Section 2 – The Persian’s Stance on Islam

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Section 2

The Persian’s Stance on Islam

 

• Khosrow I renews the empire’s authority
• Khosrow II tears the Letter of the Messenger 
• Yazdegerd’s dialogue with Nu’man ibn Muqarrin
• Failure of his plans

 

Khosrow I renews the Empire’s Authority

Allah subhanahu wa ta ‘ala willed for the Messenger of Allah’s salla Llahu ‘alayhi wa sallam birth to coincide with the beginning of the rule of Kisra (Khosrow I) Anushirvan of Persia. Khosrow I Anushirvan was one of the greatest kings of the Sasanian Empire, the most famous, the mightiest and cruelest, and the most resourceful and cunning.

Khosrow’s rule extended for forty-eight years. His reign began by purging his kingdom of the plague and libertinism of Mazdakism. He thus killed Mazdak and the bulk of his supporters and gathered the populace of his kingdom on Magianism, the religion of his forefathers.

After executing Mazdak and his followers, he initiated internal reforms. He thus eliminated the chaos, returned the usurped wealth to its rightful owners, rebuilt the houses and villages the Mazdaks destroyed, established forts and bridges, and reformed the tax system that had burdened farmers and manufacturers.

He gave the army greater attention, carefully selecting its personnel and leaders, improving the training system, and renewing the equipment. After he concluding his military preparations, he waged war on neighbouring cities. He, thus, renewed his control over Hira and recruited the Lakhmids in his conquests.

Anushirvan fought a fierce battle with the Byzantine Empire. He was victoriuos victorious over them and gained control over Antakya in 540 CE. He then extended his influence over Yemen and occupied it in 570 CE, expelling the Abyssinians from there.

Persia continued in its might and authority after the demise of Khosrow I Anushirvan, who renewed the kingdom’s authority, unified the ranks, and raised the flags of Persia in many cities of the world.

Then came Kisra (Khosrow II) ibn Hurmuz ibn Kisra, called Parviz—meaning victorious. He preserved the lands his grandfather occupied, gained new victories, and was able to occupy Edessa, Damascus, al Bayt al Maqdis, and Alexandria. Kisra ibn Hurmuz was wandering in arrogance and pride while seeing the kings and emperors of the world bowing before him in humility and submission.

While Khosrow II watched his army conquering east and west without any worthy resistance, the earth was illuminated with the light of Islam. Allah subhanahu wa ta ‘ala favoured mankind by revealing His special revelation upon His bondsman and messenger, Muhammad salla Llahu ‘alayhi wa sallam. Madinah Munawwarah opened its doors for the Messenger of Allah salla Llahu ‘alayhi wa sallam and the Muslims who followed him.

From Madinah Munawwarah—the capital of the New Islamic State—the Messenger of Allah salla Llahu ‘alayhi wa sallam went out to deliver the call of Islam as a liberator in the path of Allah. The entire world was following the news of Prophethood and the Messenger. Khosrow II and other Persian and Roman leaders were carefully following the news of revelation and Islam, as well.

The Messenger salla Llahu ‘alayhi wa sallam took up the task of sending letters to every leader of state with the call of Islam. One of those to whom the letter of the Messenger of Allah salla Llahu ‘alayhi wa sallam reached was Kisra ibn Hurmuz.

 

Khosrow II tears the Letter of the Messenger salla Llahu ‘alayhi wa sallam

Al Bukhari reports from Ibn ‘Abbas radiya Llahu ‘anhuma:

 

أن رسول الله صلى الله عليه وسلم بعث بكتابه مع رجل إلى كسرى وأمره أن يدفعه إلى عظيم البحرين فدفعه عظيم البحرين إلى كسرى فلما قرأه كسرى مزقه وقال فحسبت أن ابن المسيب قال فدعا عليهم رسول الله صلى الله عليه وسلم أن يمزقوا كل ممزق

The Messenger of Allah salla Llahu ‘alayhi wa sallam sent his letter with a man to Kisra. He instructed him to give it to the leader of Bahrain who will hand it over to Kisra. When Kisra read it, he tore it.

The narrator continues: I think Ibn al Musayyab said: The Messenger of Allah salla Llahu ‘alayhi wa sallam cursed them to be torn to pieces.^[1]

 

The narration of Ibn Jarir reads:

 

أن رسول الله صلى الله عليه وسلم أرسل كتابا مع عبد الله بن حذافة إلى كسرى بن هرمز ملك فارس يدعوه إلى الإسلام فلما قرأه شقه وقال يكتب إلي بهذا وهو عبدي ثم كتب كسرى إلى باذام وهو نائبه على اليمن أن ابعث إلى هذا الرجل بالحجاز رجلين من عندك جلدين فليأتياني به

The Messenger of Allah salla Llahu ‘alayhi wa sallam sent a letter with ‘Abdullah ibn Hudhafah to Kisra ibn Hurmuz, King of Persia, inviting him to Islam. When he read it, he tore it and commented, “He writes to me this, whereas he is my slave.” Kisra then wrote to Badham, his governor over Yemen, “Send to this man in Hijaz two strong men from your side who should bring him to me.”^[2]

 

In compliance, Badham sent two men to bring the Messenger of Allah salla Llahu ‘alayhi wa sallam to him. The Arab polytheists were pleased with Kisra’s messenger and thought that Muhammad salla Llahu ‘alayhi wa sallam will be stopped as he has no power against Kisra and his army.

This is the logic of those connected to the earth. Their minds are unable to comprehend the power of Prophethood. They thus rejected Allah’s power. All that Kisra and his supporters thought was that the Muslims are humiliated, hungry people becoming insolent towards their Persian masters. This call does not deserve—in Kisra’s eyes—more than two soldiers to bring Muhammad salla Llahu ‘alayhi wa sallam to him. Kisra ibn Hurmuz himself, when he became upset with Nu’man ibn al Mundhir, he sent word to him demanding that he comes. None of the Arab tribes were able to protect him from Kisra. He was forced to comply to the command. He put chains over his hands and threw him into one of his dark inhumane prisons until he died. He appointed Iyas ibn Qabisah al Ta’i instead of him over al Hira.

What is the status of the oppressed Muhammad salla Llahu ‘alayhi wa sallam, pursued by the fools of Makkah? What is his position from Nu’man ibn al Mundhir, the king and leader of the Arabs? With such arrogance and haughtiness did Kisra ibn Hurmuz see the Messenger of Allah salla Llahu ‘alayhi wa sallam and the prophethood Allah crowned him with.

Allah intended to impose Sheroe upon his father, Khosrow I. He then killed him and humiliated him thereby. The Messenger salla Llahu ‘alayhi wa sallam informed Badham of what happened to his master. Badham would return and find the truth of the Messenger’s salla Llahu ‘alayhi wa sallam news. Allah responded to His Prophet’s supplication to tear apart Kisra’s kingdom.

 

Yazdegerd’s Dialogue with Nu’man ibn Muqarrin

The Arabian Peninsula converted to Islam. Allah’s soldiers rode on their horses, knocking on the doors of Mada’in, Damascus, and Jerusalem, with hands covered in blood and souls thirsty for Allah’s promise to them of eternal paradise and an everlasting kingdom.

When the Muslims determined to conquer Persia, they selected Sa’d ibn Abi Waqqas radiya Llahu ‘anhu for this mission. There were many negotiators and messengers between the two armies. In the forthcoming lines, we will relate some of what transpired:

Sa’d ibn Abi Waqqas radiya Llahu ‘anhu sent a group of soldiers to Kisra, to invite him to Islam before war breaks out between them. They sought permission to enter his presence and he granted them permission. The people of the city began looking at the appearances of the messengers—shawls on their shoulders, whips in their hands, and sandals on their feet—just as they looked at the weak horses of Sa’d’s Messengers. They began admiring them reaching the point of disbelief, asking one another, “How did these people challenge Kisra considering the latter’s massive army and military prowess?”

When the messengers sought permission to enter King Yazdegerd’s presence, he permitted them and sat them before him. He was haughty and had little respect. He then began asking them about the names of their outer garments, sandals, whips, etc. Whenever they mentioned anything to him, he took a good omen. Allah threw his omen upon his head. He then asked them, “What brought you to this city? Did you think that since we are facing internal strife, you could dare [to attack] us?”

Nu’man ibn Muqarrin radiya Llahu ‘anhu answered:

 

Certainly, Allah showed mercy to us and sent to us a Messenger who guided us towards goodness and instructed us with the same, and notified us of evil and prevented us from the same. He promised us upon its fulfillment the best of the world and the Hereafter. He did not invite any tribe towards this except they split into two—a group who drew close to him while another

who drew away from him. Only the elite embraced his religion with him. He lived in this condition as long as Allah willed.

Thereafter, He commanded him to confront all the Arabs who opposed him and start with them. He did just this; they all entered with him into the religion in one of two ways: compelled to—and he was pleased with that—or obedient to him—thus he increased [likewise towards them]. We all realised the superiority of what he brought over the enmity and narrowness we were in. He commanded us to start with those nations adjacent to us, to call them to justice. We thus invite you to our religion, the Din of Islam; which beautifies all goodness and condemns all evil. If you refuse, then he commanded an unpleasant which is less than another unpleasant, that is Jizyah. And if you refuse, then we battle.

If you accept our Din, we will leave among you the Book of Allah and set you upon it, so that you rule with its rulings and we will then leave. It will be your affair and your land. If you give us Jizyah, we will accept and defend you. Otherwise, we will fight you.

 

Yazdegerd said:

 

Certainly, I do not know of any nation on earth more despised, in less numbers, and more divided than you. We would appoint the surroundings to take care of you for us. The Persians did not fight you and you did not have hope to face them. If your numbers have swelled, that should not deceive you regarding us. If hunger has compelled you, we will apportion food for you in abundance, we will honour you, clothe you, and appoint a compassionate king over you.

 

He silenced the people. Thus, Mughirah ibn Shu’bah stood up and said:

 

O king! These are the leaders and prominent Arabs. They are nobles; modest before nobles. Only nobles respect nobles. Only nobles honour the rights of nobles. They did not mention everything that they were sent with to you, nor did they answer everything that you spoke of; and it is not good for someone like them to do that. So, answer me; I will be the one who informs you; and they bear witness to that.

You have described us with a quality you were never aware of. What you mentioned about bad condition, none was in a worse state than us. As for our hunger, it did not resemble hunger. We would eat beetles, dung-beetles, scorpions, and snakes—and regarded this as our food. As for the spindles, they were only the surface of the earth. We only wore what we spun from camel hair and sheep fur. Our religion was killing one another and oppressing one another. One would bury his daughter alive out of fear that she would eat his food. Our condition before today was as I described to you.

Allah sent to us a well-known man—whose lineage, prominence, and birth we were fully cognisant of. His land was the best of our lands. His lineage was the most superior of our lineages. His household was the best of our households. His tribe was the most noble of our tribes. He, himself, was the most superior among us in the condition he was in, the most truthful and most tolerant. He invited to an affair but none responded positively.

The first man to believe was the Khalifah after him. He spoke and we spoke. He spoke the truth while we belied. He increased while we decreased. He did not predict anything but it took place. Allah then placed in our hearts belief in him and his emulation. He thus became the intermediary between us and the Lord of the universe.

What he told us is the speech of Allah. What he commanded us is Allah’s command. He told us: Your Rabb states, “I am Allah; I am alone; I have no partner. I existed when there was nothing. Everything will be destroyed besides My countenance. I have created everything and everything will return to Me. My mercy caught you so I sent to you this man to guide you to the path through which I will save you after death from My punishment and I will admit you to My abode, the abode of peace.”

We testify that he brought the truth from the True. He told us, “Whoever follows you upon this will have the same benefits you enjoy and the same responsibilities you bear. Whoever rejects, present the Jizyah to him and then defend him from what you defend yourselves. Whoever rejects, fight him. Allah is thus the judge between you. Whoever is killed among you, Allah will enter him into Jannat while whoever survives, Allah will confer assistance to him against those who oppose him.”

Choose, if you like, the Jizyah while you are humiliated, and if you like, [then choose] the sword. Or [instead] believe and save yourself.

 

Yazdegerd said, “Are you addressing such words to me?”

Mughirah replied, “I only addressed the one who spoke to me. Had someone other than you spoken to me, I would not have addressed you.”

Yazdegerd said, “Had it not been that messengers are not killed, I would have killed you. You have no worth in my sight.”

He told his men to bring a heavy load of sand, and burden the most noble of the Muslims and then to drive him out until he exits the houses of Mada’in.

He said, “Return to your leader and inform him that I am sending Rostam to him so that he might bury him and his army in the trench of Qadisiyyah and make an example of him and you for those to come. He then will come to your land and occupy you within yourselves with something more severe than what you received from Shapur II.”

He went on to ask, “Who is the noblest of you?”

‘Asim ibn ‘Amr, who hastily took the sand saying, “I am the noblest of them. I am the master of these men. Put it upon me.”

He asked, “Is this correct?”

They said, “Yes.”

‘Asim placed it on his shoulders. He left with it from the office and house, came to his conveyance, and placed it on top of it. He then gravitated in movement to bring it to Sa’d. ‘Asim beat them. When Qudays passed, he concealed it and said, “Give the leader glad tidings of victory. We are victorious, Allah willing.” He then continued until he placed the sand in his lap and returned. He entered upon Sa’d and told him what transpired.

He said, “Be glad. By Allah, Allah has certainly given us the keys of their kingdom.” They took a good omen from this of taking their land. The matter of the Sahabah continued to increase daily in loftiness, nobility, and rank while the matter of the Persians continued to deteriorate into humiliation, degradation, and weakness.^[3]

From the dialogue of Nu’man ibn Muqarrin and Mughirah ibn Shu’bah radiya Llahu ‘anhuma on one hand and Yazdegerd on the other, the mentality of the Persians comes to light:

• They were cruel, arrogant men who devalued other nations. The Arabs were nothing more than people created to serve the Persians. Yazdegerd speaks in the name of his people saying, “We would appoint the outlying areas to take care of you for us. The Persians did not fight you.”
• It was disgraceful for the Persians to plan and prepare themselves to battle the Arabs. The inhabitants of the outlying areas were equal to the Arabs. They were not deserving of this preparation.
• He also says, “You had no hope to face them.” The mere standing of an Arab respectfully and reverentially before a Persian was in itself honour for the Arab—as Yazdegerd assumes.
• Prophethood, the Messenger, and Revelation are matters not deserving of thought by Yazdegerd. All he saw was hungry and naked Arabs. It is possible for him to donate to them a little food and clothes. In fact, Yazdegerd was prepared to give them more and appoint a Persian king to handle the affairs of the Arabs.
• Strange is the mentality of Yazdegerd. The Arabs, in his view, are not deserving of choosing a king for themselves to rule them and control their lives, wealth, and land.
• When the envoys of Sa’d ibn Abi Waqqas radiya Llahu ‘anhu rejected the proposals of Yazdegerd, he appointed his general Rostam the task of burying the Muslims in the Qadisiyyah trench.

 

This is the mentality of the Persians.

 

Failure of his Plans

The Eastern and Western enemies of Islam witness the triumph the Muslims gained over the Persians with complete admiration and astonishment. They still strive to explain this triumph in a way that diminishes its grandeur. After lengthy contemplation, they say:

 

Decrepitude began to set in to Persia and the illnesses of old age spread at the advent of Islam. It is the norm of history that the young, strong emerging state overcomes the weak, collapsed old state.

 

This view is rejected briefly and in detail owing to the upcoming reasons:

Kisra Anushirvan, a few years back, had revived the authority of the Persian State and blew strength and youthfulness into its soul. He terminated the Mazdaks and carried out financial, administrative, and military reforms. He was followed by Kisra ibn Hurmuz. During his reign, the Persian State reached the pinnacle of glory and was admired by most countries of the world.

In 13 AH, Rostam and Fayrazan gathered and agreed to appoint Yazdegerd—one of Kisra’s offspring—who was twenty-one years of age. The Mamluks trusted him, gathered around him, and were pleased with him. His cause prevailed among them and they were strengthened by him.^[4]

The Persian army general Rostam is proverbial in his strength and wittiness. He is one of the elite Persian commanders. He led the army, which in numbers and preparedness was twice the size of the Muslim army, if not more.

The Muslims’ battles with the Persians were extremely difficult. They continued for more than seven years. During these years, the Muslims conquered cities and concluded covenants with them which the Persians breached. The Arabs of Hira broke their covenant three times and the Arabs of Anbar broke their covenants several times and sided with the Persians.

The Muslims at the time were fighting both the Persians and Arabs.^[5] More than 20 000 Muslims were martyred in these battles against the Persians. Khalid ibn al Walid bore witness to the experience and courage of the Persian soldier saying:

 

لقد قاتلت يوم مؤتة فانقطع في يدي تسعة أسياف وما لقيت قوما كقوم لقيتهم من أهل فارس وما لقيت من أهل فارس قوما كأهل أليس

I fought on the Day of Mu’tah and nine swords broke in my hand. I have not faced a nation like the Persian nation. I never faced from the Persians a nation like the people of Ullays.^[6]

 

The Muslims feared fighting the Persians and preferred fighting the Arabs or Romans to the Persians who excelled in their ability and skill in combat:

 

لما مات الصديق ودفن ليلة الثلاثاء أصبح عمر فندب الناس وحثهم على قتال أهل العراق وحرضهم ورغبهم في الثواب على ذلك فلم يقم أحد لإن الناس كانوا يكرهون الفرس لقوة سطوتهم وشدة قتالهم ثم ندبهم في اليوم الثاني والثالث فلم يقم أحد وتكلم المثنى بن حارثة فأحسن وأخبرهم بما فتح الله تعالى على يد خالد من معظم أرض العراق وما لهم من الأموال والأملاك والأمتعة والزاد لم يقم أحد في اليوم الثالث فلما كان اليوم الرابع كان أول من انتدب من المسلمين أبو عبيد بن مسعود الثقفي ثم تتابع الناس في الإجابة

After al Siddiq passed away and was buried on Tuesday night, ‘Umar stood up and urged the people to fight the people of Iraq, inciting them and encouraging them with the reward for that, but no one stood up because the people hated the Persians due to the strength of their power and the intensity of their fighting. He encouraged them on the second and third day, but none stood up. Muthanna ibn Harithah then spoke and did an excellent job. He informed them of Allah’s subhanahu wa ta ‘ala conquests at the hands of Khalid of most of the land of Iraq and what they had of money, possessions, provisions, and supplies. No one stood up on the third day. When the fourth day came, the first among the Muslims to be delegated was Abu ‘Ubaid ibn Mas’ud al Thaqafi. Then the people continued to rise to the call.^[7]

 

After a war that lasted seven years in which 20 000 Muslims were martyred, after Khalid ibn al Walid’s radiya Llahu ‘anhu testimony to the Persians’ power and courage, after Ibn Kathir’s report showing the Muslims’ dislike to fight the Persians—after all the above, is there any possibility for someone to claim, “The Persians were in a dying state”?

There was no decrepitude or old age. Rather, the Muslims fought hoping for one of two blessings: victory or martyrdom.

They persevered and outdone all in perseverance despite the length of the journey, the treachery of the Iraqi Arabs, and the Persians’ valour. They beseeched Allah for victory with truthfulness and sincerity and Allah subhanahu wa ta ‘ala accepted their call. He aided them against their enemies who were subsequently defeated in Qadisiyyah and then Nahawand and Mada’in. The Muslim commander-in-chief, Sa’d ibn Abi Waqqas radiya Llahu ‘anhu, entered Kisra’s palace reciting the words of Allah subhanahu wa ta ‘ala:

 

ﭾ ﭿ ﮀ ﮁ ﮂ ﮄ ﮅ ﮆ ﮈ ﮉ ﮊ ﮋ ﮍ ﮏ ﮐ ﮑ

How much they left behind of gardens and springs. And crops and noble sites. And comfort wherein they were amused. Thus, and We caused to inherit it another people.^[8]

 

Sa’d radiya Llahu ‘anhu sent all the precious items in Kisra’s palace to Amir al Mu’minin ‘Umar ibn al Khattab radiya Llahu ‘anhu who began turning these items in al Masjid al Nabawi repeating:

 

إن قوما أدوا هذا لأمناء

Indeed, they have submitted this to trustworthy ones.

 

On this, ‘Ali ibn Abi Talib radiya Llahu ‘anhu commented:

 

لقد عففت فعفت رعيتك ولو رتعت لرتعت

[O ‘Umar,] You were chaste, so your populace was chaste. Had you been indulgent, they would have been indulgent.

 

‘Umar radiya Llahu ‘anhu then distributed this among the Muslims. ‘Ali radiya Llahu ‘anhu received a piece of rug which he sold for twenty thousand [silver coins].

Al Bayhaqi and al Shafi’i mentioned that ‘Umar ibn al Khattab radiya Llahu ‘anhu threw the bangles of Kisra to Suraqah ibn Malik ibn Ju’sham and said to him:

 

قل الحمد لله الذي سلبهما كسرى بن هرمز وألبسهما سراقة بن مالك أعرابي من بني مدلج

Say: All praise belongs to Allah who snatched them from Kisra ibn Hurmuz and gave them to Suraqah ibn Malik, a Bedouin from the Banu Mudlij.^[9]

 

‘Umar radiya Llahu ‘anhu distributed the booty among the Muslims after addressing them and notifying them that Kisra’s kingdom terminated due to his oppression and tyranny and that justice is the foundation of a kingdom and the secret to its survival and permanence.

With these qualities did the Muslims conquer Persia and inherit Kisra’s palace. The sun did not then set over the Islamic states.

 

NEXT⇒  Section 3 – Persian Conspiracies after the Islamic Conquest

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^[1]  Sahih al Bukhari, Hadith: 64.

^[2]  Al Bidayah wa al Nihayah, vol. 4 pg. 269.

^[3]  Al Bidayah wa al Nihayah, vol. 7 pg. 41.

^[4]  Al Bidayah wa al Nihayah, vol. 7 pg. 30.

^[5]  Dr. Shukri Faysal: Kitab Harakat al Fath al Islami fi al Qarn al Awwal.

^[6]  Tarikh al Tabari, vol. 1-4, pg. 2048.

^[7]  Al Bidayah wa al Nihayah, vol. 7 pg. 26.

^[8]  Surah al Dukhan: 25-28.

^[9]  Al Bidayah wa al Nihayah, vol. 7 pg. 68.