Chapter 2: The spread of Islam
The war of Mu’tah
After the Hudaybiyah Truce, the Holy Prophet started his universal mission and invited the heads of governments of the world to his faith. Among the countries of those days, the Roman Empire and the Iranian Empire enjoyed high standards of living. Having acquired some information regarding the Prophet’s mission, Caesar of Rome had the will to accept Islam; but when he revealed his intentions, he was resisted by the Christians and the Roman army; therefore, he had to withdraw his decision.
This shows that the commanders of the Roman army had a hostile attitude towards Islam. We could find the root of the Mu’tah war with this view.
In order to spread his faith outside the Arabian Peninsula, the Holy Prophet dispatched Harith Ibn ‘Umayr al-Azdi to carry a letter to the King of Buzra (Damascus).
That was in Jumada al-¬la, the eighth year of Hegira.
Shurahbil ibn ‘Amr al-Ghassani, the governor of Damascus appointed by the Roman emperor,
arrested the Holy Prophet’s courier and, having known the nature of his mission, killed him at the village of Mu’tah. This event saddened the Holy Prophet greatly.
Although the murder of one person could not be considered good reason to start war, the murder of the Holy Prophet’s representative, which was against ethical codes, was in fact a sort of military threat on the part of the governor of Damascus vis-à-vis the peaceful invitation to the Holy Prophet’s faith. He therefore decided to send a troop over there. This movement could be interpreted as a sign of military power.
Based on these facts, the Holy Prophet dispatched to Mu’tah an army of three thousand troops under the commandership of Ja’far ibn Abi-Talib,
Zayd ibn Harithah and ‘Abdullah ibn Rawahah respectively.
The Islamic troops faced the one hundred thousand troops of Rome near the village of Mu’tah. The three Muslim commanders bore the banner in turn and they all were martyred. Then, the Muslim troops elected Khalid ibn Walid as the commander-in-chief. Using special tactics, he frightened the enemy and then issued the command to retreat to Medina.
Al-Waqidi records that the martyrs of this war were eight
but Ibn Husham records them as twelve.
In some contemporary records, it is written that they were seventeen.
The tombs of these martyrs rest next to the city of Mu’tah;
each one of the commanders has a magnificent shrine with a dome. Next to the tomb of Ja’far, there is built a handsome mosque.
The conquest of Mecca
One of the articles of the Hudaybiyah Truce was ceasefire between the infidels and Muslims. The Holy Prophet made use of the tranquility and took big strides: he sent different missionaries to all countries of the world and enacted his universal mission; he either disarmed the enemies residing around Medina or convened treaties with them. In the meantime, Khaybar, which was the center of conspiracies, collapsed altogether.
The Quraysh breach of truce
After two years, the Hudaybiyah Truce was broken by Quraysh. According to the fourth paragraph, any tribe was free to join either the Muslims or Quraysh. At that time, Khuza’ah made a treaty with Muslims and Banu-Bakr allied with Quraysh.
In the eighth year of Hegira, Banu-Bakr attacked Banu-Khuza’ah at nighttime. In this confrontation Quraysh allied with Banu-Bakr, killing a group of the soldiers of Khuza’ah. This was a breach of the Hudaybiyah Truce.
Following the chief of Khuza’ah’s request for assistance, the Holy Prophet announced a general mobilization
and decided to attack Mecca. In order for Quraysh not to know the Muslims’ plan and to surprise them in an attack so that Mecca could be captured with no bloodshed, the Holy Prophet concealed his destination
and ordered his men to watch the Meccan roads
asking God to keep Quraysh unaware of his plan.
The Holy Prophet, with an army of ten thousand soldiers, headed for Mecca.
His tactic was successful. The spies of Quraysh were kept in the dark up to the moment when Muslim troops were stationed at the gates of Mecca.
‘Abbas, the Holy Prophet’s uncle, lived in Mecca up to that year. As he was heading for Medina, the Islamic troops were heading for Mecca. He met the Holy Prophet at al-Juhafah and returned to Mecca with him. At the last night of the stationing of the Muslim troops outside the gates of Mecca, ‘Abbas saw Abu-Sufyan outside the city and took him to meet the Holy Prophet.
Observing the Islamic troops, Abu-Sufyan became frightened. The Holy Prophet pardoned him and declared, “Anybody who takes sanctuary in the Kaaba, stays at home or takes shelter at Abu-Sufyan’s house is unharmed.”
Prior to the arrival of the Islamic troops in Mecca, Abu-Sufyan informed the people of the Holy Prophet’s amnesty. This plan helped the lack of bloodshed and the surrender of the city; so, Mecca collapsed. Only in one section of the city where some obstinate people continued resisting were some people killed.
Arriving at Mecca, the Holy Prophet circumambulated the Kaaba while he was riding on a camel and hitting with his cane the idols which had been fastened to the Kaaba with tins, saying,
The truth has come and the falsehood has vanished; surely, falsehood is a vanishing thing. (17:81)
It is well-known for historians and narrators, Imam ‘Ali then climbed upon the Holy Prophet’s shoulder and destroyed the big idols.
Imam al-Sadiq states that the idol which Imam ‘Ali destroyed was Hubal. On the Holy Prophet’s order, this idol was buried under the Banu-Shaybah Gate, one of the entrances to the Kaaba. Therefore, it is recommended that people enter the Kaaba from this gate.
The Prophet’s General Amnesty
Although Quraysh and other infidels did not stop hostile attitudes towards Muslims since the advent of Islam as they plotted all sorts of disagreements, pressure, aggression and wrongdoing; and although the Holy Prophet, being in full command, could have taken revenge, he declared a general amnesty,
saying, “I am repeating the statement of my brother, (Prophet) Joseph: There shall be no proof against you this day, Allah may forgive you, and He is the most Merciful of the merciful. (The Holy Qur'an 12:92) Go, you are free now.
Having surrendered with humiliation and expecting a severe revenge by the Holy Prophet, the unbelievers of Quraysh were highly moved by this great pardon of the Holy Prophet. Next to the Kaaba, he addressed people, saying,
“God has consecrated Mecca from the very beginning of creation. This place shall remain holy and sacred until the Resurrection Day. No Muslim is allowed to cause bloodshed on this land nor is he or she allowed to cut a tree from this place. No one is allowed to do a wrong thing to it now or from now on. Let those who are present tell those who are absent…
Upon the conquest of Mecca, the Holy Prophet convened a contract with Meccan women with the following stipulations:
“Do not associate aught with Allah, do not steal, do not commit fornication, do not kill your children, and do not bring a calumny which you have forged of yourselves and do not disobey the Holy Prophet.
Some well-known figures, who later gained high positions, accepted Islam during the conquest of Mecca. Among them were Abu-Sufyan and his son Mu’awiyah.
Due to the hard living conditions of people, God ascribes a moral superiority to Muslims prior to the conquest of Mecca:
And what reason do you have that you should not spend in Allah’s way? And Allah’s is the inheritance of the heavens and the earth; not alike among you are those who spent before the victory and fought and those who did not: they are more exalted in rank than those who spent and fought afterwards, and Allah has promised good to all; and Allah is aware of what you do.
The Outcomes of the conquest of Mecca
Mecca was the center of plotting conspiracies against Islam. For this reason, its collapse was the start of a great movement in the history of Islam. This event put an end to idolatry. The different Arab tribes were waiting for the conquest of Mecca and the conversion of Quraysh to Islam. When Mecca collapsed and Quraysh accepted Islam, the representatives of different Arab tribes came to the Holy Prophet accepting Islam.
Except for two tribes, namely Hawazin and Thaqif, all other tribes accepted Islam.
Among these tribes that accepted Islam were Qushayr ibn Ka’b
, Bahilah,
Tha’labiyyah,
Suda',
Banu- Asad
, Baliy,
‘Udhrah,
Thumalah
and Huddan
all of whom came to meet the Holy Prophet, announcing their acceptance of Islam. After a war between Hawazin and Ta’if that took place after the conquest of Mecca, the representatives of the strong tribe of Thaqif who were equal to Quraysh in military strength came to see the Holy Prophet and put forward some pre-conditions for their conversion to Islam. Although the Holy Prophet rejected their preconditions, they accepted Islam unconditionally.
The War of Hunayn
After the conquest of Mecca that took place in Ramadhan,
the Holy Prophet stayed in this city for two weeks
arranging its affairs. He ordered people to break their idols that they kept at their houses.
He dispatched some agents to destroy the idol-houses around Mecca.
During this time, he was informed that Hawazin, supported by the tribes of Thaqif, Nazr, Jusham, and Sa’d ibn Bakr together with a group of Banu-Hilal under the command of Malik ibn ‘Awf al-Nazri were planning to attack Mecca.
They gathered at a place called Awtas. Having made sure of this information, the Holy Prophet sent a spy to study the situation. It was clear that the army of Hawazin was on its way to Mecca.
At this time, the Holy Prophet decided to use his usual military tactics in taking the initiatives and depriving the enemy of any chance to attack. For this purpose, he appointed ‘Attab ibn Usayd as the governor of Mecca
and he left to face the enemy with twelve thousand soldiers, ten thousand of whom were previously with him and two thousand of the newly converted Muslims.
He put Banu-Sulaym in front of the army.
On the way, some Muslim troops, due to their great number, became haughty, declaring that they would never be defeated.
However, the result was the reverse and, as God has mentioned in the Holy Qur'an (9:25), the great number did not produce any result.
Under the darkness of dawn, the Muslim army headed for Hunayn
but the warriors of Hawazin who had hidden behind cliffs and in the valleys of Hunayn suddenly charged at the Muslims.
This sudden attack bewildered the Muslims. First, Banu-Sulaym retreated and fled the scene.
Following them, others escaped. Only Imam ‘Ali and a few others remained beside the Prophet and fought bravely.
According to Shaykh al-Mufid, only nine individuals of Banu-Hashim, one of whom was Imam ‘Ali, stood next to the Holy Prophet. ‘Abbas ibn ‘Abd al-Muttalib stood to the Holy Prophet’s right, al-Fadhl ibn ‘Abbas to the left and Imam ‘Ali in front of the Holy Prophet unsheathing his sword and fighting bravely.
Having noticed the flight of Muslims, the Holy Prophet, who had always been a symbol of patience, endurance, perseverance and bravery, did not show any sign of weakness; he stood steadfastly in the battlefield. Addressing the escapees, he said, “O people! Where are you fleeing? Come back; I am the Prophet of God; I am Muhammad ibn ‘Abdullah.” He then asked ‘Abbas to call at people and remind them of their pledges. With a loud tone, ‘Abbas cried out, “O people of the Tree Pledge; O people of Surah al-Baqarah; to where are you escaping? Remember your allegiance with the Holy Prophet.”
Due to the Holy Prophet’s perseverance and calling at the escapees to return, Muslims gradually returned, gathered around the Holy Prophet and resisted the enemy. In a short time, the banner-bearer of the enemy was killed by ‘Ali and through Divine assistance, the army of Hawazin was severely damaged. Four thousand captives, twelve thousand camels and a lot of booties were soon in the hands of Muslims. After the war, the Holy Prophet freed the captives on the request of the chiefs of the defeated tribes who embraced. This war caused the Muslims four martyrs.
Referring to the initial failure of Muslims and their victory in the light of Divine assistance, the Holy Qur'an says,
Certainly Allah helped you in many battle fields and on the day of Hunayn, when your great numbers made you vain, but they availed you nothing and the earth became strait to you not withstanding its spaciousness, then you turned back retreating. Then Allah sent down His tranquility upon His Apostle and upon the believers, and sent down hosts which you did not see, and chastised those who disbelieved, and that is the reward of the believers. (9:25-26)
The War of Tabuk
Although the two super powers of those days, i.e. the Roman Empire and Iran were in continuous conflict with each other, they could not tolerate the emergence of a third power; that is Islam. It was natural for the Romans to be unhappy with the Muslims’ victory in Mecca and the Hawazin’s defeat at Hunayn.
Taking these factors into consideration and with regards to the victory of the Romans in Mu’tah, the expectation of a Roman military movement against Muslims was real. In the ninth year of Hegira, the traders who crossed the route between Medina and Damascus informed the Holy Prophet that Hercules, the Roman Emperor, was preparing an army to attack Medina.
The Holy Prophet took it seriously.
Because of its military supremacy, the Roman Empire was the most pernicious enemy of Islam.
According to a report, Hercules had allied with some Arab tribes like Lakhm, Judham, ‘Amilah and Ghassan, his military pioneers had advanced as far as Balqa',
and the emperor himself resided in Homs.
This report reached the Holy Prophet at a time when it was extremely hot
and it was the harvest season. People were lived under harsh conditions and life became unbearable.
The Holy Prophet called for general mobilization and asked people of Mecca and the nomads for financial assistance.
Contrary to his previous military expeditions which were kept secret to the last moment, this time the Holy Prophet announced his military target to be Tabuk
so that the troops could prepare themselves for the hardships of the journey.
Despite their hard conditions, Muslims gave generously
and thirty thousand troops,
together with ten thousand horses
and twelve thousand camels,
were ready to move. However, the hypocrites not only refrained from taking part in the battle with no valid reasons
but also discouraged people to go claiming that it was so hot.
A verse was revealed to the Holy Prophet reprimanding their situation. (The Holy Qur'an 9:81) Other Muslims unjustifiably did not join the Muslim troops and the Holy Qur'an called them those who left behind and blamed them. (The Holy Qur'an 9:81) Others, too, were deprived of taking part in the battle due to their lack of ammunitions. (The Holy Qur'an 9:87, 93)
Imam ‘Ali; the Holy Prophet's successor in Medina
On those days, Medina was in a delicate and sensitive state. While Muslim troops were headed for a long mission, the hypocrites, despite their having nominally accepted Islam, disobeyed the Holy Prophet's orders and stayed in Medina. ‘Abdullah ibn Ubayy had gathered a great number of proponents around himself.
In addition to the hypocrites, there was the worry and fear concerning the beaten and defeated enemies of Islam in Mecca, its vicinities and the nomads living around Medina. Thus, it was crucial for a strong man to protect the newly established Islamic state while the Holy Prophet was away. For this purpose, the Holy Prophet appointed Imam ‘Ali as his successor, telling him, “In order to manage the affairs of Medina, either you or I should be present.”
Regarding this event, Mas’udi writes:
“It is advisable to say that the Prophet appointed Imam ‘Ali as his successor in Medina so that he could control those who opposed participating in the Prophet's military mission.”
Imam ‘Ali used to take part in all campaigns and battles of the Prophet
and acted as a standard-bearer.
The hypocrites, however, spread the rumor that the Holy Prophet let ‘Ali stay in Medina because he no longer loved him! Having heard this rumor, Imam ‘Ali became upset; he took his sword and attended the Holy Prophet's presence at al-Jurf.
He rephrased the hypocrite’s claim and complained about the whole situation. The Holy Prophet replied:
“They are liars! You are my successor. Return and act as my successor. Are you not happy that your position to me is the same as (Prophet) Aaron’s position to (Prophet) Moses except that there will be no prophet after me?”
However, Shaykh al-Mufid accounts for this event in the following manner:
“My brother; Go back to your position, because nobody else, except for you or me, can govern Medina. You are my representative - from among my family members - on the citizens of my city and my nation. Are you not satisfied that your position to me is the same as (Prophet) Aaron’s position to (Prophet) Moses except that there will be no prophet after me?”
Ibn ‘Abd al-Barr al-Qurtubi, a Sunni scholar of the fifth century, writes:
The Holy Prophet appointed ‘Ali as his successor during the war of Tabuk; he was elected to be the Holy Prophet’s successor for his family and for the people of the city, telling him, “Your position to me is the same as Aaron’s position to Moses… etc.”
On the words of al-Bukhari and Muslim, the Holy Prophet likened ‘Ali to Prophet Aaron in relation to Prophet Moses.
This epoch–making statement of the Holy Prophet, which is called hadith al-manzilah (Narration of Position), is a clear proof of Imamate. Although this statement is uttered only on a specific occasion, Imam ‘Ali used to resemble Prophet Aaron in all cases of his associations with the Holy Prophet.
Hardships and obstacles on the way
Despite all these obstacles, the army of Islam left Medina, but as it could be predicted; Muslims encountered a lot of hardships concerning the long distances to be covered, the meager number of horses,
the extreme heat and scarcity of water. For this reason, this war, in the history of Islam, is called war of hardship
or the miserable army.
In any case, the army of Islam arrived at the land of Tabuk. There was no trace of the Roman army. The whole report of the Roman army had been false.
This rumor had been fabricated to bring forth worry in the Islamic territory.
The Holy Prophet's treaties with local governors
The Holy Prophet stayed twenty days in Tabuk
during which he convened treaties with the governor of Aylah and the people of Jarba' and Adhruh. They were obliged to pay tributes. After a military expedition, the powerful king of Dawmat al-Jandal surrendered and had to pay tribute.
The war of Tabuk took place in the ninth year of Hegira
and some aspects of it are reflected in Surah al-Tawbah, which mainly deals with the hardships and weaknesses of some Muslims at the time of mobilization and the sabotages of the hypocrites. The famous issue of masjid dhirar, or a mosque to cause harm and for unbelief, coincided with the war of Tabuk. (The Holy Qur'an, 9:107)
The consequences of the war of Tabuk
Although no military confrontation happened during this hard and intolerable mission, it had some significant consequences some of which are dealt with here:
(1) During this journey, the Holy Prophet, through convening peace treaties with the tribes and the governors of the borderlines of Hijaz and Damascus, could secure the tranquility of this region and guarantee that they would not cooperate with the Roman emperors.
(2) Through this military expedition, the commanders of the Muslim army became familiar with the hardships of this region; they learnt how to face such hardships. Likewise, they learned the techniques of military expeditions against the super powers of those days. That is why the first location that the Islamic army could conquer after the demise of the Holy Prophet was the land of Damascus.
(3) In this call for general mobilization, true believers could be distinguished from hypocrites and laggard ones. A sort of distinction took place in the Muslim troops.
(4) The boost in the military prestige of the Muslims brought forth the Arab's inclination to Islam and their representatives' readiness to show obedience.
The spread of Islam in the Arabian Peninsula
The conquest of Mecca and the war of Tabuk were pivotal in the spread of Islam in the Arabian Peninsula. The Tabuk expedition was a great maneuver in which the Muslims' military prestige was boosted and everybody could realize that Islam had reached such a status that it could confront the world's super powers. The political and military consequences of this maneuver were so great that, upon the Holy Prophet's return to Medina, the chiefs of many Arab tribes who had refrained from turning to Islam up to that time entered Medina and announced obedience. The number of these chiefs who entered Medina to meet the Holy Prophet was so great that the ninth year of Hegira is termed Sanat al-Wufud (Year of Delegation).
Disavowal of Unbelievers Announcement
Upon the conquest of Mecca, the foundation was laid for the propagation of monotheism and the uprooting of idols and other superstitions. Most of the city-dwellers and villagers refrained from idol-worshipping and turned to Islam. However, few ignorant individuals were not ready yet to dispense with their cultures and it was hard on them to accept the creed of the Holy Prophet. On the other hand, although the Holy Prophet had performed ‘Umrah several times, he had not yet had a chance to perform pilgrimage in the true sense of the word and away from the superstitions which were part of that ceremony in older days. Since the conquest of Mecca, two kinds of treaties were held between the Holy Prophet and the unbelievers:
General treaties
These treaties stipulated that everybody had the right to perform the Hajj and nobody should be deprived of it. In the sacred months, everybody must enjoy security and nobody should be bothered.
Long-termed treaties with Arab tribes
After the expedition of Tabuk,
some verses of the Holy Qur'an were revealed to the Holy Prophet ordering him to stay away from the unbelievers and to follow the instructions revealed to him. These verses say:
This is a declaration of immunity by Allah and His Apostle towards those of the idolaters with whom you made an agreement. So go about in the land for four months and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers. And an announcement from Allah and His Apostle to the people on the day of the greater pilgrimage that Allah and His Apostle are free from liability to the idolaters; therefore, if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve. Except those of idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely, Allah loves those who are careful of their duty. So when the sacred months have passed away, then slay the idolaters wherever you find them, and take from captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor – rate, leave their way free to them; surely Allah is Forgiving, Merciful. (9:1-5)
The Prophet's special envoy and representative
After the revelation of these verses, the Holy Prophet taught part of the first verses of this surah to Abu-Bakr and instructed him to recite them to the pilgrims on the Feast of Sacrifice (‘Id al-Adhha). As Abu-Bakr headed for Mecca, the Holy Prophet received a revelation instructing that these verses should be recited to people by either the Holy Prophet himself or one belonging to him. Having received this message, the Holy Prophet ordered Imam ‘Ali to head for Mecca and take this mission from Abu- Bakr. Imam ‘Ali took the Holy Prophet's camel, headed for Mecca and gave the message to Abu-Bakr. Having carried out the orders, Abu-Bakr returned to Medina offended; when he presented himself before the Holy Prophet, he said, “You had assumed me capable of doing this mission; but very soon you put me aside. Have you received any order from God regarding this issue?” The Holy Prophet replied, “God has ordered me to carry out this command either in person or by one who belong to me.”
Announcement of Disavowal and Warning
On the tenth of Dhu’l-Hijjah, Imam ‘Ali entered Mecca and recited Surah al-Tawbah to the public.
He then informed everyone of the Holy Prophet's warning:
(1) God and His Apostle dislike the unbelievers.
(2) No unbeliever is allowed to perform the Hajj from next year on.
(3) Nobody is allowed to circumambulate the Kaaba with naked body.
(4) For the coming four months, the unbelievers are allowed to return to their native lands. After the expiration of these four months, there will not be any truce for any unbeliever except those who are in contract with the Holy Prophet. Their treaties are valid up to their deadlines.
(5) No infidel shall enter Paradise.
Following this warning, the infidels blamed themselves, saying, “Now that Quraysh have converted to Islam, what shall we do?” So, they had to embrace Islam
.
From that year on, no infidel performed the Hajj ceremonies; and no one did so naked.
Mutual Cursing with the Najran Christians
Parallel to correspondence with the governors of the world, the Holy Prophet wrote a letter to the bishop of Najran.
Praising the God of Abraham, Ishmael, Isaac and Jacob, the Holy Prophet asked the bishop and his followers to stop worshiping people, start worshiping God, leave allegiance to people and accept loyalty and allegiance of God; lest they should pay a special tax or be prepared for a war.
According to some narrations, the Holy Prophet mentioned the following holy verse in his letter:
Say: O followers of the Book! Come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught with Him, and (that) some of us shall not take others for lords besides Allah; but if they turn back, then say: Bear witness that we are Muslims. (3/64)
Receiving the letter, the Bishop convened a session with religious personalities to discuss the issue, since the Christian scholars had known some prophesized features of the Holy Prophet. They therefore decided to send a convoy to Medina in order to meet the Holy Prophet and study his character.
Upon their arrival in Medina, headed by three religious personalities including the bishop himself, the Holy Prophet met them and invited them to Islam. He recited some verses of the Holy Qur'an. The envoy replied, “We have been Muslims before you.” The Holy Prophet said, “You are liars. There are three things which hinder you from being Muslims: you worship the Cross, eat pork, and assign a child for God.”
Then, the topic of Jesus being God or God's servant started. Relying on the miracles of Jesus Christ, such as giving life to the dead, knowing the unseen, healing the diseased, and, especially, being born with no father, Christians considered him God. The Holy Prophet insisted that Jesus was a human being - a fact that the Christians could not accept, entering into lots of discussions. Then, the Holy Prophet received this revelation:
Most certainly, they disbelieve who say: Surely, Allah - He is the Messiah, son of Marium. (5:17)
Surely, the likeness of Jesus with Allah is as the likeness of Adam; He created him from dust, then said to him, Be, and he was. This is the truth from your lord, so be not of the disputers. (3:60)
But whoever disputes with you in this matter after what has come to you of knowledge, then say: come to us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars. (3:61)
After the revelation of these verses, the Holy Prophet said, “God has ordered me to do mutual cursing with you if you do not become Muslims.”
They replied, “We have to think about it.” Then, they went back and started counseling. The bishop warned them that Muhammad was God's Messenger and that to accept mutual cursing with him would bring about chastisement of God for them. However, they did not agree; rather, they insisted on mutual cursing (Mubahalah). They decided that the next day would be the date of Mubahalah. Then, the bishop said, “Look and wait to see how Muhammad attends the session; avoid taking part in it if he accompany his family members with him, because this means that he believes in what he says or else he would not endanger the lives of his near relatives. However, if he comes with his followers, then take part and you will know that his claims are baseless.”
The following day, the Holy Prophet came with ‘Ali, Fatimah, Hasan, and Husayn.
Looking at the Holy Prophet's company, the bishop asked, “Who are these?” He was told, “This is his cousin, the woman is his daughter and these two are her sons.”
The bishop told his followers, “These are persons who if they ask God to cut a mountain, the mountain shall certainly be cut off. Do not enter in it lest you will be destroyed and there will remain no Christian on the earth.” The group dispensed with the mutual cursing
and, on terms of a treaty, they had to pay tax.
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Author: Mahdi Pishva'i
