When the apostle began to entertain the idea of sending letters to the Sultâns of various countries inviting them to profess Islâm, many persons represented to him that, according to the usages of kings, letters bearing no seal are considered worthless; therefore the prince of men and best of the sons of Adam—u. w. b.—ordered a ring to be made of gold, and his example was followed by the companions, all of whom put rings on their fingers. Then his lordship ordered a ring to be made of silver, the circle and the full seal whereof are also said to have been of silver. He ordered the words ‘Muhammad, apostle of Allah,’ to be engraved thereon in three lines, which having been done, the words ‘of Allah’ appeared on the first, ‘apostle’ on the second, and ‘Muhammad’ on the third line.* After that he ordered six epistles addressed to six of the adjoining kings to be written, and handed each of them to one of his companions, whereon they departed to their respective destinations.
The letter to the Najjâshy, the King of Abyssinia, was given to A’mru B. Ommyah Dhomayry; that of Harkal the Hâkum of Rûm* to Dahyah Kalby; the epistle of Khosru Parviz, the Sovereign of Persia, to A’bdullah B. Hudâqah Sahmy; the letter of Maqôqush,* the Governor of Alexandria, to Hâttub B. Abu Multa’ah; the letter of Hâreth B. Abu Shammâr, King of Syria, to Shujaa’ B. Wohb Asdy; and the letter of Haud Jayfy, Governor of Yamamah, was given to Salytt B. A’mru A’amery.
When O’mru B. Ommyah Dhomayry delivered the letter to his majesty the Najjâshy, King of Abyssinia, he descended from the throne of dignity, sat down on the ground of humility, and ordered the exalted letter to be read in the assembly. The said letter began with the praise and glorification of Allah the Most High and an allusion to I’sa [Jesus]—u. w. b.—concluding with an invitation to the Najjâshy to make profession of Islâm. As soon as the king had understood the contents of the noble epistle of his holy and prophetic lordship, he immediately made his profession of the Faith, and, having written a handsome reply, he despatched it to Madinah. Accordingly, when the Najjâshy died, the apostle of God said: ‘Pray for your companion,’ and ordered funeral orisons to be held; and though the corpse of the Najjâshy was not present, his lordship held prayers with four Takbyrs. The people, however, not aware of his being a believer, said: ‘How does he [i.e., the prophet] recite prayers for an individual who was not a Musalmân and died in Abyssinia?’ Therefore the Most High and Glorious revealed the verse, ‘There are some of those who have received the scriptures who believe in Allah,’* as far as the words ‘swift in taking an account.’*
As for Dahyah Kalby, who had received orders from his lordship first to go to Bossra, in Syria, and to request the governor of that place to send a man with him for the purpose of conveying the august epistle to Heraclius, he acted as he had been told, but when he arrived at Bossra the governor of that region was at Hamss, to which place Dahyah followed him. There the Governor of Bossra gave him a man to assist him to convey the joy-boding and felicity-bringing letter of the asylum of apostleship— u. w. b.—to Heraclius, the Emperor of Byzantium, who was at that time on a pilgrimage to Jerusalem. It is related that Heraclius had made a vow that in case he should recover some Byzantine provinces which Khosru Parviz had occupied, and if the Greeks conquered the Persians, he would walk barefooted from Constantinople to Jerusalem, and would offer his adoration to God the Most High in the farther temple. When, therefore, the [Byzantine] Greeks had, by Divine favour, vanquished the Persians, as is related in detail in historical works, the Qaissar was anxious to fulfil his vow, ordered carpets to be spread along the road, strewed with roses and aromatic flowers, and having in this manner journeyed to Jerusalem, he fulfilled his vow. The Qaissar was one day reclining, sad and melancholy, on the throne of sovereignty in the just-mentioned holy city, and some courtiers said on that occasion to him: ‘We behold thee sad and grieved, but know not the cause.’ He replied: ‘I have yesterday learnt from the position of the heavenly bodies that the king of the circumcised has made his appearance, and that they will soon stretch forth the hand of tyranny to this region and kingdom of ours. I wonder what people they are who practise circumcision?’ They answered: ‘There is no other nation except the Jews who do so, and it will be proper to write to the governors of the provinces to kill every Jew they can find.’ Meanwhile it was brought to the notice of the Qaissar that a courier had arrived from Hâreth B. Abu Shammâr Ghusâry, the Governor of Syria, and had brought with him an Arab, who was narrating a strange event which had taken place in Arabia in consequence of the vicissitudes of time. The Qaissar accordingly ordered the Arab to be brought in, examined him on the subject, and received the following answer: ‘Among us a man has appeared who says that he is a prophet. Many believe his words and obey him, while others accuse him of falsehood and reject his claims. The dispute of the two parties ended with bloodshed, and many have been killed on both sides.’ Hereon the Qaissar said: ‘Take this man into a corner and see whether he is circumcised or not.’ On examination it was found that his prepuce had been cut off. The Qaissar then asked him: ‘Is circumcision a custom among the Arabs?’ He said: ‘Yes.’ Heraclius continued: ‘What has become known to me from astrological indications points to the appearance of the king of this nation.’ It is related that when Dahyah arrived with the messenger of the Governor of Syria at the court of the Qaissar, he said to the courtiers: ‘I have brought a letter from Madinah.’ They replied to him: ‘When thou perceivest the emperor, prostrate thyself before him, or else he will not accept thy letter.’ Dahyah replied: ‘I prostrate myself to no one except to the Creator;’ and these words frightened the Greeks. In short, Dahyah obtained an audience and delivered his letter; but when the superscription thereof was perceived to be in Arabic, an interpreter had to be called. That pleasant epistle contained an invitation to profess the Musalmân religion and to abstain from Satanic superstitions. It terminated with the verse ‘O ye to whom the Scriptures have been given, come to a just determination between us and you, that we worship Allah alone, and associate nothing with Him, and that the one of us take not the other for lords, but Allah alone; if, however, they turn back, say: Bear witness that we are true believers.’* When Heraclius had understood the contents of the letter, he said to his courtiers: ‘Search whether there is in this country any man who follows the individual who pretends to be a prophet, so that we may examine him minutely concerning the affairs of Muhammad.’ The people then made inquiries, and happened to discover Abu Sofyân B. Harb, who had at that time arrived in the country with a number of the Qoraish for the purpose of trading. They were all brought to Jerusalem by order of Heraclius. Abu Sofyân says: ‘One day when Heraclius was sitting on the throne of royalty with his ministers, grandees, and nobles of the kingdom, as well as Sabæans and monks, all in their proper places, we were brought into the assembly. When the Qaissar perceived us he ordered the interpreters to ask us: “Who of you is nearest to the man who claims to be a prophet?” To this question of the interpreter I replied: “With respect to consanguinity, I am the nearest to him among these men.” He continued: “What relationship is there between thee and him?” I replied: “We are cousins.” After that Heraclius said: “Bring him nearer to me, and keep his companions in his rear, so that if he speaks lies they may not be ashamed to look him in the face, but [nevertheless] accuse him of falsehood.” He then said to the interpreter: “Tell these men that I shall ask Abu Sofyân about several things concerning that man who lays claim to prophecy, and if he tells a lie they must apprize me thereof.”’ Abu Sofyân continues: ‘First Heraclius asked: “What is the origin and family of that man among you?”
‘A. S.: His family is noble in our tribe.
‘H.: Has anyone before him made such a claim in your nation?
‘A. S.: No.
‘H.: Has any of his fathers and ancestors enjoyed so great a dignity, or that of royalty?
‘A. S.: No.
‘H.: Do the rich and the strong, or the poor and the weak, among you follow him?
‘A. S.: Mostly the poor and the weak.
‘H.: Are his followers day by day increasing or diminishing?
‘A. S.: They are augmenting.
‘H.: Is anyone hating his religion?
‘A. S.: No.
‘H.: Is he committing treachery or breaking any agreement?
‘A. S.: Heretofore he has not done so; but now a treaty of peace has been concluded between us and him, but we know not whether he will keep it or not.’
Abu Sofyân continues: ‘After these words I could say nothing to disparage Muhammad; but I swear by God that the Qaissar took no notice of my embarrassment, but continued to question me:
‘H.: Has there been war and strife between you and him?
‘A. S.: Yes.
‘H.: What was the result?
‘A. S: Sometimes we were victorious and sometime he, namely, on the day of Bedr and in the battle of Ohod [respectively].
‘H.: What is it he desires you to do?
‘A. S.: To adore the Lord who has no equal; he also tells us not to associate any partner with Him, to renounce the dogmas and acts of our forefathers, to practise orisons, fasting, truth, alms-giving, modesty, and kindness towards our relatives.
‘H.: First I asked about the family of this man, and thou hast replied that he is of noble descent among you. Be aware that prophets and apostles are of noble descent, so that the dust of shame and dishonour may not settle on the skirts of anyone who follows them. Then I asked whether any one before him had in your country broached similar claims, and thou hast replied in the negative; because if any one had done so, I would say that he follows and imitates another man in his assertions. I asked whether anyone of his forefathers had been a king, and thou hast said no; for if any one of his ancestors had been a sovereign, I would say that he wants to make his claim to prophecy a stepping-stone to the kingdom of his father. Then I asked whether the strong and the wealthy, or the feeble and the poor, are following him, and thou hast said that the weak and the poor adhere to him; but mostly such people follow prophets. I asked whether his followers are augmenting or decreasing, and thou hast said that they are on the increase. Such is the case with religion, which is augmented by degrees until it is completed. I further asked whether anyone hates his law and again abandons his religion, and thou hast replied in the negative. True religion is such that the sweetness thereof settles in the hearts and becomes mixed with the soul. I further asked whether he had among you ever been accused of lying, and thou hast said no. This indicates that a man who abstains from deceiving men will not utter falsehoods about God the Most High. I asked what was the result of your fighting, and thou hast replied that sometimes thy party, and at others his, was victorious. Such is the case with prophets and apostles, that on some occasions they are tried by reverses, but are at last distinguished by victory and conquest. I further asked whether he commits treachery, and thou hast denied it. Prophets do not break treaties, because their object is eternal beatitude, and whoever covets [only] pleasure in this world will fail to keep his covenants. I asked what he had enjoined you, and thou hast replied that he commanded you to adore God the Most High, to believe in His unity, to hold prayers, to keep fasts, and the like. These are the most approved qualities and customs of prophets, and if what thou hast said about Muhammad is in accordance with truth, he will soon conquer these regions, and they will obey his behests. I knew for a certainty that such a prophet will be sent, but I had no idea that he would be of your nation. Had I suspected that I would be blessed by being allowed to kiss his feet, I would have made haste to do so, and would have been honoured by meeting, following, and obeying him.’
After that Heraclius caused the letter of the apostle of God to be brought and to be read in the assembly, and I saw that from awe of it water trickled down his forehead. He expressed what he had in his mind, whereon conversations and disputes arose in the assembly, voices became loud, plaints and lamentations resounded, and we were led out from the hall of audience. Abu Sofyân continues: ‘When we came out of the court of Heraclius I said to my companions: “The affairs of the son of Kabshah* have reached such a pitch that the King of the Greeks* fears him.’
Some allege that Abu Kabshah was a man of the tribe Kozaa’, who had opposed the Qoraish, and who, having abandoned idolatry, worshipped the Dog-star [Syrius], and sometimes the Qoraish called his holy and prophetic lordship —u. w. b.—likewise by that name, on account of his opposition to their religion. Others, however, are of opinion that this was the name of one of his lordship’s ancestors, it being customary among the Arabs, when they want to insult a man, to call him by the name of one of his forefathers who was worthless or of no account. It is not concealed to the luminous intellects of the blessed, who are acquainted with the whole, as well as with the details of the life of the prince of existences, that numerous traditions concerning the interview of Dahyah Kalby with the Qaissar are recorded in biographical works; but if all of them were to be mentioned here they would only fatigue the hearer [or rather reader]. For this reason prolixity has been avoided in this place, and in future the gently trotting [steed, the] reed will likewise abstain from lengthening out its bridle. Guidance, however, and favour come from Allah.