Khaybar and the Messengers to the Kings

The prophet Muhammad and the Muslims returned from the treaty of Hudaybiyyah to Medina after three weeks of concluding the truce between them and the Quraysh, agreeing not to enter Mecca that year but to enter the following year. They returned, and in their hearts, some of them had reservations about this truce, considering it incompatible with the dignity of the Muslims. Until Surah Al-Fath was revealed while they were on their way, and the Prophet recited it to them. During their stay in Hudaybiyyah and upon their return, Muhammad contemplated what he could do to further strengthen his companions and spread his message. His thoughts led him to send his messengers to Heraclius, Khosrow, the Muqawqis, Negus of Abyssinia, Harith al-Ghassani, and the governor of Yemen under Khosrow's rule. It also led him to the necessity of ultimately eliminating the Jewish influence in the Arabian Peninsula.

The Maturation of the Islamic Call

The truth is that the Islamic call had reached a level of maturity at that time that made it the religion of all people. It did not stop at monotheism and the worship it entails; rather, it expanded its scope and encompassed all aspects of social activities. It equated between the concept of monotheism and what makes its adherents strive towards attaining the highest levels of human perfection and achieving the highest ideals in life. Consequently, many social rulings were revealed to address various aspects of society.

Prohibition of Alcohol

Historians of the biography of the Prophet Muhammad (peace be upon him) have differed regarding when alcohol was prohibited. Some argue it happened in the fourth year after the migration, while most believe it occurred during the year of Hudaybiyyah. The idea behind the prohibition of alcohol was primarily a social one, separate from the core of monotheism.

What strongly supports this notion is that the prohibition was not revealed in the Quran until about twenty years or so after the Prophet's mission began. Muslims continued to consume alcohol until the prohibition was revealed. Moreover, the prohibition did not come all at once but rather in stages, allowing the Muslims to gradually reduce their consumption until they abandoned it completely.

It is reported that Omar ibn al-Khattab once prayed for a clear and definitive prohibition of alcohol. In response, the Quranic verse (Surah Al-Baqarah 2:219) was revealed. However, when some Muslims continued to drink, causing their minds to be impaired during prayer, Umar prayed again. This time, the verse (Surah An-Nisa 4:43) was revealed, warning against approaching prayer while intoxicated.

From that time onwards, the caller to prayer would announce, "Do not approach the prayer while intoxicated". Despite these injunctions, some Arabs, including Muslims, used to drink to the point of losing control, engaging in disputes, and harming one another. An incident involving two Muslims resulted in injury and enmity, leading to further revelation (Surah Al-Ma'idah 5:90-91) emphasizing the harms of alcohol, its role in sowing discord, and diverting people from the remembrance of God and prayer.

Anas al-Saqi was known for serving alcohol before it was prohibited. When he heard the prohibition announced, he immediately poured it out. However, there were individuals who found it challenging to accept the prohibition due to the connection of alcohol with significant events such as the Battle of Uhud and the Battle of Badr. In response to this attitude, another Quranic verse (Surah Al-Baqarah 2:219) emphasized that there is no blame upon those who believe and do righteous deeds in what they have eaten or drunk when they fear God and believe in Him. This helped clarify the matter and made it evident that it was the intoxication and not the substance itself that was prohibited.

The Islamic call was not limited to monotheism and worship; it extended to all aspects of social life, emphasizing good behavior, mercy, and charity. It also promoted self-discipline, self-improvement, and spiritual growth through acts of worship. The prohibition of alcohol was just one part of this comprehensive approach to human development.

The Roman and Persian Empires

During that time, Heraclius and Khosrow II stood at the helm of the two mighty empires, the Roman and Persian Empires. They were the dominant powers of the era, dictating global politics and the fates of nations. The ongoing conflict between these empires, as you've seen, had a significant impact on the region.

Initially, the Persians held the upper hand, conquering Palestine and Egypt and capturing Jerusalem, where they removed the cross. Later, the tides shifted, and Byzantium, under the leadership of Heraclius, regained control over Egypt, Syria, and Palestine. Heraclius made a vow that if he succeeded in retaking the cross, he would walk barefoot to Jerusalem to return it to its rightful place.

It's important to understand the reverence and awe these two empires commanded, as their names alone struck fear and respect into people's hearts. Their status and might were such that no state dared to confront them, and nobody contemplated anything other than diplomatic relations with these superpowers.

For the Arab lands, this geopolitical situation had particular significance. Yemen and Iraq were under Persian influence, while Egypt and Greater Syria were under Roman control. The Arabian Peninsula, including the Hijaz and its surroundings, lay within the spheres of influence of these two empires. Arab life was closely tied to trade, which primarily involved Yemen and the Levant. Therefore, maintaining good relations with both Heraclius and Khosrow was crucial to protect these vital trade routes from being disrupted by the empire's authority.

Moreover, the Arab tribes were often embroiled in conflicts and rivalries, with intermittent periods of peace. They lacked the unity and political cohesion needed to confront the overwhelming might of the Roman and Persian empires. Given these circumstances, it was astonishing that Muhammad contemplated sending messengers to the two great emperors, as well as to the Ghassanids, the Yemen, Egypt, and Abyssinia, inviting them to Islam, without fearing the potential consequences for the entire Arabian Peninsula, which could fall under the sway of either Persia or Byzantium.

Muhammad's Messengers to the Kings and Princes

However, Muhammad did not hesitate to invite all these kings and leaders to the true religion. One day, he gathered his companions and said, "O people, Allah has sent me as a mercy to all mankind, just as the disciples disputed over Jesus, the son of Mary". His companions asked, "How did the disciples dispute, O Messenger of Allah?" He replied, "He called them to what I am calling you to. Those who were sent on a nearby mission accepted and obeyed, while those who were sent on a distant mission rejected it and hesitated".

Muhammad then mentioned that he was sending messengers to Heraclius, Khosrow, the Maqouqas (the ruler of Egypt), Harith al-Ghassani (the king of Ghassan), Harith al-Himyari (the king of Yemen), and Negus (the king of Abyssinia), inviting them to Islam. His companions agreed to what he intended.

He had a silver seal made, engraved with "Muhammad, the Messenger of Allah," and he sent his letters. The letter to Heraclius read, "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the servant of Allah, to Heraclius, the Great King of the Romans. Peace be upon those who follow guidance. To proceed, I invite you to the religion of Islam. Accept Islam, and you will be safe, and Allah will reward you doubly. But if you turn away, the sin of your subjects will be upon you".

Harmonizing Islam between the Spiritual and the Physical

Furthermore, both Persia and Byzantium, despite their great power, had lost their ability to innovate and create, descending into a world of imitation and adherence to tradition. They had lost their dynamism in both thought and emotion, and had become captives of conformity and the emulation of their forebears. Anything new was considered innovation, and innovation was considered deviance.

Human society, like the individual and all living creatures, is in a constant state of renewal. Either it remains youthful and vibrant, continually creating and innovating in life, or it reaches its zenith and is no longer capable of creation and innovation. In this case, it begins to deplete its life's capital, leading to a continuous decline towards its end.

For societies in decline, an external element filled with the vitality of youth is needed to breathe new life into them. This element must bring a fresh creation. Such an element did not exist in China, India, or Central Europe. Instead, this element was Muhammad.

His call, in the vigor of its youth, was capable of reviving souls that had become desolate due to the dominance of religious traditions and lingering superstitions. It brought them a youthful life, renewing and restoring them to life. The new faith, kindled in the Prophet's heart and his spiritual power that surpassed all other powers, inspired him to send these messengers, inviting the world's dignitaries to Islam, religion of truth, completeness, and the religion of Allah, the Most High.

He invited them to a religion that liberated minds to think and hearts to contemplate. It was a religion that provided humanity with a life of faith, just as it established general principles for the community. These principles balanced the authority of the spirit with the power of the material, both imbued with the spirit. They allowed humans to reach their highest potential, free from weakness or arrogance. Through this balance, the human community could attain its greatest potential, fulfilling its role in the progression of all living beings.

The letter to Khosrow was delivered to Abdullah bin Hudhafa al-Sahmi. The letter to the Negus was delivered to Amr bin Umayya al-Damri. The letter to the Maqouqas (ruler of Egypt) was delivered to Dihyah bin Khalifah al-Kalbi. The letter to Harith al-Ghassani (king of Ghassan) was delivered to Al-Harith bin Abi Shamir al-Ghassani. The letter to Harith al-Himyari (king of Yemen) was delivered to Abdullah bin Al-Zib'ari, and the letter to the ruler of Bahrain was delivered to Al-Ala bin Al-Hadrami.

All of them set out, some say at the same time, while others claim they departed at different times.

Isn't it astonishing that Muhammad sent these messengers, evoking wonder? Or is it not even more remarkable that less than thirty years later, these lands to which Muhammad sent his messengers would be conquered by Muslims, and the majority of their people would embrace Islam? However, this wonder fades when we recall that the two empires competing for dominance in that era had lost their spiritual power. Persia was divided between paganism and Zoroastrianism, while Christianity in Byzantium was fragmented among various sects and denominations, lacking a unified and spiritually compelling doctrine. Instead, religious rituals and traditions had come to dominate, with clergy exerting control over the minds and hearts of the masses. In contrast, Muhammad's new message was purely spiritual, elevating humanity to the highest levels of humaneness. Wherever materialism clashed with spirituality and the concerns of the present conflicted with the hope of eternity, materialism was defeated, and the spirit prevailed.

The Final Elimination of the Jews of the Arabian Peninsula

Muhammad sent his messengers to these kings while still fearing the treachery of the Jews who remained settled to the north of Medina. It is true that he had entered into the Treaty of Hudaybiyyah, which brought peace with Mecca and the tribes of the south. However, he could not be sure that the Jews of Khaybar would not seek assistance from Heraclius or Khosrow to the north, thereby stirring up their ancient grievances and reminding them of their fellow Jewish brethren who belonged to the Banu Quraizah, Banu Nadir, and Banu Qainuqa. Muhammad had expelled these tribes from their homes after a siege, having fought against them and shed their blood. The Jews of Mecca held animosity towards him because he was more zealous in protecting his faith than they were. Moreover, they were aware that the Jews possessed more intelligence and knowledge than the Quraysh. Trusting them and expecting them to remain neutral was out of the question, especially given the hostilities that had previously erupted between them and Muhammad, resulting in victories for the latter.

In such circumstances, it was only natural for the Jews to seek revenge if they found any support from Heraclius. Thus, it was necessary to eliminate this Jewish threat once and for all to prevent them from having enough time to seek help from the Ghatafan or other tribes opposed to Muhammad and sympathetic to the Jews.

The March to the Battle of Khaybar

Muhammad indeed did so. Shortly after his return from Hudaybiyyah, he stayed in Medina for either fifteen nights or a month, depending on the account. Then he ordered the people to prepare for the campaign to Khaybar, with the condition that only those who had participated in the Battle of Hudaybiyyah should join unless someone volunteered to fight without expecting any share of the spoils. The Muslims set out, numbering 1,600, along with 100 horsemen, all confident in God's victory. They remembered the words of Allah in Surah Al-Fath, revealed during the time of Hudaybiyyah: "The desert Arabs who lagged behind will say to you, 'Our possessions and our families kept us occupied, so ask forgiveness for us!' They say with their tongues what is not in their hearts. Say, 'Then who could prevent Allah at all if He intended for you harm or intended for you benefit? But rather, Allah is Acquainted with what you do.'" (Quran 48:11)

They covered the distance between Khaybar and Medina in three days, and Khaybar hardly sensed their approach until they were at its gates. When morning came, the workers of Khaybar went out to their fields, accompanied by their laborers and herdsmen. Upon seeing the Muslim army, they turned and fled, crying out, "This is Muhammad, and the army is with him!" When the Prophet Muahmmad heard their cries, he said, "Khaybar is ruined! Whenever we approach the people's territory in the morning, it is a bad morning for those who have been warned".

The Jewish Response

The Jews of Khaybar anticipated Muhammad's invasion and sought a way to escape his threat. Some among them advised forming a coalition with the Jews of Wadi al-Qura and Tayma to invade Yathrib (Medina) without relying on Arab tribes for the campaign. Others proposed making a treaty with the Prophet, hoping it would help erase the animosity that had grown among the Muslims and the Ansar (Medina's supporters) towards them. This animosity intensified after a group of Jews, including Huyayy ibn Akhtab, conspired with some Arab tribes to attack and forcibly capture Medina during the Battle of the Trench.

However, tensions ran high on both sides. Before the Battle of Khaybar, Muslims had already killed Salam ibn Abi al-Huqayq and Al-Yasir ibn Rizam, two Khaybari leaders. Consequently, the Jews maintained constant communication with the tribe of Ghatafan, hoping for their assistance in the event of Muhammad's invasion. There are conflicting accounts among historians regarding Ghatafan's role, whether they aided the Jews or if the Muslim army's strength posed a deterrent to their support for Khaybar.

The Immensity of the Two Opposing Forces

Whether Ghatafan aided the Jews or remained neutral after Muhammad promised them a share of the spoils, the Battle of Khaybar was one of the major confrontations. The Jews of Khaybar were one of the strongest Israelite communities in terms of military might, wealth, and weaponry. Muslims believed that as long as the Jews had a stronghold in the Arabian Peninsula, competition between the faith of Moses and the new religion would prevent complete dominance by either side. Hence, they approached this battle with determination and resolve, with no room for hesitation in their hearts.

The Quraysh of Mecca and the entire Arabian Peninsula watched this battle closely. Some among the Quraysh even wagered on its outcome, speculating about who would prevail. Many in Quraysh anticipated that the tide would turn against the Muslims due to the formidable defenses of Khaybar, perched on rocks and mountains, and the extensive combat experience of its inhabitants.

The Siege of Khaybar's Fortresses

The Muslims stood ready with full preparations in front of the fortresses of Khaybar. The Jews consulted among themselves, and their leader, Salam bin Mashkam, advised them to take their wealth and families into the fortresses of Watih and Salam while they placed their women and children in the fortress of Na'im. The fighting men and warriors took refuge in the fortress of Natat, and Salam bin Mashkam joined them, inciting them to battle.

The two groups met near the fortress of Natat, engaging in fierce combat. It is said that the number of Muslim casualties on that day reached fifty. The number of Jewish casualties can only be imagined. Salam bin Mashkam was killed, and the leadership of the Jews passed to Harith bin Abi Zaynab. He attempted to confront the Muslims but was repelled by the Banu Khazraj, who forced him to retreat back to the fortress.

The Muslims tightened their siege on the Khaybar fortresses, while the Jews fought valiantly, believing that defeat at the hands of Muhammad would spell the end of the Israelites' presence in Arabia. The days passed, and the Prophet Muhammad sent Abu Bakr to conquer the fortress of Na'im, but he fought and returned without success. The next day, the Prophet sent Umar ibn al-Khattab, who faced the same fate as Abu Bakr. At this point, Ali ibn Abi Talib was called upon.

The Prophet handed him the banner and said, "Take this banner and carry it until Allah grants you victory". Ali approached the fortress, and its inhabitants came out to fight. During the battle, an enemy struck Ali, causing him to lose his shield. Undeterred, Ali found a door from one of the houses and used it as a makeshift shield. He continued to fight until the fortress was conquered. Ali then used the door as a bridge for the Muslims to enter the fortress.

After the capture of Na'im, the Muslims faced a tough battle at the Qamus fortress. As supplies dwindled, some Muslims complained to Muhammad about their plight, requesting something to sustain them. In response, they were permitted to consume horse meat. However, a Muslim noticed a flock of sheep entering one of the Jewish fortresses. He captured two sheep and slaughtered them. This provided them with some sustenance and enabled them to continue the fight against the Jews.

Throughout this battle, the Jews refused to surrender any inch of land or fortress without putting up a fierce resistance. They defended their positions with great determination, while the Muslims were equally committed to maintaining the siege and ultimately conquering Khaybar.

The Treaty with Khaybar and the Collapse of its Political Authority

Muhammad treated the Jews of Khaybar differently than he did with the Banu Qainuqa and Banu Nadir when he expelled them from their lands. He believed that by defeating Khaybar, he would vanquish the strength of the Jews, and he was confident that they would never regain their standing after that. Additionally, Khaybar had extensive agricultural land, farms, and palm groves that required a significant workforce for cultivation and proper maintenance. While the Ansar of Medina were skilled in agriculture, the Prophet Muhammad still needed their manpower for warfare. He was not willing to leave the land for farming.

The Jews of Khaybar continued to work the land after the collapse of their political authority, and this endeavor became a source of income for them. Khaybar's focus shifted from agriculture to devastation, despite the fair treatment they received from the Prophet and the equitable distribution of resources facilitated by Abdullah bin Rawaha.

One example of the Prophet's kindness toward the Jews of Khaybar was when the Muslims captured several Torah scrolls during the conquest. Upon the Jews' request, the Prophet ordered these scrolls to be returned to them. This act was in stark contrast to the actions of the Romans, who had burned sacred books in Jerusalem, and the Christians during the persecution of Jews in Andalusia, where Torah scrolls were similarly burned.

When the Jews of Khaybar sought a peace treaty while the Muslims were besieging them at the fortresses of Watih and Salam, the Prophet sent a message to the people of Fadak asking them to accept his message or surrender their wealth. Fearing the fate of Khaybar, the people of Fadak agreed to a treaty in which they surrendered half of their wealth without a fight. Khaybar became the possession of the Muslims because they had fought for it, while Fadak was exclusively under the control of Muhammad, as the Muslims had not spent any wealth or troops to acquire it.

Submission of Wadi al-Qura

Afterward, the Prophet prepared to return to Medina through the Wadi al-Qura route. The Jews of Wadi al-Qura armed themselves to fight the Muslims, and indeed, they engaged in battle. However, they eventually had to surrender and make a peace treaty similar to what had occurred in Khaybar. As for the Jews of Taima, they accepted the jizya (a tax) without engaging in warfare.

With the collapse of the political authority of the Jews and their submission to the Prophet's rule, they lost their influence and power throughout the Arabian Peninsula. Muhammad became secure from the northern regions to the north of the Arabian Peninsula after the Treaty of Hudaybiyyah, and this was further reinforced by the submission of the Jews.

The animosity of the Muslims, especially the Ansar (the residents of Medina who supported the Prophet), toward the Jews lessened with time. Some Jews returned to Medina, and the Prophet treated them kindly. Muhammad stood with the Jews who had wept for Abdullah bin Abi's death and comforted his son. He also advised Mu'adh bin Jabal not to try to convert the Jews from their religion.

The Jews, as a whole, acknowledged the authority of the Muslims, and their presence in the Arab lands deteriorated. Eventually, they were compelled to migrate from those lands. Before, they held a prominent position there, but after the time of the Prophet, they became marginalized.

It is essential to note that the submission of the Jews to their fate in the Arabian Peninsula did not happen all at once after their defeat. Their hearts were filled with bitterness and anger due to their defeat. The Jewish woman, Zainab al-Harith, gifted a roasted sheep to Muhammad after the peace treaty was signed. Muhammad and his companions sat around it to eat, and Ali took a bite from it but did not swallow it. However, Bashir bin Bara, who was with them, ate from it and died immediately. The Prophet spit out the food, saying, "The bone is informing me that it is poisoned". He then called for Zainab, who confessed to poisoning the food. She said that she wanted to test whether Muhammad was truly a prophet. Bashir, who had eaten the food, died due to the poisoning. Most narrations suggest that Muhammad pardoned Zainab and understood her actions given the harm her father and husband had caused.

Note: The story of Zainab's attempted poisoning is subject to variations and differences in Islamic traditions, and the above narration reflects one version of the account.

Marriage of Muhammad to Safiyya bint Huyayy ibn Akhtab

The act of Zainab had a profound impact on the minds of the Muslims, leaving them wary of the Jews and fearing potential treachery even after the final defeat of their communities. Safiyya bint Huyayy ibn Akhtab, a captive from the fortresses of Khaybar, became one of those prisoners. She had been previously married to Kinana ibn al-Rabi. Kinana had knowledge of a treasure belonging to the Banu al-Nadir, but when questioned by the Prophet Muhammad, he denied any knowledge of its whereabouts, and the Prophet warned him that he could be killed if it was found with him.

One of the Muslims had witnessed Kinana visiting a particular ruin, which raised suspicions. Upon investigation, some of the treasure was discovered in that ruin, and Kinana was killed as a result of his denial.

After her capture, Safiyya was among the prisoners of Khaybar. It was suggested to the Messenger Muhammad that Safiyya, as a descendant of noble families from the Banu Qurayza and Banu al-Nadir, should not be distributed as part of the spoils of war but should be married by the Prophet instead. The Prophet agreed, and Safiyya was freed and subsequently married to the Prophet Muhammad. This act symbolized the practice of the Prophet and the early Muslims, who would marry noblewomen from the lands they conquered, thereby solidifying their bonds and protecting their honor.

Abu Ayyub Khalid al-Ansari was concerned that Safiyya might still harbor resentment for the Prophet, who had killed her father, husband, and people. He watched over the tent where the Prophet stayed on their journey back from Khaybar, holding a sword in hand, ready to defend the Prophet if necessary. When the Prophet noticed Abu Ayyub's vigilance, he asked him what was wrong, and Abu Ayyub expressed his concerns. The Prophet reassured him and said that Safiyya was a sincere believer.

Safiyya remained loyal to Muhammad until his death, and after the Prophet's passing, she continued to live among the Muslim community during the caliphate of Muawiya. She died and was buried in al-Baqi cemetery.

This story illustrates the practice of the early Muslims when it came to marriage with noble captives, emphasizing the importance of unity and honor within the Muslim community.

The Messengers of Muhammad to Heraclius

What did God do with the messengers whom Muhammad sent to Heraclius, Kisra, the Negus, and other surrounding kings in the Arabian Peninsula? Did they travel before the Battle of Khaybar, or did they attend it and then travel to their respective destinations afterward? Historians have different opinions on this matter, making it difficult to definitively determine the sequence of events. It is likely that they did not all travel at the same time, with some going before the Battle of Khaybar and others afterward. There is even a narration suggesting that Dahyah ibn Khalifah al-Kalbi attended the Battle of Khaybar while being the same person who delivered a letter to Heraclius.

Heraclius was returning in victory after defeating the Persians and rescuing the True Cross from them, which had been taken from Jerusalem. He intended to fulfill his vows and make a pilgrimage to Jerusalem to return the True Cross to its place. It is uncertain whether Dahyah delivered the letter to Heraclius along with a group of his companions after Dahyah had embraced Islam in Basra and was working as a courier. Alternatively, it is possible that he presented the message personally to Heraclius, along with a group of Bedouins and Dahyah at their head, offering the letter himself.

Heraclius received and translated the message without anger or outrage, and he did not contemplate sending an army to invade the Arabian Peninsula. Instead, he responded to the message in a positive manner, leading some historians to mistakenly claim that he had embraced Islam.

Heraclius' Response

At the same time, Al-Harith al-Ghassani was sent to Heraclius to inform him that a messenger had come to him from Muhammad with a letter. When Heraclius saw the resemblance between this letter and the one previously sent to him, inviting him to Islam and seeking his permission for Al-Harith to lead an army to punish this claimant of prophethood, Heraclius decided that it would be best for Al-Harith to be in Jerusalem when he visited so that he could enhance the grandeur of the ceremonies related to the return of the True Cross. He did not pay much attention to this proponent of a new religion and did not anticipate that within a few years, Jerusalem and the Levant would be under the Islamic banner. The Islamic capital would shift to Damascus, and the struggle between the Islamic states and the Roman Empire would persist until the Turks conquered Constantinople in 1453, converting its great church into a mosque with the name of the Prophet, whom Heraclius tried to keep hidden or avoid confronting. This church would remain a mosque for several centuries until the Muslim Turks transformed it into a museum of Byzantine art.

Kisra and the Prophet's Letter

As for Kisra, the ruler of the Persians, when he received the letter from Muhammad inviting him to Islam, he became furious and tore the letter apart. He then wrote to Bazan, his governor in Yemen, commanding him to send the head of this man from the Hijaz. Kisra may have thought that by doing so, he could mitigate the impact of his defeats against Heraclius. When the Prophet learned of Kisra's response and his actions regarding the letter, he remarked, "God has torn Kisra's kingdom apart".

Bazan dispatched his messengers with a letter to Muhammad. During this time, the people of Yemen were aware of the defeats that the Persians had suffered, and they sensed the disintegration of Persian rule over them. They had also heard about Muhammad's victories against the Quraysh and his judgment against the Jewish tribes. When Bazan's messengers returned to him and conveyed the Prophet's message, he was pleased to embrace Islam and to continue serving under Muhammad's authority in Yemen. What did Muhammad ask of him, while Mecca was still between them? It was evident that he needed the camels and goods brought as tribute.

Perhaps Bazan did not realize at the time that his acceptance of Islam would serve as a strong anchor for the Islamic presence in southern Arabia, as events would reveal two years later.

The response of the Mukawqis, the ruler of Egypt, was more gracious than that of Kisra and even surpassed Heraclius's response. He sent a message to Muhammad expressing his belief that a Prophet would appear in the region. He welcomed the Prophet's messenger with the proper respect and sent him back with a gift: a pair of slave girls, a white mule, and other valuable items from Egypt. The two slave girls were Maria, whom the Prophet chose for himself and who later bore him a son named Ibrahim, and Sirin, who was gifted to Hassan ibn Thabit. The white mule was named Duldul, renowned for its exceptional whiteness among the mules in the Arabian Peninsula.

As for the mule, the Prophet accepted it, but not without acknowledging the Mukawqis's fear that the Romans might seize Egypt from him. If not for this concern, the Mukawqis might have embraced Islam. His generous response to the Prophet's message was considered a sign of his goodwill.

It was natural, given the relationship established by the Muslims in Abyssinia, that the Najashi's response would be positive. In some narrations, it is even mentioned that he embraced Islam, although some Western historians have expressed doubt about his conversion. However, two years later, events in Abyssinia would confirm the truth about the Najashi's acceptance of Islam.

The Najashi's ship, led by Ja'far ibn Abi Talib, carried the Muslims back to Medina. Along with them was Umm Habiba, the daughter of Abu Sufyan, who had initially come to Abyssinia as a Muslim but later converted to Christianity and remained a Christian until her husband, Abdullah ibn Jahsh, passed away. After her return from Abyssinia, she married the Prophet, becoming one of the Mothers of the Believers. Some historians have suggested that the Prophet married her to strengthen the ties of kinship between him, Abu Sufyan, and the Quraysh, solidifying the pact made at the Treaty of Hudaybiyyah.

The rulers of the Arab states also responded to the Prophet's letters. The ruler of Yemen and Oman sent a harsh and offensive reply, while the ruler of Bahrain responded favorably and embraced Islam. The ruler of Yamama, Mukhar, expressed his willingness to accept Islam if he were appointed as a governor, but the Prophet cursed him for his selfish ambitions. Mukhar would not survive for long; he died a year later.

Why Were the Responses of Most Kings Gentle?

The reader may wonder about the gentle and considerate responses of most of these kings and princes, as none of Muhammad's messengers were killed or imprisoned, and they all returned with letters, many of which displayed tenderness and compassion, while some had harshness and severity. How did these kings receive the message of the new religion without reacting aggressively against its proponent? Without rallying to crush him? This is because the world back then was similar to our contemporary world, where materialism dominated over spirituality. Nations were willing to kill for the sake of conquest, to satisfy the ambitions of their kings and rulers, to cater to their egos, or to acquire more luxury. In such a world, religion was just a public spectacle performed for show, not a belief that genuinely touched the hearts and souls of those who practiced it. Religion was a means to gain favor and wealth from those in power.

In this world, people embraced religious rituals only to the extent that they benefited materially from them. If these rituals did not bring material gain, their determination wavered, their resolve weakened, and their resistance faltered. That's why when people heard the new call to faith, which promoted simplicity, strength, and equality before one God – the One to worship and seek assistance from, the One who held the souls' destinies in His hand – a glimmer of His pleasure could dissipate the wrath of the world's kings. The fear of His anger could humble even the proudest hearts, even if they were drowned in the world's riches and delights.

Thus, when people heard this call and saw its proponent, a man who used it to withstand persecution, injustice, torture, and all material forces in life, and who wielded it to expand his influence – a poor, orphaned, and deprived man – beyond anyone's dreams in his homeland and the whole Arabian Peninsula, even the most stubborn necks bowed, the most deaf ears listened, and souls thirsted for the source of its contentment. If it were not for lingering fear and doubt that created a barrier between them and the truth, they would have rushed towards it. This is why most of the kings responded gently and compassionately, reinforcing the Muslims' faith in their own beliefs and strengthening their convictions.

The Return of the Muslims from Abyssinia

Muhammad returned from Khaybar, and Ja'far and the Muslims with him returned from Abyssinia. Muhammad's messengers also returned from where he had sent them, and they all gathered once again in Medina. They gathered there to spend the rest of this year eagerly anticipating the upcoming year when they would make their pilgrimage to Mecca, entering it safely, with shaved heads and shortened hair, without fear.

The news reached Muhammad about the arrival of Ja'far. He was unsure of which event brought him greater joy: the victory at Khaybar or the arrival of Ja'far. During this period, the story circulates that the Jews had bewitched Muhammad with an action involving a comb, to the extent that he believed he was doing something when he was not.

This story has been subject to significant discrepancies in various accounts, supporting the view that it may be a fabrication with no basis in reality.

Waiting for the Umrah of Qada

The Muslims stayed in Medina, living peacefully and enjoying the blessings of Allah's favor and pleasure. They did not think much about military expeditions, except for sending some patrols to punish those who considered attacking their rights or seizing their property and belongings.

As the year came to an end and the month of Dhul-Qi'dah began, the Prophet, along with two thousand of his companions, set out to perform the Umrah of Qada' as a fulfillment of the treaty of Hudaybiyyah. This pilgrimage was also intended to quench the spiritual thirst of the believers and allow them to fulfill their obligations to the sacred house.