeeds. He was never seen stretching his legs whilest sitting with his companions lest anyone of them should feel inconvenience. 'Abdullah b. al-Harith reports that he had not seen anyone smiling so ofter1 and with a more cheerful disposition than the Apostle of God. Jabir b. Samurah says that he had joined the sittings of the Apostle and his companions more than a hundred times. He saw the companions listening and reciting poems, describing some incident of the pagan past while the Apostle of God either sat silently or smiled with them at some amusing remark. Sharid states that the Prophet asked him to recite the verses of Umayya b. Abi as-Salt and he recited them.

 

The Apostwas extremely kindhearted and affectionatethe finest human sentiments and virtues were discernible in-his character. Anas b. Malik heard God's Apostle saying to Fatima, "Bring my two sons." In a moment they came running and the Prophet kissed and embraced them. Another time the Prophet summoned his grandson, Hasan b. 'A1i. He came running and falling in the Prophet's lap, passed his fingers through his beard. The Prophet opened his mouth while Hasan's saliva fell in his mouth. Fatima tells that when the Prophet's freedman Zayd b. Haritha came to Medina, the Prophet was in his house. Zayd knocked at the door. The Prophet immediately got up to greet him although he was not properly dressed. His mantle hanging loosely on his shoulders, he went out to receive Zayd, shook hands with him and kissed him.

 

Usama b. Zayd reports that one of the Prophet's daughters sent him a message telling him that a son of hers was at the ebb of life, asking him to come to her. The Prophet sent her greetings, saying at the same time, "What God has taken away belongs to Him and what He has given belongs to Him, and He has appointed a time for everyone; so she ought to show endurance and seek her reward from God." She then sent for him adjuring to come to her, and he got up to go accompanied by us. The boy who was at the last gasp was brought to the Prophet who took him in his lap, his eyes overflowing with tears. S'ad asked, "What is this, O Messenger of God ?" He replied, "This is compassion which God deposits in the hearts of His servants whom He will. Verily, God shows compassion to those who are compassionate."

 

When the prisoners taken in the battle of Badr including 'Abbas were tied, the Apostle could not sleep because of the groaning of 'Abbas. The Ansar, on coming to know the Prophet's uneasiness, untied him. The Prophet was pleased with the Ansar but when it was suggested to him that 'Abbas should be set free on payment of an indemnity, he refused the request since he did not like to discriminate between 'Abbas and other prisoners.

 

A Bedouin came to the Apostle and said, "You kiss your children but we do not." The Apostle replied, "What can I do if God has withdrawn compassion from your hearts." The Prophet was extremely kind to the children and was always considerate and benevolent to them. Anas says that God's Messenger passed by some children who were playing. The Prophet greeted them. He also reports that the Prophet used to mingle with us and ask my younger brother, "Abu 'Umayr, What has happened to your bird ?"

 

Being too solicitous and well disposed to the Muslims, the Messenger of God was very tolerant and overlooked their occasional weariness and boredom. 'Abdullah b. Mas'ud says that the Prophet used to interpace his exhortations and counsels to the people lest they should not get tired with them. Although prayer was most pleasing to him, he always used to cut it short if the cry of any child reached his ears. He said once, "When I stand up for prayers I intend to make it long, but when I hear any child crying I shorten it for fear that his mother might he distressed.''

 

Abu Mas'ud narrates that someone said to the Prophet, "O Messenger of God, I swear by Allah that I keep away from the morning prayer on account of so and so who makes it too long." Ibn Mas'ud further says that he never saw the Apostle more angry than he saw him while giving an exhortion after that incident. He said, "There are some among you who scare the people away; so whoever of you leads a prayer, he ought to be brief, for there are the weak and the aged and those who have a business to attend."

 

It is also related that Anjasha was a singer of camel-songs who had a beautiful voice and used to lead the dromedaries of women. Anjasha's melodious singing made the camels go quickly which disturbed the women. Hence the Prophet said to him, "Gently, Anjasha, do not break the glass vassels."

 

God had made the Apostle's heart as clear as a crystal, bearing no ill-will against anybody. Once he said to his companions, "None of you should denounce another before me, for I like to come out to you without any ill feeling."

 

God's Messenger was benign and gracious to all the Muslims like their father. He treated everyone of them like his family members as if they were his own charge. Or, the affection he had for them was like that of a mother for her child, for he had never had an eye to their wealth and property or their prosperity but he always deemed it his duty to lighten their burdens and to clear their debts. He used to say, "Whoever leaves some property as a legacy, it belongs to his heirs, but his unpaid debts are my responsibility."

 

There is yet another report citing the Apostle: "No Muslim has a patron closer unto him than I; or, if you wish, recite the verse : 'The Prophet is closer. to the believers than their selves ;' for the property left by anyone goes to his nearest kins whoever they may be; but if one dies leaving a debt, he (the creditor) should come to me since I am the patron of the deceased and responsible to discharge his debts."

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Indifference To The World

Not the best words in their best order in any language can adequately depict the way God's Messenger looked at dirham and dinar, wealth and property and the world and all that it stands for. Indeed, even the disciples who had served their time at the feet of the Apostle's companions or the disciples of such disciples never regarded fortunes and treasures fit enough for the dusthole. Their pure and pious lives, their indifference to wealth and worldly possessions, the way they showered bounty on one and all and preferred others over their own selves, their contentedness with the barest minimum and their heroic selflessness and self-denial take one's breath away. One can only picture to oneself the nobleness of heart and openhanded generosity as well as self-abnegation and unearthly disposition of the great teacher who had enlarged the minds of all the later godly souls.

 

We shall, therefore, cite here only a few of those authentic reports which have been handed down by the most trust-worthy narrators since the Prophet's own words and actions can best illustrate his outlook and sentiments in this regard. Two of the well known sayings of the Apostle of God which sum up his attitude towards worldly life are: "O God, life is truly the life of the hereafter", and "What have I to do with the world ! My only business with it is like that of a rider who, shades himself under a tree, then goes off and leaves it."

 

'Umar once saw the Apostle lying on a reed mat which had left its marks on his body. 'Umar gave way to tears at the frugal living and privation of his mentor. The Prophet asked, "What's the matter, 'Umar? " He replied, "O Messenger of God, of all the creatures of God, you are the most venerated, but it is the Caesar and the Chosroes who are rolling in the lap of luxury." 'Umar's reply made the Apostle's blood boil in anger and his face became red. He said, " 'Umar, have you any doubt about it?" Then he added, "These are the men who have been given all the pleasures of life in advance here in this world."

 

The life of ease was rejected by God's Messenger not only for his own self but also for his dependents as well. He was heard praying, "O God, make the provision of Muhammad's family sufficient only to sustain life." Abu Huraira says, "By Him in whose hands is Abu Huraira's life, the Apostle of God and his family never had the wheat bread continuously for three days until he departed from this world.'' 'Aisha relates, "We, the members of the Prophet's household caught sight of one moon and then the next, but no fire was lighted in our hearth. We had to live only on dates and water. ,, The Prophet's coat of mail had been pawned with a Jew but he had not enough money to get it back from him. The Messenger of God departed from the world when the coat of mail was still with the Jew.

 

The Prophet proceeded to perform the Farewell Pilgrimage followed by a huge crowd which obscured the horizon-at a time when the entire Arabian Peninsula had acknowledged his spiritual and temporal supremacy. Yet, the saddle of his dromedary was outworn covered l', a sheet which was worth not more than four dirhams. Thc prayer he then sent up to God was, "O Allah, make it a haj devoid of all pretensions and show." Abu Dharr reports the Apostle telling him on an occasion, "I would hate to possess as much gold as Mount Uhad and then to allow three days to pass with a single dinar remaining with me except that which I may hold back for the cause of religion; rather, I would give it away to God's servants this way and that, on my right and left and in the hack."

 

Jabir b. 'Abdullah says that it never happened that the God's Messenger was requested to give anything and he said 'No' in reply. Ibn 'Abbas testifies that in generosity and bountifulness the Apostle of God was swifter than the wings of the wind. '' Anas says that once when a man asked the Apostle to give him something he gave him a flock of sheep enough to fill the space between two hillocks. The man returned to his people and said to them, "O ye people, embrace Islam. Muhammad peace be upon him gives so open-handedly as if he fears not poverty. " Another time, ninety thousand dirhams were presented to the Prophet. He asked to heap them up on a mat and then started giving it away. Nobody who asked for it was denied until the entire heap of money disappeared.

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Love Of God

The holy Prophet was the Messenger of God, the chosen and the exalted, whose all sins, foregoing and coming, had been forgiven by the Lord, yet he was the most painstaking, eager and earnest in paying homage to God.

 

Al-Mughira b. Sh'uba reported that the Prophet once got up at night and stood praying for such a long time that his feet became swollen. On being asked why he did this when all of his former and later sins had been forgiven, he replied, "What ! shI not be a grateful servant (of God) ?" 'Aisha relates that the Apostle of God once kept awake throughout the night till morning reciting only one verse. Reporting the same event Abu Dharr says that the Prophet kept praying throughout the night reciting one verse until the dawn appeared. The verse he recited was: "If Thou punish them, lo ! they are Thy slaves, and if Thou forgive them, lo ! Thou, only Thou art the Mighty, the Wise."

 

'Aisha says, "The Apostle of God took to fast to such anextent that we thought he would never give it up, and when he would go without fasting we thought that perhaps he would never fast again." Anas reports that whoever wanted to see the Prophet praying at night could do so and similarly one could see him sleeping. 'Abdullah b. ash-Shikhkhir says that once he went to see the Prophet. He was then offering prayers and sobbingthe sound emitting from his chest was like that of a boiling pot.

 

The Apostle was never at ease except when he performed the prayers. It seemed that even after saying his prayers, he eagerly looked forward to the time when he would again be paying homage to God. The Apostle often remarked: "The comfort of my eyes lies in prayers." The companions of the Prophet relate that whenever he had any trouble he used to prostrate in supplication to God. "Whenever the wind blew at night", says Abu Darda', "the Apostle of God took shelter in the mosque until it became calm. And whenever there was a solar or lunar eclipse, thc Prophet got up in trepidation seeking refuge from God until it was over and the sky was clear." The Apostle always seemed solicitous to commune with God; uneasy and restless until he had again fellen prone before the Lord. Oftentimes he sent for Bilal and said, "Bilal, make arrangements for holding prayers and put me at. ease."

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His Characters

A comprehensive and graceful account of the noble qualities, merciful disposition and distinctive traits of the 'prophet's character has been left by Hind b. Abi Hala. He says: Whatever he said, it was always explicit and in plain terms. His speech was never long-winded nor unnecessarily concise. He was kindhearted and soft-spoken, never harsh or cool in his behaviour. Neither he humiliated anyone nor himself liked to be treated with disrespect. The' Prophet set much by every provision; even if it was small in quantity he never deprecated it. As for the edibles he never disapproved nor praised ; nor he showed anger about anything of the world or what it stands for. However, whenever one failed to meet one's obligation to God, nothing could cool down his indignation until he had paid back 1n full measure. But, for the wrongs done to his own person, he would never become angry.

 

"When he pointed out something, he did so with his whole hand; and when he was astonished he turned his hand over. In speaking with another man, he would strike the palm of the left on the thumb of his right hand. Angry, he would avert his face; joyful, he would look downwards. His laughter was but a smile, and when he laughed, his teeth used to appear white as hailstones."

 

"He was predisposed to refrain from unseemly language, curses and revilings and deeds shameful; in no wise he ~ said or did anything improper; he never raised his voice in) a market place, nor returned evil for evil; rather, he was given to forgive and forget. Never in his life he laid his hands on anyone save in a fight for the sake of God, nor did he ever strike anybody with his hand, neither a servant nor' a woman. I never saw him exacting retribution for any offence or excess excepting when the honour of God was ? concerned or the limit set by Him was transgressed, in which: case the Prophet would be more enraged than anybody else. ] If he had the choice between two courses, he would choose the easier one-' When he came to his house, he behaved ~ like a commoner, cleaned his garments, milked the sheep] and performed the household chores.

 

"The Messenger of God was not given to idle talk; he spoke only when he was concerned and comforted the people instead of giving them a scare through his speech. If a man of rank or nobility called upon him from another tribe, he showed him due honour and appointed him to some respectable post. He was always as cautious in his dealings with the people as he was overcareful in forming an estimate about them, although he never denied anyone his courtesy and sweet temper. He kept his companions always posted with the events and happenings and used to ask them about their affairs.

 

"He commended what was good and deprecated what was bad or vile; strengthened the one and weakened the other; was always moderate and steadfast without going back and forth; never allowed anything to escape his attention lest others should become negligent or get distracted; took care to possess the means for meeting every contingency; and was never found wanting in doing what was right and proper but in no wise he ever exceeded the limits. Those who kept his company were all virtuous and the elect; he was the best in his estimation who was the most benignant and courteous to all; and he was the most esteemed in his eyes who excelled others in benevolence and kindliness and in doing a favour to others. The Prophet would stand up with the name of God on his lips and so he sat down. Wherever he went, he sat down in the rear and instructed others to do the same. He paid such attention to everyone attending his meetings that everybody thought that none attracted his notice like himself. If anybody asked him to sit down or spoke of his affair, the Apostle listened to him patiently and gave heed to him until he had finished his talk and departed. If anybody asked for something or wanted his help, he never allowed him to leave without disposing of his business or at least comforted him with words kind and sweet. Such was his grace and kindness to one and all that everybody took him as his father. In regard to what was right and proper he regarded all on the same plane. His were the gatherings of knowledge and edification, of seemliness and modesty, of earnestness and probity. Neither anybody talked in a loud voice, nor censured others, nor cast a reflection on anybody, nor found fault with others; all were equal on even ground, and only those enjoyed a privilege who were more pious and God-fearing. In his meetings, the elders were held in reverence, the youngers were treated kindly, those in need were given preference by all and the wayfarers and strangers were afforded protection and looked after." Further he says: "Of cheerful disposition, the Apostle of God was always bright and radiant; he was tenderhearted and sweet tempered; not stern by nature, he never spoke harshly; nor was he accustomed to speaking loudly; nor to saying anything unseemly or lewed; nor yet he found fault with others; he was not stingy or miser; if he disliked the request made to him, he simply ignored it and instead of refusing it outright he gave no reply. From the three things he always kept aloof; one was squabble, the other, arrogance, and the third, dabbling in a futile task. And, the three things he spared others were that he never spoke ill of anyone, nor maligned anybody, nor pried into anyone's failings. He gave tongue only to the things which were decent. When he spoke all those present listened to him attentively lowering their heads as if birds were sitting on their heads. Others spoke only when the Apostle had finished his talk, nobody joined issue with others in his presence and when anybody said something others kept quiet until he had finished his talk. The Prophet of God used to smile on the remarks which made others laugh and expressed surprise over things which astonished others. He always gave heed to the wayfarers and used to put up patiently with the rudeness of strangers until his companions diverted the attention of such persons. He used to say: 'Help those whom you find in need.' He gave ears only to such tributes as were modestly worded and never interrupted nor cut in the talk of others. If anybody exceeded the limits, he either forbade him or got up to cut short such prattle.

 

"He was the most generous, largehearted, truthful, clement, lenient and amiable. One who saw him for the first time was overawed, but when one kept his company and came to know him intimately, one became attached to him like an inseparable companion. Those who had seen him say that they never saw a man like him either before or after himMay God have peace and blessings on His Apostle. "

 

God had endowed His Prophet with an impressive personality. His features displayed a harmonious blending of a lovely elegance and grace, sublime splendour and impressiveness. Says Hind b. Abi Hala, "He was self-respecting, graceful and splendidpleasing to the eyes set on him. His face had the brilliance of a full moon."

 

Bara' b. 'Azib relates, "God's Messenger was of medium height. I had seen him once wearing a red robe and had never seen anyone more beautiful than he." Abu Huraira says: The Prophet was of a moderate size, a bit tall than short, his complexion was very fair, his beard was black, the mouth was of moderate size and pretty, the eye-lashes were long, the shoulders were broadI have never seen a man like him either before or after hiln.'' Anas reports, "I have not touched any brocade or silk which was softer than the palm of God's Messenger, nor smelt anything sweeter than the Prophet's odour."

 

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His Character

All praises and thanks be to Allah, the creator of mankind, jinns and all that exists. The greatest thing that God had offered humanity is that he provided them messengers chosen from among the best of their kind.
This section allows you to have a glimpse of The Prophet's (Peace Be Upon Him) Characters and Features.

• His Characters
• Love of God
• Indifference to The World
• Natural Disposition
• The Prophet in His House
• Selflessness
• Instinctive Sublimeness
• Mildness, Courtesy and Forbearance
• Mercy and Compassion
• Politeness
• Kindness
• Behaviour Towards Children
• Behaviour Towards Slaves
• Behaviour Towards Women
• Behaviour Towards Animals
• Forgiveness
• Generosity
• Hospitality
• Sacrifice
• Simplicity
• Humility
• Modesty
• Sincerity
• Honesty & Truthfulness
• Fair Dealing
• Justice
• Fulfillment of Promises
• Moderation
• Perseverance
• Courage, Bravery and Shyness
• Humour
• A Comprehensive & Eternal Model

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The Treaties

The Prophet Muhammad made many treaties with the local tribes and the chiefs of states the surrounding the Arabian Peninsula and very strictly adhered to the terms of his treaties. When once he entered into any with anyone he was never first to break the treaty. This was one of the cardinal principles of his policy. He always honored his promises and pacts with other people and advised his followers to do the same. He always enjoined upon his commanders not to break their trust. The Qur'an commands:

 

"O you who believe! Fulfil all your obligations (and trusts)."

 

[Qur'aan 5:1]

 

The obligations of treaties and pacts are of far more significance than promises made to individuals. The Qur'an therefore lays great emphasis on the believers to honour them:

 

"You should not take friends from among them (the hypocrites) unless they migrate in the Way of Allah; and if they do not migrate, then seize them wherever you find them and slay them and do not take any of them as friends and helpers. However, those hypocrites are excepted who join a people who are allied to you by treaty.

 

[Qur'aan 4:89-90]

 

COVENANT BETWEEN THE MUSLIMS AND THE JEWS

 

When Muhammad came to Medinah, he found himself confronted with many problems, internally as well as externally. He was faced with aggression from the Quraish and subversion and revolt from the hypocrites and the Jews of Medinah. Shortly thereafter, the Prophet (peace be upon him) got a written document, which bound the Muhaaji run and the Ansaars to a friendly agreement. The covenant made the Jews a party to the treaty that guarantees them the freedom of their rights and obligations. (Ibn Hisham, Vol. p. 501). He mice pacts and treaties of diverse natures with the Jews, but the most significant agreement which the Prophet signed was with the Jews of Medinah. It was not only an agreement with them but a proclamation on the part of the Prophet. It permanently established the central authority of the Islamic State of Medinah as well as that of Muhammad as the chief administrator and ruler. It also established the rule of law in the country with one legal authority and one law for all people. The main provisions of this agreement are as follows. (Ibn Ishaq, The Life of Muhammad, pp231-235).

 

In the Name of Allah, Most Merciful, Most Gracious.

 

1.This is a document from Muhammad the Prophet governing the relations between the believers and Muslims of the Quraish and Yathrib and those who followed them and joined them and laboured (fought) with them.

 

2.They are one community (Ummah) to the exclusion of all other people.

 

3.The muhajirun of the Quraish, according to their present custom, shall pay the blood-money within their own number and shall redeem their prisoners with the kindness and justice common among believers (ma'ruf).

 

4.The Banu Auf, according to their present custom, shall pay the blood money they paid in times of ignorance; every section shall redeem its prisoners with the kindness and justice common among believers.

 

5-8. The Banu Saidah, the Banu Harithah, the Banu Jusham and the Banu Najjar likewise.

 

9-11.The Banu Amr bin Auf, the Banu al-Nabit and the Banu al-Aus likewise.

 

12. Believers shall not leave anyone destitute among them by not paying his redemption money or blood money in kindness.

 

13. A believer shall not take away the c freedom of another Muslim against his will.

 

14. The God-fearing believers shall be, against the rebellious or him who seeks to spread injustice, or sin or enmity, or corruption between believers; the hand of every man shall be against him even if he be a son of one of them.

 

15. A believer shall not slay a believer for the sake of an unbeliever nor shall he aid an unbeliever against a believer.

 

16. Allah's protection (dhimmah) is one; the least (adna) of them may give protection to a stranger on their behalf. The believers are friends (mawali) one to the other to the exclusion of other people.

 

17.To the Jew who follows us belong help and equality. He shall not be wronged nor shall his enemies be aided.

 

18.The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the Way of Allah.

 

19. Conditions must be fair and equitable to all (in all peace treaties).

 

20. In every party, a rider must take another behind him (while doing military duties).

 

21. The believers must avenge the blood of one another shed in the Way of Allah. The God-fearing believers enjoy the best and most upright guidance.

 

22. No polytheist shall take the property or person of a Quraish under his protection nor shall he intervene against a believer.

 

23. Whoever is convicted of killing a believer without just cause shall be subject to retaliation, unless the next of kin is satisfied (with blood-money), and the believers shall be against him as one man, and they are bound to take action against him.

 

24. It shall not be lawful for a believer who has agreed to what is in this document and believes in Allah and the Last Day to help an evil-doer or to shelter him. The curse of Allah and His Anger on the Day of Resurrection will be upon him if he does, and neither repentance nor ransom will be accepted from him.

 

25. Whenever there is a difference of opinion about anything, it must be referred to Allah and Muhammad for a final decision.

 

26. The Jews shall contribute to the cost of war as long as they are fighting alongside the believers.

 

27. The Jews of the Banu Auf are one community with the believers (the Jews have their religion and the Muslims have theirs'), their freedmen and their persons except those who behave unjustly or sinfully, for they hurt but themselves and their families.

 

28-35. The same applies to the Jews of the Banu al-Najjar, Banu al-Harith, Banu Sa'idah, Banu Jusham, Banu al-Aus, Banu Thalabah and the Jafnah, a clan of the Thalabah and the Banu al-Shutaibah.

 

36. Loyalty is a protection against treachery. The freedmen of Thalabah are as themselves. The close friends of the Jews are as themselves.

 

37. None of (the believers)? shall go to war, except with the permission of Muhammad, but he shall not be prevented from taking revenge for a wound.

 

38. He who slays a man without warning slays himself and his household, unless it be one who has wronged him, for Allah will accept that.

 

39. The Jews must bear their expenses and the Muslims their expenses.

 

40. Each must help the other against anyone who attacks the people of this document.

 

41. They must seek mutual advice and consultation, and loyalty is a protection against treachery.

 

42. A man is not liable for his ally's misdeeds.

 

43. The wronged must be helped.

 

44. The Jews must bear expenses along with the believers so long as war lasts.

 

45. The valley of Yathrib shall be a sanctuary for the people of this document.

 

46. A stranger under protection (jar) shall be as his host so long as he does no harm and commits no crime. A woman shall only be given protection with the consent of her family.

 

47. If any dispute or controversy likely to cause trouble should arise it must be referred to Allah and to Muhammad, the Messenger of Allah. Allah accepts what is nearest to piety and goodness in this document.

 

48. Quraish and their helpers shall not be given protection,

 

49. The contracting parties are bound to help one another against any attack on Yathrib.

 

50. If they are called to make peace and maintain it, they must do so; and if they make a similar demand on the Muslims, it must be carried out, except in the case of the Jihad.

 

51. Everyone shall have his portion from the side to which he belongs; the Jews of al Aus, their freedmen and themselves have the same standing with the people of this document in pure loyalty from the people of this document. Loyalty is a protection against treachery. He who acquires anything acquires it for himself.

 

52. Allah approves of this document. This deed will not protect the unjust and the sinner. The man who goes forth to fight or the man who stays at home in the city is safe unless he has been unjust and a sinner. Allah is the Protector of the good and the Cod-man and Muhammad is the Messenger of Allah.

 

This was a historic, which brought revolutionary changes in the body politic of the City of Medinah and gave it new status. The main achievements of the document are summarized below.

 

1. It gave definite rights and duties to the participants in the document. The Muslims (the ansar and the muhajirun) and the Jews and their allies and helpers were all given these rights equally. Thus it was truly a Charter of Rights and Duties of the people of Medinah and the surrounding areas.

 

2. It established the authority of the central government of Medinah over Medinah and the surrounding areas.

 

3. Muhammad was now recognised as the undisputed ruler and leader of the people, including the Jews. He was established as the head of the legislative, executive and judicial powers and the final authority in all matters.

 

4. The Jews not only accepted Muhammad as sovereign but also recognised Medinah as a sanctuary (a sacred city) like Makkah. They also accepted him as the final authority in all judicial matters and his decisions were to be accepted by all.

 

5. This document introduced a novel idea into politics. It brought morality into politics against all material and secular attitudes. Allah was recognized as the source of all Authority and Law and Muhammad was recognised as the Messenger of Allah and as His agent.

 

6. It established the rule of law in the country. One Jaw was applied to all, irrespective of caste, creed, colour or race, and even Muhammad himself was not excluded. And interference with law in any form was strictly forbidden. Muslims and Jews and others were treated in the same manner before the law and no distinction was made in such matters.

 

7. Another revolutionary step was the establishment of one community {Ummah) out of the heterogeneous nature and structure of the multiracial society. The Muslims, the Jews and their allies were knit together into one community with one authority and one law for all as against the rest of the world. Thus the idea of oneness infused a spirit of unity and solidarity among the peoples of Medinah and made them one solid cemented structure against their enemies.

 

8. It also established Muhammad as commander of the allied forces in case of war.

 

9. It gave everybody equality and freedom of action and joined them together in the ties of human brother hood. Thus it brought them all onto an equal level: the ansar and the muhajirun, the Jews and their allies and helpers were now politically and culturally equal.

 

10. It also made the matter of war and peace the exclusive concern of the central authority of Medinah. In other words, Muhammad was given the absolute right and power to declare war against, or make peace with, any tribe or power. The Jews and others had no right or power to declare war against, or make peace with, any outside power.

 

11. Military service was made compulsory and every citizen was required to take part in it.

 

12. It also made it obligatory for all Muslims and Jews to help one another in war and peace as well as in adversity and plenty.

 

13. In all judicial matters, the decision of the Prophet was final.

 

14. The right of seeking revenge was transferred from individuals to the central authority. The individual could no longer take the law into his own hands, and had to go to the central authority.

 

15. It clearly forbade all participants in this document to give any kind of help or protection to the Quraish of Makkah. The Jews did not honour this clause of the document.

 

TREATY WITH QURAISH (Truce of Hudaybia)

 

Then, in the sixth year of the Hijrah, the peace of Hudaibiyah was signed between the Prophet and the Quraish on the following terms.

 

1. They agreed to suspend war for ten years during which time people will keep the peace and will not obstruct others. The Quraish will not wage war against the Muslims nor help others against them, but wal remain neutral in case of Muslims fighting a third party.

 

2. There will be no secret stealing and misappropriation.

 

3. Whoever wants to enter into a pact with Muhammad and conclude a treaty with him can do so. And whoever wants to enter into a pact with the Quraish and conclude a treaty with them can do so.

 

4. Whoever comes to Muhammad without permission of his guardian will be returned and whoever comes to the Quraish from the companions of the Prophet will not be returned.

 

5. Muhammad will go back this year with his companions and will enter the Ka'bah next year with his companions. He will stay there for three days and he will not enter with arms except the arms carried by travelersswords in sheaths.

 

THE TREATY TURNS TO VICTORY

 

The terms of the treaty were apparently favourable to Quraish and many of the Companions did not like it but the Prophet was satisfied that it would open new horizons for the Muslims to spread their Message among Quraish and other Arabs. And it truly proved to be the greatest political victory of Muhammad, which was not won by fighting but by peaceful means. It is confirmed by the Qur'an in these words:

 

"Truly We have given you (O Muhammad) a signal victory."

 

[Qur'aan 48 :1]

 

The events that followed proved that the truce of Hudaybia was decisive step in gaining victory after victory for Islam. The trader-statement of Mecca had gloated over their part, had been led accept the seemingly inglorious terms of the treaty simply because of their faith in the Apostle. Both the parties oversoon found Islam found Islam making rapid strides in the Arabian Peninsula. It opened the door to the occupation of Mecca and, before long, it became possible to send deputation of Mecca for inviting the Caesar and the Chosroes and the Negus to accept Islam. The revelation of God had come true.

 

Though it is hateful unto you; but it may be happen that ye hate a thin which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.

 

[Qur'aan 2:216]

 

One of the advantages issuing from the truce was that the Muslims were no longer reckoned as exiles and outlaws, but regarded as a community worthy of the attention of the Quraysh with whom they had made a treaty as equals. The alliance conceded the rightful place to the Muslims they deserved in the Arabian body politic. And, perhaps, even more important was the atmosphere of peace and tranquility. The unending war of attrition so long carried on by the Muslims for their existence, had been dissipating their vigour and strength which could now be availed of for taking the message of Islam to the unhostile or rather ambivalent tribes of the desert. The truce provided an opportunity to the Muslims to meet and indulge in conversation and discussion with the tribes thus far hostile and beauties and virtues of Islam. They now began to discover how people who ate their food, wore their dresses and spoke their language, and were born and brought up in Mecca like them, had, in a few years, been changed into new class of people disdaining the corruption of polytheism and idol worship, hating tribal pride, vengeance and lust for blood and rapine and had begun to take the path of virtue and justice. They could now clearly see that his change of heart had been brought about by the teachings of Islam and the guidance of the Apostle of God.

 

Thus, within a year of the truce, as many Arabs embraced the faith of the Prophet as had not entered Islam during the last fifteen years.

 

There was never a victory in Islam, says Ibn Shihab al-Zuhri, greater than this. When the armistice came and war laid down its burdens, people began to meet in safety and converse together. And no intelligent man was apprised of Islam who did not enter it. Within two years of the truce as many as those, as had entered it before, embraced Islam, or even more. (Ibn Hisham, Vol. 2, pp.322)

 

Ibn Hisham says, al-Zuhris assertion is demonstrated by the fact that the Apostle went to Hudaybia with 1, 400 men according to jabir b. Abdallah but two years later the Apostle marched with 10, 000 men for the conquest of Mecca. (Ibid)

 

Those Muslims who had been left behind in Mecca for one reason or thother were harassed and persecuted by the Quraysh, but now they succeeded, after the conclusion of the , to convert a considerable number of young men to their faith until the Quraysh began to consider them as a new menace. These young men joined the band of Abu Basir which proved himself to be a new sword-arm of Islam, even more dangerous to Quraysh were forced to beg the Apostle to call these men back to Medina. To this the Apostle agreed, and thus ended the distress of these poor men. All this came to happen as a result of the treaty of Hudaybia. (Zad al-Maad, Vol. 1, pp. 388-389)

 

The Attitude of peace and amicableness displayed by the Apostle on this occasion, which demonstrated his exemplary patience and moderation, did not fail to impress the tribes which joined their faith to Islam. They were led to hold a high opinion of Islam and to love and revere it, which by itself, created a wholesome atmosphere for its rapid expansion without any conscious effort on the part of the Prophet or the Muslims.

 

Quraish made a peace treaty with Muhammad but were the first to break it and then tried to renew it, but Muhammad refused even to see their envoy, who had quietly come to Medinah for this purpose. There is not a single example where Muhammad made a treaty and then broke it. He made treaties to establish peace in ' the country, for his main aim was peace. It was Quraish who first forced him to leave his hometown and then began war preparations against him. Likewise, he was the one who took the initiative in forming a confederation between the Jews and the ansar against foreign invaders in order to insure peaceful existence between all the people in the city. The Jews were the first to break the terms of the agreement and when Muhammad reminded them of their mutual obligations they insulted him and behaved insolently.

 

Another thing to remember in such agreements is that when the other party proves treacherous (8:58) or violates the terms of the agreement (9:7-8), then it must be openly thrown back to them and made clear to them that there is no longer a state of peace. According to the verse, if you want to break a treaty for the reasons mentioned above, then you must "throw their treaty openly before them." It is thus "unlawful to make a unilateral decision to terminate an agreement, even if the Muslims feel that the other party is not observing the terms strictly and properly, or if they are afraid that the other party will turn treacherous at the first opportunity." Therefore it forbids them to treat the other party in a way that implies that there has been no treaty with them at all. On the other hand, this verse binds the Muslims to inform the other party in clear words, before taking any steps against it, that the treaty with it has been terminated. This is essential, so that the other party should have no misunderstanding whatsoever that the treaty is still in force.

 

The Prophet based the international policy of Islam on this verse. He decreed, He who has made a treaty with another party is bound by it until the expiry of its term. Or, if obliged to, he should throw it before the other party, so that both may be set on an equal footing." Then he extended the same principle to all other matters, saying, "Behave not treacherously, even towards those who are treacherous to you." And he impressed this principle so deeply on their minds that it was observed most strictly, both in spirit and in letter." (9) There is, however, an exception to the above principle. "When the enemy has actually violated the treaty openly, the treaty is understood to have been abrogated and cancelled. In such circumstances, there is no need to throw their treaty openly before them," because the other party, by violating its terms, has clearly shown that the treaty is no longer binding unless it is re-negotiated. It may, however, be pointed out that the violation of the treaty on the part of the enemy must be open and glaring, about which there should be no doubt in the minds of the other party.

 

Muhammad observed this principle very strictly in all his agreements. In the case of the Jews of Medinah, he went himself or sent someone to remind them of their mutual obligations and to confirm their position regarding the agreement. He did this every time they violated the terms of their agreement. When the other party showed openly by their action that they did not care for him or for his agreements, only then was action taken against them. There is only one exception to this. It was in the case of the Treaty of Hudaibiyah with the Quraish. They had openly broken the terms of it by attacking and killing mercilessly men of the Banu Khuza'ah, who were allies of the Muslims, in the Ka'bah. Muhammad, therefore, felt no need to give them any notice of abrogation before attacking them. The following circumstances regarding the Quraish action in violating the pact justified Muhammad's retaliatory action against them.(9)

 

First, "The violation of the treaty by Quraish was so glaring that there was absolutely no doubt that there had been a breach and they themselves confessed that the treaty had come to an end. That is why they sent Abu Sufyan to al-Medinah to renew it. Though that was a proof that they knew the treaty had come to an end, it does not imply that an exception to the principle is justifiable only if those who violate the treaty know it and confess it. The exception is justifiable if the violation is quite clear to everybody and beyond doubt.

 

Second, after the violation of the treaty, the Holy Prophet did not indicate in any way whatever by word or by deed or by implication that in spite of the violation of the treaty by them he regarded the treaty to be still in force; nor did he continue such relations with them as might indicate the same. All the traditions show that he rejected the offer of renewal of the treaty made by Abu Sufyan.

 

Third, he openly took military action against the Quraish and did nothing at all to show an outward display of peace, while harbouring secret intentions of war."

 

Thus the Prophet set an example by his own action that all treaties are to be observed and respected until violated by the enemy. In that case, it is for the Muslim State to negotiate a new treaty, or take other necessary steps according to the nature of the situation. Thus this verse also outlines the general principles which govern foreign policy in the Islamic state.

 

1. Muslims must wage war against people who make treaties with them then break them when it suits their interest. This includes people who make treaties with the Muslims agreeing to obey their law and then rebel against the Muslim State.

 

2. People who keep their treaty with the Muslims but have such a hostile and unfriendly attitude that there is always a danger from them to the Muslims and their faith: in such cases, a Muslims must openly break their treaty with them and inform them about this and then take proper action against them.

 

3. People who repeatedly break their treaties with the Muslims so that their treaties lose all significance, and who ignore all rules of morality and humanity in damaging the interests of Muslims: Muslims are commanded to declare open war with them until they repent and accept submission to the Islamic State.

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Letters to Monarchs

The peaceful conditions following the Treaty naturally gave a boost to the missionary activities which kept on advancing day-by-day. Islam grew like an avalanche and showed the signs of assuming vast proportions. The Apostle then sent several letters to the rulers outside Arabia and the tribal chiefs (1) within the country inviting them to accept Islam. The letters were not couched judiciously by the Apostle but he also took care to select the envoys of different kings keeping in view the station and dignity of the different potentates. The envoys were conversant with the languages spoken as well as with political conditions of the countries to which they were deputed. (2)

 

When the Prophet (peace be upon him) expressed his desire to send letters to the kings of the Arabs and non-Arabs, the companions advised him to affix his seal on the letter for the kings usually refuse to entertain the unsealed ones. The Prophet (peace be upon him) accordingly stamped his letters to them with a silver seal on which was engraved:

 

"Muhammad the Messenger of Allah." (Al-Bukhaari, Kitab-ul-Jihad and Shamail At-Tirmidhi).

 

LETTERS OF THE PROPHET (peace be upon him)

 

Of the many letters sent by the Prophet (peace be upon him), those written to Heraclius, the Emperor of Byzantine empire, Chosroes II, the Emperor of Iran, Negus, the king of Abyssinia and Muqauqis, the ruler of Egypt, are remarkably significant.

 

Dihya b. Khalifa al-kalbi, who was assigned to deliver the letter to Heraclius, got it forwarded to the Emperor through the ruler of Busra. The Prophet (peace be upon him) wrote in this letter(3):

 

"In the name of Allah, the beneficient, the Merciful, this letter is from Muhammad, the slave and Messenger of God, To Heraclius, the great King of Rome. Blessed are those who follow the guidance"

 

"After this, verily I call you to Islam. Embrace Islam that you may find peace, and God will give you a double reward. If you reject then on you shall rest the sin of your subjects and followers.(4)

 

" O people of the Book come to that, which is common between you and us; that we will serve none but Allah, nor associate aught with him, nor take others for lords besides God. But if you turn away, then say: bear witness that we are Muslims." (5)

 

The letter sent to the Chosroes II with Abdullah bin Hudhafa read:

 

"In the name of Allah, the beneficient, the Merciful. From Muhammad, the Messenger of God, to Kisra, the great King of Persia.

 

"Peace be upon him who follows the guidance, believes in Allah and His Prophet, bears witness that there is no God but Allah and that I am the Prophet of Allah for the entire humanity so that every man alive is warned of the awe of God. Embrace Islam that you may find peace; otherwise on you shall rest the sin of the Magis." (Al-Tabari, Vol. III, p. 90)

 

In the letter (6) addressed to Negus, with'Amr ibn Umayya Al-Damri the Prophet (peace be upon him) had written that:

 

"In the name of Allah, the Beneficient, the Merciful. From Muhammad, the Messenger of Allah, to Negus, the great King of Abyssinia.

 

"Peace be upon him who follows the guidance."

 

"After this, Glory be to Allah besides whom there is no God, the Sovereign, the Holy, the Peace, the Faithful, the Protector. I bear witness that Jesus, the son of Mary, is the Spirit of God, and His Word that He cast unto Mary, the Virgin, the good, the pure, so that she conceived Jesus. God created him from His Spirit and His breathing as He created Adam by His hand and His breathing. I call you to God, the Unique, without any associate, and to His obedience and to follow me and to believe in that, which came to me, for I am the Messenger of God. I invite you and your men to the Great Lord. I have accomplished my task and my admonitions, so receive my advice. Peace be upon him who follows the Guidance."(Tabaqat Ibn S'ad, Vol. III, p. 15).

 

The Letter sent to Muqauqis, the chief of the Copts of Egypt, with Hatib ibn Abi Balta'a said:

 

"In the name of Allah, the Beneficent, the Merciful. From Muhammad, the Messenger of Allah, to Muqauqis, the Chief of the Copts."

 

"Peace be upon him who follows the guidance. "

 

"After this, I call you to Islam that you may find peace, and God will give you a double reward. If you reject, then on you shall be the sin of your countrymen. O people of the Book, come to that which is common between you and us; that we will serve none but Allah, nor associate aught with him, nor take others for lords besides God. But if you turn away, then say: bear witness that we are Muslims." (Mawahib Landuniyah, Vol. III. Pp. 247-48)

 

WHO WERE THESE KINGS ?

 

We cannot appreciate the solemnity and significance of the memorable step taken by the Prophet (peace be upon him) unless we realize who Heraclius, Chosroes, Negus and Muqauqis were, the extent of their dominion, prestige, splendour and might in the world during the seventh centtury. Anyone who is not well-aware with the political history at the time might have taken them as local rulers for so many of them are found in every country. But one who is mindful of the political state of the world in the seventh century and the power and splendor of the ambitious monarchs who had divided the world among themselves, would but arrive at one conclusion. That only a man sent by God on a mission could dare summon the imperious autocrats to put their trust in his Prophethood. Such a man should be devoid of the least doubt in the success of his sacred task, or of a speck of fear in his heart. He had to possess such a glowing conviction in the glory and majesty of God that the proudest sovereign was to him not any more than an illusory puppet going through the motions of regality. For all these reasons, it would be worthwhile to give a brief sketch of the monarchs to whom the Prophet (peace be upon him) had sent his epistle.

 

HERACLIUS (610-641)

 

The Byzantine empire, then calling itself " New Rome", had along with its Iranian counterpart, kept a tight hand over the civilized world for several hundred years. Its emperors ruled in direct succession to the Roman Emperors over vast and populous lands in Europe, Asia and Africa.(8)? The empire was enormously rich while its phenomenally good armies and navies had compiled a successful military record. Coming from a Greek family, Heraclius was born in Cappadocia but was brought up in Carthage where his father was the Exarches of Africa. In his early years he never made any illusion to his fire of genius, avarice for power or qualities of leadership. When Phocus killed the tyrant Emperor Maurice, in 602 A.D., and usurped the throne, the Chosroes of Persia declared himself the avenger of his former benefactor. The Byzantine Empire absorbed heavy losses as the Iranians reduced Antioch, Damascus, and Jerusalem and took away the True Cross in triumph. Soon afterwards they entered Alexandria, and Egypt too was gone. It seemed to be the end of the great Roman Empire in the East.(9) It was then that the secret emissaries of the Senate prevailed upon the Exarches of Africa to send his son from Carthage to Constantinople. Heraclius was crowned in 610 A.D., when the Empire, afflicted by famine and pestilence, was incapable of resistance and hopeless of relief against the enemy laying a siege to the capital. Heraclius spent the first few years of his reign beseeching the clemency of Persians and suing out peace, but in 621 A.D. he was suddenly awakened from his sloth. This was the year in which the prediction of Roman Victory, something most "distant of its accomplishment",(10) was made by the Qur'an. In a sudden, displaying the courage of a hero, Heraclius exchanged his purple for the simple garb of a penitent and warrior and decided to become the deliverer of Christendom and restorer of the greatness of the Eastern Empire. He began a great counter offensive and defeating the Persians of their own territory, brought his victorious arms to the capital of Iranian Empire. Amidst the triumph of hsucceeding campaigns, Heraclius avenged the honor of Byzantium, crushed the arms as well as the glory of Iranian Empire until it seemed to be nearing its end. Heraclius returned to Constantinople in 625 A.D. and then, in 629 marched in triumph to Jerusalem for restoring the True Cross to the holy sepulchre. The people went forth to meet the victor, with tears and thunderous applauses, spreading carpets and spraying aromatic herbs on his path. (11) The glorious event was celebrated with the tumult of public joy. While the emperor triumphed at Jerusalem, he was conveyed the letter of the Apostle of God inviting him to embrace Islam. (12) By that time, Heraclius seemed to have exhausted himself. He became the "slave of sloth, of pleasure, or of superstition, the careless and impotent spectator of the public calamities," (13) as he had been in the beginning, until the new movement of Islam exploded out of Arabia and took away the very provinces Heraclius had recaptured from the Persians. The boundaries of the Byzantine Empire again shrunk to the Asia Minor and the coastal regions of the Mediterranean Sea in Europe. The work of Heraclius was undone, but he was decidedly one of the most extraordinary and inconsistent Emperors who assumed the charge of the Byzantine Empire. Great were his exploits and adventurous campaigns and he ruled the greatest empire of the day. In the magnitude of his dominions, wealth and military prowess, he could be compared only with Chosroes II, the Emperor of Persia. Heraclius died at Constantinople in 641 A.D. and was buried there.

 

CHOSROES II

 

Known as Khusro Parvez to the Arabs, he was the fourth son of Hormouz and the grandson of Chosroes I, Anushirvan the Just. Murder of Hormouz in 590 A.D. was succeeded by enthronement of Chosroes II, but after suffering a defeat at the hands of a rebel chief, Bahram, he had to solicit the protection of Maurice, the Byzantine Emperor. The fugitive prince was helped by Maurice with a powerful army which restored his kingdom after two fierce battles on the banks of Zab and the confines of Mada'in. While the majesty of the Persian Emperor was revived, Phocas, who promoted himself to the vacant purple, killed his adopted father, Maurice. Chosroes II decided to avenge the death of Maurice and invaded the Byzantine dominions in 604 A.D. Chosroes II continued to extend his triumphant march to Constantinople, even after the death of Phocas, rolling in the dust all the Byzantine provinces, Syria , Egypt and Asia Minor, in the rapid tide of his success. By 616 A.D. Chosroes II had reached the summit of his victorious campaign for he seemed to announce the approaching dissolution of the Byzantine Empire. But his insolent demands at last animated the dormant valor of Heraclius who put the Iranians to rout and penetrated into the heart of Persia. Chosroes II, had to ultimately leave his country and seek refuge in some far off place and thus the battle between the two empires came to an end in 628 A.D. Chosroes II was, according to the unanimous verdict of historians, the greatest Emperor of Iran. In the East, his writ ran up to the northwestern parts of India.(Iran ba 'Ahad Sasanian, p. 602) During his rule, the glory and magnificence of royal court had surpassed the limits of fancy. Iran was, during this period, more than a match to any country of the world in its ostentatious living, luxury of its nobles and the splendid workmanship of its artisans. Writing about the attainments of Chosroes II, the noted Arab historian Tabri says: "Made of a sterner stuff, he was the most prudent far-sighted Emperor of Persia. Deeds of valor, exploits of victory, abundance of wealth, stroke of luck and favorable circumstances had so bunched up during his reign as never before. It was for these reasons that he came to be known as Pervez which meant victorious in Arabic." (Tarikh Tabri, Vol. II, (Egypt), p. 137). In the arts of civilization and ever-new innovations of edibles and drink, Iran was without any parallel. (Tarikh Tabri, Vol. II, (Egypt), p. 995) In the manufacture of perfumes it had attained perfection. The people had developed a taste for savory preparation, luscious liquors and the finest perfumes. Love of music had grown into craze, which had stipulated its development in the reign of Chosroes II. He was so fond of amassing wealth and artifacts that when his treasures was transferred from an old building to a new one at Ctesiphon in 607-8 A.D., it consisted of 468 million Mithqals of Gold valued at 375 million gold sovereigns. In the thirteenth year of his reign, Chosroes II had 830 million Mithqals of gold in his exchequer. The reign of Chosroes II lasted up to 37 years, afterwhich his son Sherveh took over.

 

MUQAUQIS

 

He was the Prefect as well as Patriarch of Alexandria acting as the Governor of Egypt on behalf of the Byzantine Emperor. The Arab historians normally mentioned him by his title 'Muqauqis' but they hotly dispute his personal identity. Abu Salih who wrote in the sixth century after Hijrah (12 century A.D.) gives his name as Juraid b. Mina al Muqauqis (which is corruption of George, son of Mina). Ibn Khaldun says that the then Muqauqis was a Copt while al-Maqrizi asserts that he was a Roman. When the Persians conquered Egypt in 616 A.D., the Byzantine Prefect and patriarch was John the Almoner who fled from Egypt to Cyprus and died there. George was appointed in his place as the Archbishop of Merkite church who remained in office from 621 A.D. till his death in 630 A.D. Known to the Arab historians as Juraij, they give the year of his appointment as 621 A.D. Alfred j. Butler is of the opinion that practically seized all the Arab historians about a person by the title of Muqauqis, appointed by the Byzantine Emperor Herculius after the recovery of Egypt from the Persians, who was both its Patriarch and Governor. They have, therefore, identified George as Muqauqis. But he also says that Muqauqis was only a title of the Patriarch since it was applied to the governor in the early Coptic manuscripts.(14) It is also possible that some Coptic Patriarch might have assumed the ecclesiastical and political powers after the conquest of Egypt by the Persians. However, as the treaty of peace between the Romans and the Persians was executed in the year 628 A.D., the letter of the Prophet was more probably received by the Patriarch of Egypt when he was more or less independent. This is why, it appears, that the Apostle addressed him as the chief of the Copts. Egypt was the most fertile dominion of the Byzantine Empire, far exceeding other provinces in population as well as in resources. It was also the granary of the Byzantine capital. When 'Amr b. al-'as entered Egypt at the head of the conquering Arab force, fourteen years after the Apostle had sent his letter to Muqauqis, he wrote to Caliph 'Umar b. al-Khattab about that land: "The country is exceedingly fertile and green. Its length covers a journey of one month and its breadth is of about ten days."(15) A census of Egypt taken by 'Amr b. al-As in 20 A.H./640 A.D. to find out the number of persons on whom jizya could be levied, showed that the population exceeded six million (16), one hundred thousand of which being Romans. 'Amr b. Al- As also wrote to the Caliph: "I have taken a city of which I can but say that it contains 4,000 palaces, 4,000 baths, 40, 000 Jews and 400 theatres for the entertainment of the nobles." (Husn-ul-Muhadra by Suyuti)

 

NEGUS

 

Ethiopia is an ancient country in the eastern part of Africa lying along the coast of the Red Sea which came to be known as Abyssinia since the distant past. Its boundaries, as they existed in the seventh century, are not easy to define now. The kingdom of Abyssinia was also one of the oldest in the world. The Jewish sources denote that the queen Sheba belonged to Abyssinia and her progeny by Solomon ever ruled the country. The Jews started migrating to the country from the sixth century B.C. after the destruction of Solomon's Temple but Christianity became the dominant faith of the people by the fourth century. When the Jewish monarch of Yemen persecuted the Christians of his land, Emperor Justin I wrote to the Negus of Abyssinia to help the Christians.(17) Negus of Abyssinia is said to have compile with by sending an army which captured Yemen in 525 A.D. and retained the hold of Abyssinia over it for about fifty years. Abraha was the viceroy of Abyssinian King in Yemen who led an army to destroy the House of God in Mecca whence came off the memorable event of 'Am al-fil or the year of the elephant. The capital of Abyssinia was at Axum. Being a sovereign state, it was neither dependent nor a tributary to any alien power. Of course, as a Christian country, it had friendly relations with Byzantium which was then regarded as the protector of Christendom. The Byzantine Emperor respected the independence of Abyssinia for Justinian had sent his Ambassador by the name of Julian, to the count of Axum.(18) De lacy O'Leary writes in the "Arabia before Muhammad"that "from 522 to the rise of Islam, the Abyssinians controlled the southern end of the Red Sea including trade with Africa, perhaps that with India as well.(19) The official title of the King of Abyssinia was Nagusa Nagasht or King of Kings of Ethiopia.(20) But, the name of the King to whom the Apostle sent his letter inviting him to embrace Islam has been variously mentioned in different sources. However, we have before us two kings of Abyssinia. One of these is the king during whose reign the Muslim migrated from Mecca to Abyssinia under the leadership J'afar b. Abi Talib, in the fifth year of the apostleship of Muhammad peace be upon him. But it is highly improbable that the Apostle wrote any letter to Negus at that time. The circumstances prevailing with the Prophet at Mecca then were unfavorable for addressing such a letter to any ruler. And in any case, it was neither an appropriate time for inviting any noble or king from a foreign land to accept Islam nor did he send any such letter, according to the Traditions, to any foreign dignitary. All that the Traditions suggest is that the Apostle had requested the then Negus to afford protection to the Muslims in his country for they were being severely persecuted by the Quraysh. Similarly, the writings of Ibn Hisham and others imply that the Negus had admitted the truth of divine revelation and accepted that Jesus was a Prophet and word of God cast by Him unto Mary, the mother of Jesus. In so far as the Negus to whom the Apostle had sent his letter is concerned, he was, according to Ibn Kathir, the King who succeeded the Negus who had been given asylum to J'afar b. Abi Talib. Ibn Kathir maintains that the letter inviting him to accept Islam was written to the Negus before the conquest of Mecca along with other monarchs. 'Ibn Kathir's view appears to be preferable for this second Negus accepted Islam, and of whose death the Prophet informed the Muslims and prayed for his salvation. Waqidi and some other biographers of the Prophet have stated that the Prophet had prayed for the Negus after a return from Tabuk in Rajab 09, A.H. (Sahi Muslim, Vol. V, p. 166) The consequential circumstances of the event suggest that Waqidi is correct in holding this view and in its dating.

 

REACTION OF THE MONARCHS

 

Heraclius, Negus and Muqauqis received the letter from the Apostle with all due respect that each gave a courteous reply. Negus and Muqauqis showed the highest regard to the envoys. Chosroes II was indignant, he tore the letter into pieces, saying, "My slave dares to write me thus "! When his reply was conveyed to the Prophet, he said, "even so shall God shatter his kingdom to pieces." (Tabari, Vol. III, pp. 90-91) Choroes II wrote to Badhan, who was his governor in Yemen, to get the Apostle sent to him in Ctesiphon. badhan deputed Babwayh to tell the Apostle what Choroes II had written to him an dthat he had come to take him to the King. But when Babwayh came to Medina, the Apostle told him. "God has given Sherveh power his father and he has killed Choroes II." The prophecy of the

 

HERACLUIS AND ABU SUFYAN

 

Heraclius decided to satisfy himself about the contents of the Apostle's letter. He ordered to search for a man from Arabia who could tell him about the Prophet. Abu Sufyan happened to be there on a business trip and so he was summoned before him. The questions raised by Heraclius on this occasion showed that he had a deep insight into the scriptures and the teachings of the prophet of yore and he knew how and when God sends them and the way they are usually treated by their people. Abu Sufyan, too, acted like a true Arab for he considered it below his dignity to tell the Emperor anything but truth. The conversation between Heraclius and Abu Sufyan is significant enough to be quoted here in extenso or at full length.

 

Heraclius: Tell me about his lineage.

 

Abu Sufyan: He comes of the best lineage.

 

Heraclius: Did anybody before him make the claim he does?

 

Abu Sufyan: No.

 

Heraclius: Had there been any king in his family?

 

Abu Sufyan: No.

 

Heraclius: Who have followed him? Are they the poor and the weak or the nobles?

 

Abu Sufyan: They are all poor and weak.

 

Heraclius: Are his followers increasing or deserting him?

 

Abu Sufyan: Their numbers are growing.

 

Heraclius: Do those who enter his religion despise and leave him?

 

Abu Sufyan: No.

 

Heraclius: Did you find him telling lies before he made the claim?

 

Abu Sufyan: No.

 

Heraclius: Did he ever break the word given by him?

 

Abu Sufyan: Not as yet, but we will see what he does in the future.

 

Heraclius: Did you ever fight against him?

 

Abu Sufyan: Yes.

 

Heraclius: What was the result?

 

Abu Sufyan: The fortunes have varied, sometimes in our favor, sometimes in his.

 

Heraclius: What is it that he teaches?

 

Abu Sufyan: He asks to worship One God, and not associate ought with Him. To offer prayers, be virtuous to speak the truth, and be kind to the kinsmen. Heraclius then asked the interpreter to tell.

 

Abu Sufyan: "I asked you about his lineage and you replied that it was the noblest among you. Prophets always come from the best lineage, I asked you if any man in his family had made a similar claim and your reply was 'No.' If anybody had made a claim to apostleship in his family, I would have thought that he was imitating him. Then I asked if there had been a king in his family, and you said 'No.' Had it been so, I would have surmised that he was trying to recover his lost kingdom. And I inquired if you knew him to be untruthful before making the claim, and you said 'No.' I know that it is not possible for a man to be truthful to the people but to mince the truth in regard to God. Then I asked you if his followers were drawn from the people of rank and distinction or they were the poor and the weak, and you replied that they were humble and meek. Prophets are always followed by the humble and poor in the beginning. And I asked if his followers were increasing and you said that they were gaining in numbers. Faith is always like that for it goes on increasing until it is triumphant. Then I asked if anybody had turned away from him and rejected his faith and your reply was 'No'. The faith once settled in the heart never leaves it. And then I asked if he ever broke his word and you said 'No.' Prophets never break their promises. Then I asked about his teachings and you told me that he asked you to worship One God, not to associate ought with Him; bade you to turn away from the idols and to speak the truth; and to be virtuous and to glorify the Lord. Now, if you have told me the truth about him he will conquer the ground that is beneath my feet. I knew that a prophet was about to be born but I had never thought he would come from Arabia. If it had been possible I would have called upon him, and if I had been with him, I would have washed his feet."

 

Heraclius summoned his chiefs and courtiers and got the doors of his chamber closed upon them. Then, turning he said, "Ye Chiefs of Rome! If you desire safety and guidance so that your kingdom shall be firmly established, then you follow the Arabian Prophet." Whereupon they all started off but found the doors closed. When Heraclius saw them getting sore, he was despaired of their conversion, so he ordered to bring them back. He said, "What I had said before was to test your constancy and faith and I am now satisfied of your firmness and devotion." The courtiers lowered their heads and were pleased to hear him speaking thus. Heraclius lost the golden opportunity as he preferred his kingdom over the eternal truth. As a consequence, he lost even his kingdom after a few years during the time of Caliph 'Umar.

 

WHO WERE THE ARISEEN?

 

Araisiyan or ariseen is the word used by the Apostle in his letter to Heraclius. No other letter written to any other Arab and non-Arab kingand potentate contains the word whose significance is disputed by the scholars of Traditions and lexicographers. According to one version it is the plural of Arisi which means the servants and the peasants. (1) Ibn Manzoor makes it out as a synonym for cultivators in the Lisan-ul-Arab and cites Th'alab as the authority for holding this view. He also quotes Ibn al-'Arabi in his support while at the same time cites a quotation from Abu 'Ubayda to show that the word also means the chief or the elder who is obeyed or whose orders are carried out. (2) Now the question arises that if ariseen means peasants, it should have been employed to denote the subjects of Chosroes rather than the population of Byzantine Empire. The class of cultivators was by far more numerous under the Persian Empire and formed the chief source of its revenues. Ibn Manzoor has cited Azhari who says, "the people of Iraq who followed the religion of Chosroes were peasants and countrymen. The Romans were artisans and craftsmen and, therefore, they had nicknamed the Magis as Ariseen which meant that they were peasants. Arabs also used to call the Persians as fallaheen or the peasants.' (1) Ariseen has also been interpreted to denote Arians or the follower of Arius (280-336) who was the founder of a well-known Christian sect. The doctrine of Arius which hovered for a long time between acceptance and rejection as the official creed of the Byzantine Empire, upheld the Unity of God and denied the co-substantiality of the Son with the father.

 

KHUSROE, KING OF PERSIA

 

When he read the letter, Khusroe tore it up and ill-treated the envoy of the Prophet. Then he wrote to Badhan, who was his governor in Yemen, to get the Apostle sent to him in Ctesiphon. Badhan deputed Babwayh to tell the Apostle what Chosroes II had written to him and that he had come to take him to the King. But when Babwayh came to Medina, the Apostle told him, "God has given Sherveh power over his father and he has killed Chosroes II." The prophecy of the Apostle came true exactly in the way foretold by him. Chosroes' son Qubaz had by then deposed his father and seized the throne under the title of Sherveh. Chosroes II was murdered in March 628 A.D. and with him ended the glory of four hundred years old house of Sasanids. Sherveh enjoyed only six months of the fruits of his crime, and in the space of four years the regal title was transferred to ten sovereigns, in quick succession, until, the exhausted monarchy was assumed by Yazdagird III. He was the last Persian Emperor for he was soon to flee for his life before the advancing might of the Muslims. And thus was realized the Apostle's prophecy within eight years of his pronouncement. (1)

 

The Apostle had also said: "No more Chosroes after Chosroes dies." (2) This portion of the prediction also came to pass with the fall of Yazdagird III.

 

In a few years the whole of Iran lay at the feet of the Muslims. The bulk of the population adopted Islam and there were born in Iran men with such lambent flame of intellect that proved true, word by ord, what the Apostle had once remarked: "If knowledge were to be found in pleiads, some of the sons of Persia would attain it."

 

MUQAUQIS, RULER OF EGYPT

 

Al-Muqauqis did not accept Islam but treated the envoy with respect and honour and sent some gifts to the Prophet, these included two slave-girls, one of whom was Maria who gave birth to the Apostle's son Ibrahim, and a white mule which came to be known as Daldal. Al-Muqauqis kept the letter in an ivory box, which is still preserved and can be seen in the Topkapi Museum in Istanbul, Turkey.

 

NEGUS AL-ASHAM, KING OF ABYSSINIA

 

The Negus received the envoy of the Prophet with great respect and showed him all the honour he deserved, and accepted Islam. He wrote a letter to the Prophet:

 

"In the Name of Allah, Most Merciful, Most Gracious. To Muhammad, the Messenger of Allah, from Negus Al-Asham ibn Abjar. Peace upon you, O Prophet of Allah, and Mercy and Blessing from Allah, beside whom there is no god, Who has guided me to Islam.

 

I received your letter, O Messenger of Allah, in which you mention the matter of Jesus and, by the Lord of Heaven and Earth, he is not one scrap more than you say. We know that with which you were sent to us and we have entertained your nephew and his companions. I testify that you are Allah's Messenger, true and confirming those before you. I have given my allegiance to you and to your nephew and I have surrendered myself through him to the Lord of the Worlds. I have sent to you my son, Arha. I have control only over myself and if you wish me to come to you, O Messenger of Allah, I will do so. I bear witness that what you say is true. Peace upon you, O Messenger of Allah. " (2)

 

The King seemed to have accepted Islam in his individual capacity but he could not convert other people of his country this is confirmed by a hadith of Bukhari which says that the Prophet said his funeral prayer in absentia in Medina when he died. The second letter of the Prophet was sent to his successor, who probably did not respond favourably.

 

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Letters & Treaties

This Section Allows You To Have A glimpse Of Some Of The Letters Of The Prophet (Peace Be Upon Him) addressed to Kings & Monarchs and Treaties..

• Letters To Monarch
• The Treaties

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Letters & Treaties

This Section Allows You To Have A glimpse Of Some Of The Letters Of The Prophet (Peace Be Upon Him) addressed to Kings & Monarchs and Treaties..

• Letters To Monarch
• The Treaties

Read more »

The Battle of Tabuk

Some of the tribes were still trapped in the delusion that the rise of Islam was transient like a cloudburst, whose tide would be stemmed before long. It was therefore necessary to warn or even threaten such people before they device an opportunity to strike at the Muslims. The expedition of Tabuk had the desired effect on such lukewarm tribes much in the same way as the conquest of Mecca had gone a long way in clearing away the clouds of opposition. This expedition against the Byzantine Empire whose might and magnificence was well-known to the Arabs, virtually meant that the Muslims were ready to fling down the gauntlet even to the greatest power of the day. As to how much respect the Arabs had for the Byzantines whom they called Romans, is well illustrated by the remarks made by Abu Sufyan after he had seen Heraclius rendering honor to the Prophet (peace be upon him)s letter sent through Dihya b. KhAli (radiallahu 'anhu)fa al-Kalbi. He had heard Heraclius saying that he, too, expected a Prophet (peace be upon him) to be born. Abu Sufyan had then gotten up, as he related later on, rubbing his hands and saying that the affair of Ibn Abi Kabsha(69) (i.e. the Prophet (peace be upon him), peace be upon him) had become so great that the King of t he Romans dreaded him. Abu Sufyan further says that he was then convinced that the Prophet (peace be upon him) would ultimately emerge victorious and this was how Islam originated in his heart. (Bukhari)

 

The Arabs could not then dream of attacking the Byzantine Empire; they themselves feared Byzantine invasion or rather did not rate themselves so high as to be converted by any great power. Whenever the Muslims of Madinah were confronted with a grave danger or their safety was imperiled, their immediate action was to seek the aid of the Gassanid King who was a plyarch of East Syria under the rule of Caesar. What 'Umar (radiallahu 'anhu) said during the affair of Aylah, which took place in the beginning of 8 A.H., shed sufficient light on the state of affairs during those days. He said that he had an Ansaari friend with whom he had convinced that one of them should alternately remain in attendance upon the Prophet (peace be upon him) and inform the other about the incidents transpiring in his absence. Umar (radiallahu 'anhu) further said that in those days they were alarmed by a rumor that the Gassanid King intended to invade Madinah and were thus constantly agitated by it. Once, when his Ansaari friend came to his house and knocked at his door so he could get in, Umar (radiallahu 'anhu) inquired of his friend if the Gassanids had attacked Madinah. (Bukhari and Muslim)

 

The Byzantine star was on the ascent in those days. Its armies had, under Heraclius, dealt a death blow to the Iranian forces and carried their arms to the Iranian capital. The glorious victory was celebrated by the Emperors stately march from Hims (Emessa or Edessa) to Ayleh (Elath or 'Aqabah) in the seventh year of the Hijrah. Heraclius himself carried, in the guise of a penitent pilgrim, the True Cross retrieved from the Persians while carpets were spread and rose water sprinkled beneath his feet all over the path by the people who went forth to meet their hero with tears and acclamations. (Muslim, Kitab ul-Jihad)

 

Hardly two years had passed after this splendid victory won by the Emperor of the Romans, when the Prophet (peace be upon him) led an army to face him. The Prophet s (peace be upon him) daring venture made such a deep impression on the minds of the Arabs that it would be no exaggeration to claim that the expedition of Tabuk served as prelude to the conquest of Syria during the reigns of Abu Bakr (radiallahu 'anhu) and Umar (May Allah be pleased with themaa). The Tabuk Expedition really brought the match to a chain of victories which eventually catapulted the Muslims as the masters of Syria.

 

What was the genesis of this expedition? It is related that the Prophet (peace be upon him) got reports of Byzantine forces converging in the northern frontiers of Arabia with the intention of mounting an attack on the Muslims. Ibn Sad and Waqidi had reported that the Prophet (peace be upon him) was informed by the Nabataeans that Heraclius was intending to come upon him and that his advance party had already reached Balqa.(70) This was after stocking one years provision for his army and drafting the pro-Byzantine tribes of Lakhm, Jodham, Amla and Ghassan under his banner.

 

Even if we ignore this report, it can hardly be denied that the purpose of the expedition was to strike terror into the neighboring force which was a potential threat to the rising power of Islam. The Prophet (peace be upon him) intended to forewarn the Byzantines that they should not consider the Muslims weak nor should they take any precipitate action to violate their territorial sovereignty. The expedition was thus considered a precautionary measure since one that does not have enough strength could neither dare shake ones fist at a great power nor could one take the risk of descending on its borders. It is certain, at all events, that the true purpose of the expedition was what the revelation in this connection had explained in these words:

 

O Ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him).

 

[Qur'aan 9:123]

 

This objective was more than achieved as was subsequently borne out by the far-reaching consequence of the expedition. No retaliatory action was taken nor any detachments were moved to their borders by the Byzantines to drive back the Muslim army. The Emperor, exhausted by his Persian campaigns, remained an impotent spectator to the raid on his confederate border tribes or perhaps he thought it fit to wait and see before taking up the cudgels against the new power rising up in the East.

 

The first rattle of the new Arabian power impressed the pro-Byzantine Christian tribes in northern Arabia. This was a great advantage accruing from the expedition of Tabuk for it made these tribes shift their allegiance from Constantinople to Madinah which eventually led them to accept the religious aspects akin to the Islamic power. The Expedition also went as far as proving that the rise of Islam was for real and not just meteoric, or one which is fated to burst like a bubble, as some of the Arabs had hitherto been thinking about it. Moreover, the expedition showed that its climb to power was solid as a rock with a great future lying ahead of it. In fact, severance of the ties between these border tribes and the Byzantium was a prerequisite before they could pay attention to Islam, their new source of power and strength which was taking roots and shaping up in their own homeland. The divine revelation, too, makes an allusion to this aspect of the expedition as culled from a verse of Surah at-Taubah:

 

Nor step they any step that angereth the disbelievers, nor gain they from enemy a gain, but a good deed is recorded for them therefore.

 

[Qur'aan 9:120]

 

The battle of Muta was still fresh in the minds of the Byzantines who had failed to humble the Muslim army in spite of their vastly superior numbers. The Muslims, on the other hand, having once traded swords with the Byzantines, had overcome their traditional terror of the impregnable Roman legions.

 

In short, the expedition of Tabuk was a landmark in the life of the Prophet (peace be upon him) as well as in the continuity of the Islamic mission for it provided long-term effect on the future course of events leading to the glorious conquest of Islam developing throughout the course of time.

 

THE TIME OF EXPEDITION

 

The Tabuk campaign was undertaken in the month of Rajab, 9 A.H.(71) It was the time when the date palms had ripened and their shades were very pleasant. The Prophet (peace be upon him) undertook a long journey for the Tabuk expedition and traversed deserts and arid plains to face an enemy immensely great in numbers. As the Muslims were then passing through a period of drought, the Prophet (peace be upon him) told the companions beforehand, unlike in previous occasions, that he intended to fight with the Byzantines so that they might make suitable preparations. (Sahihain, on the authority of K'ab b. Malik)

 

The hypocrites fell out on different pretexts. They either disliked strenuous wars against the powerful enemy or disliked going out in the oppressive heat. They even doubted the truth and had little interest in fighting for the sake of God, so they refrained from accompanying the Prophet (peace be upon him) on this occasion. God admonished such disaffected persons as is related in this Quranic verse:

 

Those who were left behind rejoiced at sitting still behind the Messenger of Allah, and were aversed to striving with their wealth and their lives in Allahs way. And they said: go not forth in the heat! Say: The heat of Hell is more intense of heat, if they but understood.

 

[Qur'aan 9:81]

 

ENTHUSIASM OF THE MUSLIMS

 

The Prophet (peace be upon him) took particular care to make preparations for the expedition. He urged upon the affluent companions to donate considerably for the campaign resulting in the lavish donations that they had thus accumulated. Uthman spent one thousand dinars on the force known as The brigade of distress or Jaish al-Usr and the Prophet (peace be upon him) invoked Gods blessings for him. A number of companions who were unable to raise money for their participation requested the Prophet (peace be upon him) to arrange the same for them. As, however, their requests could not be met for want of funds, the Prophet (peace be upon him) told them that their demands cannot be granted and so they went back disconsolate and disheartened. Some of them were so sorrow-stricken and depressed that God sent down the revelation exempting them from the obligation of joining the expedition:

 

Nor unto those (is any blame) whom, when they came to thee (asking) that thou shouldst mount them, thou didst tell: I cannot find whereon to mount you. They turned back with eyes flowing with tears, for sorrow that they could not find the means to spend.

 

[Qur'aan 9:92]

 

There were still others who could not make up their mind to participate in the campaign although their indecision was not because of any doubt or misgiving.

 

ARMYS DEPARTURE FOR TABUK

 

The Prophet (peace be upon him) proceeded to Tabuk with a strong army of 30,000 from Madinah. In no other drive, earlier to Tabuk, had such a large number of persons carried arms. Before the departure, the Prophet (peace be upon him) ordered the men to secure their camp at Thaniyatul-Wada. He put Muhammad b. Maslama al-Ansaari in charge of Madinah and left behind Ali (radiallahu 'anhu) to look after his family. When Ali (radiallahu 'anhu) complained to the Prophet (peace be upon him) that the hypocrites were trying to spread false rumors about him, he replied, "Are you not content,'Ali (radiallahu 'anhu) that you are to me as Haroon (Aaron) was to Musa (Moses), except that there will be no Prophet (peace be upon him) after me?"(Bukhari , Gazwah Tabuk)

 

When the Prophet (peace be upon him) encamped at al-Hjir, the land of Thamud, he told the companions that it was the country of those who were being tortured for their sins. He said, If you enter the houses of those who did wrong to themselves, enter tearfully with the fear that you may also meet the same fate that befell them.(72) He also instructed his men, Do not drink any of its water nor use it for ablutions. If you have used any for dough, then feed it to the camels and eat none of it.

 

The journey was extremely arduous, and scarcity of water added to the misery of the army. When the people complained to the Prophet (peace be upon him) about their distress, he prayed to God and a cloud came down in torrents until every man had quenched his thirst and stored enough water to meet his needs. (Ibn Hisham, Vol. p. 522)

 

DEMORALIZED HYPOCRITES

 

Some of the hypocrites kept company with the Prophet (peace be upon him). While the Muslim army was headed for Tabuk, one of them said to another, but alluding to the Prophet (peace be upon him), Do you think that the executioners of the Romans will deal with you in the same way as the Arabs do? By God, we seem to see you bound with ropes tomorrow. (Ibn Hisham, Vol. II, p. 522)

 

TREATY OF PEACE WITH AYLAHS RULER

 

Yuhanna b. Ruba, the governor of Aylah called upon the Prophet (peace be upon him) at Tabuk. Yuhanna made a treaty of peace and also paid the Jizyah. So did the people of Jarba and Adhruh, and they were all granted peace as well as guaranteed safety of their territory and their ships and caravans by land and sea. The treaties were written by the Prophet (peace be upon him) and delivered to the respective parties. Yuhanna was received by the Prophet (peace be upon him) cordially and was given due respect. (Ibn Hisham Vol. II, pp. 525-26)

 

BACK TO MADINAH

 

There was no commotion in Byzantium. When the Prophet (peace be upon him) saw that there was no movement of troops by the enemy who seemed to have abandoned the border towns, he gave orders for the return march. The objective of the expedition having been achieved, the Prophet (peace be upon him) did not consider it necessary to advance further in the enemys territory to carry on the hostilities. Only a Christian chief, Ukaydir b. Abdul Malik, who was the ruler of Dumatul Jandal(73) and enjoyed the patronage of the Byzantines, was reported to be harboring hostile designs. The Prophet (peace be upon him) sent Khalid (radiallahu 'anhu) with five hundred troops who captured Ukaydir and brought him to the Prophet (peace be upon him). The Prophet (peace be upon him), however, spared his life on the condition that he surrendered unconditionally and agreed to pay the Jizyah. (Ibn Hisham, Vol. II, p. 526)

 

After staying for a few nights in Tabuk, the Prophet (peace be upon him) returned to Madinah. (Ibn Hisham, p. 527)

 

FUNERAL OF POOR MUSLIM

 

Abdullah Dhul-Bijadayn died at Tabuk. He had been too eager to accept Islam but his tribesmen had prevented him from conversion. At last they turned him over with only one coarse sheet of cloth in which he repaired to call upon the Prophet (peace be upon him). By the time he came to the Prophet (peace be upon him) the sheet of cloth had been torn into two pieces, one of which was used by him as a loincloth and the other he had wrapped over him. Since the day he appeared before the Prophet (peace be upon him) in that condition, he came to be known as Dhul-Bijadayn.

 

When he died at Tabuk the Prophet (peace be upon him) attended his burial along with Abu Bakr and Umar (May Allah be pleased with themaa). By the light of a torch held by someone, a grave was dug for him and the Prophet (peace be upon him) himself went down into it to put him to rest. While Abu Bakr and Umar (May Allah be pleased with themaa) lowered down the corpse of Abdullah Dhul-Bijadayn, the Prophet (peace be upon him) said to them, Bring your brother nearer to me. After the Prophet (peace be upon him) had arranged Abdallah for his niche, he said, O God, I am pleased with him; be Thou pleased with him! Abdallah b. Masud used to say thereafter, would that I had been the man in that grave. (Ibn Hisham, Vol. II, pp. 527-8)

 

TRIAL OF K'AB B. MALIK (radiallahu 'anhu)

 

Some of the Muslims who had stayed behind in the expedition of Tabuk, not for any doubt or disaffection, were K'ab b. Malik and Hilal b. Umayya. All of them had accepted Islam in the earlier stage of the Prophet 's (peace be upon him) mission and had undergone hardships for the sake of their faith. Murara b. al-Rabi and Hilal b. Umayya had also taken part in the battle of Badr. Actually, none of them had ever been languid in accompanying the Prophet (peace be upon him) in the previous battles. Therefore, their failure to do so in the expedition of Tabuk could have been brought about by the will of the providence which perhaps wanted to set another example of severe trial to test the strength of their faith for the benefit of the coming generations. They had been held back on this occasion partly on account of indolence and indecision and partly because of their reliance on worldly means and objects, or, perhaps, they had not given thought to the urgency of the matter as it deserved. These are common human shortcomings which have very often frustrated those who have been second to none in the sincerity of their faith in God and the love of His Prophet (peace be upon him). In fact, this is the moral so pointedly illustrated by these words of K'ab b. Malik (radiallahu 'anhu).

 

Every day I would go out to get ready for the journey so that I might leave with them, but I would come back not having done anything. I would say to my self, 'I can do that whenever I want to', but continued procrastinating until the time for departure came and the Prophet of God (peace be upon him) left with the Muslims. And, I had still not made necessary preparations. I thought that I could go after a day or two and then join them. I went to make the preparations after they had left but again returned without having done what was necessary. Day after day passed until I became sluggish while the army had gone far ahead at full speed. I still thought of leaving Madinah to overtake them and I wish that I had done so, but I did not. (Bukhari, Kitab-ul-Magazi)

 

All the three companions were called upon to prove, in a way unknown to the annals of any religion, the sincerity of their faith in God and their love for the Prophet (peace be upon him). It was undoubtedly an excruciating trial of their loyalty to Islam, of their perseverance and tenacity in times of serenity as well as in difficulty, in cheer as well as despondency.

 

There is also no doubt that all these true-spirited companions spoke the truth when the hypocrites had offered excuses for justifying their absence from the expedition.

 

The incidents as related in the Traditions, on the authority of Kab b. Malik (radiallahu 'anhu), goes on with the narrative which speaks of his sincerity:

 

Those who had stayed behind came and began to make excuses with oaths - there were about eighty of them - and the Prophet (peace be upon him) accepted their pleas, administered oaths to them and asked divine forgiveness for them, leaving what they had concealed in their hearts to God. Then I came and saluted him and he smiled as one who is angry. He said, Come nearer. I went and sat before him. Then he asked, What had kept you back? Did you not purchase a mount? I replied, True to God, it was exactly so. O Prophet of God (peace be upon him), were I sitting with anyone else in the world I would have thought of offering some excuses for saving myself from His anger as I know how to defend and justify myself. But, true to God, I know that if I were to satisfy you by telling a lie, God will soon make you angry with me. And if I displease you now by telling the truth, I have hopes that God would excuse me in the end. Honest to God, I have no excuse at all and I was never stronger and richer than when I stayed behind.

 

The hour of trial came at last. The Prophet (peace be upon him) forbade everyone to speak to the three who had made a clean breast. Such were those Muslims, who knew nothing but to listen and obey the Prophet (peace be upon him), that not even the members of their own families would address a word to these men. All the three felt forsaken and abandoned, and were confronted with loneliness that strikes one whos in a foreign land, for they themselves were treated as aliens in their own country. They endured it for fifty nights. Murara b. al-Rabi and Hilal b. Umayya (May Allah be pleased with themaa) shut themselves up in their house, lamenting and shedding tears all the while. Kab b. Malik (radiallahu 'anhu) on the other hand, being young and sturdy, used to go out and join the prayer with others, then roam around in the market, but nobody seemed eager to keep him company or accost him.

 

But such indifference did not cause to increase the distance between them and the Prophet of God (peace be upon him); nor was there any diminution in the loving regard that the Prophet (peace be upon him) had for them. The admonition by the Prophet (peace be upon him) rather gave rise to a still acute longing in them to regain the affection of the Prophet (peace be upon him). The narration of Kab b. Malik (radiallahu 'anhu), which bears freshness of the plain truth, goes on to say:

 

And I would go to the Prophet (peace be upon him) and salute him when he sat with others after the prayer, thinking whether his lips had moved in returning my salutation or not; then I would pray near him and see him with half an eye. I am sure that he fastened his eyes on me when I was busy in prayers but then turned away from me as soon as I tried to take a look at him."

 

The wide world seemed to have closed in on these men. Kab b. Malik (radiallahu 'anhu) relates about the behavior of one whom he considered to be his inseparable friend.

 

When the harshness of the people became unbearable, I scaled the wall of Abu Qatadas orchard and went to him. He was my cousin and held dearest by me. I greeted him, but, by God, he did not even return my salutation. I said: O Abu Qatada, I adjure you by God, do you not know that I love God and His Prophet (peace be upon him)? But he still kept quite, so I repeated my question again. He remained silent for a while and then said: God and His Prophet (peace be upon him) know best! At that juncture, my eyes gave way to tears and I jumped over the wall to go back. (Buhkari)

 

The ordeal, however, did not come to a close just like that. The ban was extended to their wives such that the three were ordered to separate themselves from their respective spouses through divorce. All of them obediently yielded to the command.

 

The faith and loyalty as well as firmness of Kab b. Malik (radiallahu 'anhu) was brought to a yet more delicate and crucial test when the King of Ghassan tried to angle him with a silver hook. He was the ruler of a kingdom which had exercised a deep influence upon the Arabs. In fact, the Arab nobles and chieftains vied with one another to be among the circle of his entourage or even to be invited to attend his court, in the same way that even eminent poets composed splendid eulogies in honor of the Ghassanid kings.(74) A Nabataean courier of the King contacted Kab b. Malik (radiallahu 'anhu) when the Prophet 's (peace be upon him) aloofness and the coolness of the people to him had become agonizing enough to drive him mad. The courier delivered him a letter from the King in which he had written: We have learnt that your master has treated you badly. God has not destined you to be humiliated and wasted, so come to us and we shall deal kindly with you.

 

Kab took the letter to be a challenge to his integrity, but his conscience smote him to the point of tantalizing his love for God and His Prophet (peace be upon him) and so he took the letter to an oven and burnt it.

 

Their test was over at last. None of the three was found wanting. Then came the revelation from God which illustrated their personal example to make it a general lesson, good for all times to come. They had demonstrated by their action that they could not flee from God, but could only find solace and refuge in coming back to Him. The spacious earth of God had become straightened for them; rather, in their own souls they had feeling of constraint, but they did not falter from the right path. Then it was that God forgave them and took them back to His grace. But, a noteworthy feature of the verse revealed on this occasion was that the Most Gracious God did not make mention of the repentance of these three persons or lest they might feel singled out and humiliated. Their penitence was spoken of after mentioning the contrition of the Prophet (peace be upon him) and other Muhaajirun and Ansaar who had been ready and willing to take part in the expedition. The revelation goes to show that whatever sufferings and hardships they had endured had raised their degree in the spiritual world.

 

Allah hath turned in mercy to the Prophet (peace be upon him), and to the Muhaajirun and the Ansaar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them.

 

And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful.

 

[Qur'aan 9:117-18]

 

THE EXPEDITION AT A GLANCE

 

The Expedition of Tabuk, which took place in the month of Rajab, 9 A.H., was the last crusade during the lifetime of the Prophet (peace be upon him). The actual number of battles fought was twenty-seven while he is reported to have sent out sixty forays and expeditions(75) although no fighting had taken place in many of them.

 

Never in the history of human conflict had any conqueror exhausted so little bloodshed yet achieved such a remarkable success. In all these clashes, only 1018 persons,(76) made up of Muslims as well as non-Muslims lost their lives. But, it would be to usurp the impossible to gamble any guess as to how much blood of the ferocious Arabs was saved from being spilled or how many souls escaped degradation and debasement because of this negligible loss to human life. Such was the public tranquillity and orderliness resulting from the Prophet (peace be upon him)s campaigns that a woman pilgrim would go from Hira to Mecca and return after circumambulating the Kaba without any fear in her heart save that of God.(77) Another report says that the women from Qadessia went alone on their dromedaries for pilgrimage to Mecca without the least anxiety or fear.(78) This was the country in which, from time immemorial, fights and forays, or battles between nomadic tribes and raids on one anothers flocks and properties had been an acceptable part of the desert life. Even the caravans of neighbouring powerful kingdoms dared not cross the country in pre-Islamic days without powerful escorts and guides.

 

The missions of the Prophet (peace be upon him) were warranted by two universal truths as enunciated in the Quran, in which one of these says that is worse than slaughter (Qur'an 2:191) and the other declared, There is life for you in retaliation, O men of understanding. (Qur'an 2:179) These twin principles, which aimed at the refusal to acquiesce in wrongdoing and urged to strive for the defense of honor and justice, soon established its most sought-after peace and order. This is at the minimum cost of labour and time on the part of the Muslims under the benevolent and altruistic guidance of the Prophet (peace be upon him). The Messenger of God (peace be upon him) was ever vigilant to secure the well-being and enlightenment of the enemy instead of allowing the satisfaction of vindictive feelings to become the objective of his campaigns. Whenever the Prophet (peace be upon him) sent out any detachment for forays or declared battle to the enemy he invariably issued strict instructions to his men to be God-fearing and kind to the friends as well as foes. The directions he once gave to his troops were:

 

I asked you to fear God and to be considerate to the Muslims with you. Fight in the name of God and slay those in his name who have disbelieved Him. Neither should you break your promise, nor pilfer the spoils, nor kill any child or woman nor man infirm and old or a priest who has withdrawn to seclusion. Never lay your hands on a date-palm, nor chop down a tree, nor yet pull down any building. (79)

 

And, as to how successful these campaigns of the Prophet (peace be upon him) were can be judged from the fact that within a brief period of ten years, more than a million square miles was won for Islam. Moreover, the Islamic state expanded at an average rate of some 274 square miles daily at the cost of one martyr a month. (80) This respect for human blood is unparalleled in the annals of mans history. The truth of this assertion is better understood if the losses of these crusades are placed beside the casualties of the last two world wars, the first of which was fought from 1914 to 1918 and the second from 1939 to 1945. According to the computation of the Encyclopedia Britannica, 6,400,000 persons lost their lives (81) in the first war and the number of casualties in the second ranged between 35 and 60 millions.(82)

 

Yet, none of these two blood-tainted wars can claim to have done any good to humanity nor did they solve any problem of the world at all.

 

The ecclesiastical tribunals known as Inquisitions established by the Roman Catholic Church in the Middle Ages for the trial and punishment of heretics are reported to have taken a toll of 12 million lives. (83)

 

THE FIRST HAJJ

 

The Pilgrimage was enjoined in 9 A.H.(84) where the Prophet (peace be upon him) sent Abu Bakr (radiallahu 'anhu) in command of the pilgrims. The polytheists were, during the year, at their pilgrimage stations. (85) Abu Bakr (radiallahu 'anhu) then led a party of one hundred Muslims.

 

The opening of Surah at-Taubah (86) were revealed after the pilgrims had left for Mecca. The Prophet (peace be upon him) sent for Ali (radiallahu 'anhu) and charged him to proclaim the verse at Mina when all the pilgrims had assembled thereafter performing the sacrifice. It signified the end of idolatry in Arabia for no idolater was allowed to perform Hajj nor to circle round the Kaba in a nude state after that year. The divine revelation also commanded that if the Prophet (peace be upon him) was obliged to fulfill any obligation under a treaty
with the polytheists it would be discharged up to a stipulated period after which the pact would then be deemed inutile and immaterial.

 

Ali (radiallahu 'anhu) went forth on the Prophet (peace be upon him)s camel and overtook Abu Bakr (radiallahu 'anhu) along the way, who asked Ali (radiallahu 'anhu) if he had come to give orders to him or whether he had something to convey them. Ali (radiallahu 'anhu) replied that he had only been charged to convey orders to him. Thereafter, both proceeded to Mecca where Abu Bakr (radiallahu 'anhu) managed the arrangements for Hajj. When the day of sacrifice came, Ali (radiallahu 'anhu) proclaimed what he had been ordered by the Prophet (peace be upon him). (Ibn Hisham, Vol. II, pp. 543-46)

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