Simultaneously with the extending of invitation to tribes to accept Islam, the Apostle to tribes to accept Islam the Apostle also explored the possibility of widening his area of political activity. The political contacts of the prophet were based on three monumental documents, viz. the first and second pledges of Aqaba and the constitution of the Islamic state of Medina. In the first pledge of Aqaba which some young men of the ansar clans of Medina executed with the prophet there were matters of belief and morality such as those offering the pledge would not assign partners to God would not unjustly accuse any one and would not disobey the prophet in any act of virtue. In the second pledge of Aqaba the following items were also included that will listen to and obey the prophet in everything whether we like or dislike any of his injunctions and whether we holds different views and that we will not be afraid of calumnies and never disputes the leadership. Thus the prophet established political contact with the Ansar and the foundation was laid for an Islamic state. This pact also declared that when the prophet migrated to Medina to the Ansar would protect him as they protected the members of their own family. The prophet at the same time appointed twelve persons of the Ansar as representative to be responsible to the prophet for all matters concerning them. According to Abdullah bin Abu Bakar, the prophet told these representatives; you will be responsible for your community just as the companions of prophet Jesus were responsible to their prophet, while the prophet himself will be responsible for his community (of Mecca). Thus the representative were entrusted not political, and their administrative from given to Medina was not only religious but also political and that on the every first opportunity it would forms itself into a state was done just a few months later. The constitution intended for this state is the monument of the genius of the prophet, which has no equal in history. No new state had ever been established without use of some force. When the state is based on an ideology and is established in alien atmospheres with the cooperation of divergent elements its peaceful establishment is a unique phenomenon and its constitution indicates the rare genius and political foresight of its farmer. The parties to the contract included muhajirs, the two great clans of Ansar, Aus and Khazraj, their non-Muslims clansmen, the Jews and various Jews warring clans.
The prophet had mental relationship with the people of Medina and had spent some of his childhood there. Thus he was not unfamiliar with the place and after establishing contact with the people of Medina in early days of his preaching he had very careful studied its political situation and obtained knowledge of the affairs of its various elements. The entire population of Medina at the time must have been about 5000 in which nearly half were the Jews and the Muslims group including the migrant and the Ansar could not have been more than 500 with this virile organized minority the prophet had taken up the leadership of a population of 5000.The two clans of the Ansar which were divided into twelve sub-clans had a history of intermittent clashes and the general population was tired with these clashes and counter-clashes for it always happened that some Arabs and some Jews on the one side and some of both on the other sight fought their battles. People were thus hankering after peace and constructive leadership. The two great clans of the Jews were also divided into ten sub-clans and when they saw the Ansar aligned with the prophet tried to appease the Jews and appealed to their finer feelings the ground was prepared for creating a political unifying force. To understand the different elements of the population of Medina and to comprehend their political interest and problems and then to turn their psychological trends in a particular direction and all these the briefest period was a feat of the highest political acumen, which was awe-inspiring.
THE CONTITUTIONS
All these factors helped in the drafting of a constitution, which contained 53 clauses. It began with the benediction in the name of God, the benevolent; the merciful and the very first sentence clarified the basis ideology of Islam. It declared: “This document is from Mohammad the Apostle, salutation and peace upon him”. The vital factor of this organized groups were the Muslims and its scope was indicated thus: “Between men of the faith and Muslims of the Quraish and Medina and those who follow them and are attached to them and fight along with them”. The Jews were included with the words “and those who are with the men of the faith”, and constituted into one community (clause 15). In peace and war all Muslims are joined together (clause 17). It was made incumbent on the men of the faith to stand together avenge bloodshed and that no one should give protection to a murderer and if excesses were committed on them and blood was shed they should avenge it (clause 19, 20, 21). It was also enjoined that no Muslims for a non- Muslim, nor any Muslim should help a non – Muslim against a Muslim (clause 14). In case of any doubt or difference reference should be made to God and the prophet (clause 23). Muslims of the humblest position could given protection to any one and all should respect it in the of God (clause 15). It was enjoined on all pious men of the faith to stand together in suppressing any crime or sin or oppression (clauses 13). Certain clans were specifically named to observe virtue and justice on lines agreed among the Muslims (clauses 3 to 12). The Islamic term “tyranny” “virtue” and “sin” (clause 36). It was also specied that pious men of faith were on the best and straight path (clause 20) and the words “The help is to the oppressed” as a specific Islamic principle was established as an international principle and that God was with him who was the most sincere and faithful in obeying the provisions of this constitution (clauses 42, 46, 47). The geographical boundary of the Medina of about one hundred squares miles was declared not only as the primary base of Islamic state but also a sacred city (clause 39). All the constituent units of the constitution were declared to be one single community (clause 16). The responsibility for oppression or murder would be on the person concerned or his family (as the family had to participate in the blood money) and on no other (clauses 25, 2). In the matter of defense it was resolved that if Medina were attacked, the entire constituent would be bound to defend it (clause 37). If any of the constituents of the constitution was attacked, the other entire constituent would joins against the aggressor (clause 37). It was also enjoined that no one would take a military action without the permission of the prophet (clause 36) but in the cause of a religious fight of any party others would not be bound to participate in it (clause 45). If the constituent were called to make peace every one would participate (clause 45). In order to keep the Quraish out of the alliance it was resolved that no non-Muslim citizen would protect the person or property of anyone belonging to the Quraish nor would stand against a Muslim in this respect (clause 20). In the matter of expanses of war it was considered that some people particularly the Jews might prove miserly and so it was resolved that every constituent should bear its own war expenses (clauses 37 and 44). The responsibility of blood money and ransom for prisoners was as prevalent among the Arabs as also the responsibility of playing the debt of a poor debtor. Religious freedom was assured to all the with the words “for you your religion and for us ours” (clause 25). This while the Muslims were one community both in politics and religion and had a double responsibility, non-Muslim had only political responsibility and were assured of religious freedom. Thus it was on the basis of this constitution that the Islamic state of Medina was founded and the prophet’s leadership was established while an area of 100 square miles with a population of 5000 was made its headquarters where for the first time ground was cleared for the spread of the Islamic message. All the agreement and pacts with the Arab clans were based on the principles enunciate in this constitution and as soon as ht internal order was established the prophet started his international campaign as Islam beings a universal message could not remains confined within the boundaries of Arabia. The success of the prophet’s work is most astounding because within the brief period of 13 years he completed his preliminary mission and prepared a body of workers and it eight years time he established an Islamic state after winning over all hostile forces and within his lifetime carried the message to the surrounding states.
INTERNATIONAL CALL
After performing his postponed Umar in 7 H. the prophet sent letters through special mess angers to the rulers of neighboring countries. It may be noted here that noted the governments of those days the people had no civil rights and the kings did not like any foreigner to approach their subjects directly. That is why the letters were addressed to the kings directly and the form of address was “to the chief of Rome” or “Chief of Iran” or “Chief of Qibt” and in the letters to the rulers of Iran and Rome it was specifically stated that if they rejected the message the responsibility of the wrong action of their people would be on them. The from of address adopted in these letters was the prophet’s own and a seal was prepared with the words of “Muhammad”, Apostle of God”. Each letters began with the name of God, the Benevolent and merciful after which was the name of the prophet as the writer and then the name of the addresses and then in the briefest and most comprehensive words the objects was mentioned. A special phrase written in these letters was “Accept Islam and one hand declaring that Islam was the only path of peace and on the other hand warning that if they rejected if they would not remain safe. The letters were not stereotype but took into consideration the peculiar conditions and religious trends of each country. Besides the messengers sent to each rulers was on who knew their languages. There were men among the prophets companions who knew the languages of the neighboring countries on account of their commercial contacts while some of the companions were especially is strutted to learn a foreign language.
The first letter sent to Asam bin Abjar Negus was sent through Amr bin Umayya in which the group of Muslims migrating to Abyssinia was mentioned with particular reference of Hazrat Jafar and the ruler was requested to treat the migrants properly, at the same time calling the ruler and his people to embrace Islam! The negus was already influenced by Islam and he wrote a detailed reply sending his son as an emissary to the prophet adding that if desire, he would himself come to the prophet.
Munzir bin Sadi was a ruler of Bahrain under the emperor of Iran. Ala bin Hazrami was sent with a letter to him. He accepted Islam along with a number of others and wrote in reply that while Islam enlightened some people there were some others opposed to it and wanted to remain Christiania’s and Jews. The prophet wrote again that those who wanted to remain Christians and Jews should not be forced to change their religion. They should not be given religious liberty but asked to pay only Jizya.
Jaifar and Abd were two sons of Jalandi and ruled over Oman. Amr bin asa went to them with the prophets letter and first met the younger Abd, and then a darbar was held at which in the presence of the two brothers Amr bin Asa read the prophet’s letter and answered questions put to him. They remained in suspense for some time and then both the brothers along with most of their people accepted Islam.
Munzir bin Haris bin Abu Shimr was the ruler of Damascus to whom Shuja bin wahab Alasadi carried the prophet’s letter. At first he was angry but subsequently cooled and honorably sent back the prophet’s emissary although he did not accept Islam.
Hauza bin Ali was the ruler of Yamaha and a follower of Christianity. Sulait bin Amr went to him with the prophet’s letter. Without realizing the purport of the prophet’s invitation, he began to bargain and offered to accept Islam if half of the Islamic state was given to him as his share. He died soon after and when the report reached the prophet he declared that he could not surrender an inch of land or a site for a date tree as a bargain. Every part of the land on which Islamic system was established became a sacred trust.
Jarih bin Mati Maquqas was the ruler of Alexandria and Egypt and a Christian. Hatib bin Abi Balt’aa went to his court with the prophet’s letter. The emissary talked to Maquqas very frankly and warned him that someone there had once claimed to be the highest God but met with divine punishment. They should themselves become an example to others. Then he explained the superiority of Islam over Christianity and said that he was presenting to them the religion of Christ himself, as Islam was not a new religion. Although Maquqas did not agree to accept Islam he paid great respect to the prophet’s emissary, put the prophet’s letter in his treasury in a box of ivory and sent gifts to the prophet, which included the famous white mule. He wrote in reply that he knew that the last prophet was to come but through that he would be born in Syria.
Heraclius, the Roman emperor, ruled over the eastern empire and Constantinople was his capital. The prophet sent to his court Wahiyya met the emperor at Jerusalem. Heraclius held a great congress in honour of the emissary of Medina and asked a number of details about the prophet. Then he asked that if any person from Mecca was there he should be presented. Incidentally the leader of prophet’s hostile front Abu Sufian had gone to Syria on a commercial trip and he was brought he Heraclius with his business partners. Heraclius told his companions that he was going to ask Abu Sufian some questions and they should correct him if he made any wrong statement. Abu Sufian said later that if he were not afraid that his own parents would deceive him, he would have told lies but the situation was such as that even an enemy of the prophet could not lie about him. Heraclius asked Abu Sufian about the prophet’s family, his clan, his manners, the state of his companions, progress of the mission, position of Muslims in wars, Islamic teachings and some other things, Having listened to all this attentively he told Abu Sufian, “If all that you say is true then this man will one day occupy the place where I am sitting today. I wish I could go over to the prophet and wash his feet. Thereafter the prophet’s letter was read out which upset and so they hastened to send back the people of Mecca. This conversation greatly impressed Abu Sufian.
Khusro Parvez, ruler of Iran, ruled over a vast kingdom and was followed of Zoroaster. The prophet sent Abdullah bin Rawaha as his emissary with his letter. Khusro was enraged and tore up the prophet’s letter saying how a subject of his could be so impertinent as to dare address a letter to the king. He then directed Bazan, his governor of Yemen, to arrest the man at once and produce him before the court. Bazan sent a military contingent for the purpose and when it passed through Taif the elders of the place rejoiced that no one could escape Khusro’s wrath. When this contingent reached Medina and its leader stated the objects of his visit the prophet asked him to see him the next morning the prophet told them that his own son had killed the king and they could verify it. When Bazan found out learnt about the prophet’s teachings and his conduct he accepted Islam and along with him his entire court, followed by most of the people of his realm.
When the prophet heard that Khusro had torn up his letter he replied, “he has torn up his empire”, and within 10-15 years this vast empire of great antiquity laid at the feet of the Muslim conquerors the cause of its downfall being internal strife.
Among the smaller rulers to whom the message was sent was one farwa bin Amr, governor of the Roman empire, who accepted Islam and not only spurned his position and honour but also gave his life in the service of Islam, next was Tamama, ruler of Najd, who embraced Islam in 6th. The third was Jibila Ghassani. Who became a Muslim in 7 H. The fourth was Ukaidir, ruler of Dumatul Jandal, who also accepted Islam. The fifth was Zulkelah Humeri who once claimed to be God and made people bow to him. At last he also became Muslim and a gesture of thanks-giving freed 18,000 salved. During the Caliphate of Hazarat Umar, he abdicated his throne and settled in Medina to spend the rest of his in seclusion.
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