عَنْ سَيْفٍ، عَنْ مُحَمَّدٍ وَطَلْحَةَ وَعَمْرِو وَزِيادٍ بِإِسْنَادِهِمْ … قَالُوا: وَأَرْسَلَ سَعْدٌ إِلَى الْمُغِيرَة بن شُعْبَةَ وَيُسْرِ بْنِ أَبِي رُهْرٍ وَعَرْفَجَةً بْنِ هَرْثَمَةً وَحُدَيفَةَ بْنِ مِحْصَنٍ وَرِبْعِيَ بْنِ عَامِرٍ وَقِرْفَةَ بْن زَاهِرِ التَّيْمِي ثُمَّ الْوَائِلِي وَمَذْعُورِ بن عَدِي الْعِجْلِي وَالمُضَارِبِ بْنِ يَزِيدَ العِجْلِي وَمَعْبَدِ بْنِ مُرَّةَ الْعِجْلِيّ – وَكَانَ مِنْ دُهَاةِ الْعَرَبِ – فَقَالَ: إِنِّي مُرْسِلُكُمْ إِلَى هَؤُلاءِ الْقَوْمِ فَمَا عِنْدَكُمْ؟ قَالُوا جَمِيعًا: نَتْبَعُ مَا تَأْمُرُنَا بِهِ وَنَنْتَهِي إِلَيْهِ، فَإِذَا جَاءَ أَمْرٌ لَمْ يَكُنْ مِنْكَ فِيهِ شَيْءٌ نَظَرْنَا أَمْثَلَ مَا يَنْبَغِي وَأَنْفَعَهُ لِلنَّاسِ فَكَلَّمْنَاهُمْ بِهِ، فَقَالَ سَعْدٌ: هَذَا فِعْلُ الْحِزْمَةِ اذْهَبُوا فَتَهَيَّنُوا، فَقَالَ رِبْعِيُّ بْنُ عَامِرٍ : إنَّ الأعاجم لَهُمْ آرَاء وَآدَابٌ، وَمَتَى نَأْتِهِمْ جَمِيعًا يَرَوْا أَنَّا قَدِ احْتَفَلْنَا بِهِمْ فَلَا تَزِدْهُمْ عَلَى رَجُلٍ، فَمَالَنُوهُ جَمِيعًا عَلى ذلِكَ، فَقَالَ: فَسَرْحُونِي، فَسَرَّحَهُ.
فَخَرَجَ رَبْعِيُّ لِيَدْخُلَ عَلَى رُسْتُمْ عَسْكَرَهُ، فَاحْتَبَسَهُ الَّذِينَ عَلَى القَنْطَرَةِ، وَأرْسَلَ إِلَى رُسْتُم لِمَجِينِهِ، فَاسْتَشَارَ عُظَمَاءَ أَهْلِ فَارس فَقَالَ: مَا تَرَوْنَ؟ أَنْبَاهِي أَمْ نَتَهَاوَنُ فَاجْتَمَعَ مَلَؤُهُمْ عَلَى المُبَاهَاةِ، فَأَظْهَرُوا الزبرج، وبسطوا البسط والنَّمَارِقَ، وَلَمْ يَتْرُكُوا شَيْئًا، وَوُضِعَ لِرُسْتُم سَرِيرُ الذَّهَبِ، وَالْبِسَ زِينَتَهُ مِنَ الأَنْمَاطِ وَالْوَسَائِدِ الْمَنْسُوجَةِ بِالذَّهَبِ. وَأَقْبَلَ رِبْعِيُّ يَسِيرُ عَلَى فَرَسٍ لَهُ زَبَّاءٌ قَصِيرَةٌ، مَعَهُ سَيْفَ لَهُ مَشوفٌ وغَمْدُهُ لفافة ثوب خَلِقٍ، وَرُمْحُهُ مَعْلُوبٌ بقد، مَعَهُ حَجَفة من جلود البقر على على وَجْهِهَا أَدِيمٌ أَحْمَرُ مِثْلُ الرغيف، وَمَعَهُ قَوْسُهُ وَنَبْلُهُ.
فَلَمَّا غَشِيَ الْمَلِكُ وَانْتَهَى إِلَيْهِ وَإلى أدْنَى الْبُسُطِ قِيلَ لَهُ: انْزِل فَحَمَلَهَا عَلَى الْبِسَاطِ، فَلَمَّا اسْتَوَتْ عَلَيْهِ نَزَلَ عَنْهَا وَرَبَطَهَا بوسَادَتَيْنِ، فَشَقَّهُمَا ثُمَّ أَدْخَلَ الْحَبْلَ فِيهِمَا، فَلَمْ يَسْتَطِيعُوا أن يَنْهَوْهُ، وَإِنَّمَا أَرَوْهُ النَّهَاوُنَ وَعَرَفَ مَا أَرَادُوا، فَأَرَادَ اسْتِحْرَاجَهُمْ. وَعَلَيْهِ دِرْعٌ لَهُ كَأَنَّهَا أَضَاةٌ وَيَلْمَعُهُ عَبَاءَةُ بَعِيرِهِ قَدْ جَابَهَا وَتَدَرْعَهَا، وَشَدَّهَا عَلى وَسَطِه بسلب، وقد شد رأسه بمعْجَرَتِهِ، وَكَانَ أَكْثَرَ الْعَرَبِ شَعْرَهُ، ومَعْجَرَتُهُ نِسْعَةُ بَعِيرِهِ، وَلِرَأْسِهِ أَرْبَعُ صَفَائِرَ قَدْ قُمْنَ قِيَامًا كَأَنَّهُنَّ قُرُونُ الوَعْلة، فقالوا : ضع سلاحكَ، فَقَالَ: إِنِّي لَمْ آتِكُمْ فأضع سلاحي بأمرِكُمْ، أَنْتُمْ دَعَوْتُمُونِي، فإن أبيتُمْ أَنْ آتِيَكُمْ كما أريدُ رَجَعْتُ فَأَخْبَرُوا رُسْتُم فقال: الذُّنُوا لَهُ، هَلْ هُوَ إِلَّا رَجُلٌ واحد!
فَأَقْبَلَ يَتَوَكَّا عَلَى رُمْحِه، ورجه نصل، يُقارب الخطر وَيَرْجُ النَّمَارِقَ وَالْبُسُط فما تَرَك لَهُمْ نِمْرقَةً وَلَا بُسَاطًا إِلَّا أَفْسَدَهُ وَتَرَكَهُ مُنْهَتِكًا مُخْرَقًا، فلمَّا دَنَا مِنْ رُسْتُم تَعَلَّقَ بِهِ الْحَرَسُ، وَجَلسَ عَلى الأَرْضِ، وَرَكَّز رُمْحَهُ بِالْبُسْطِ، فقالوا : ما حَمَلَكَ عَلَى هَذَا؟ قَالَ: إِنَّا لا نَسْتَحِبُّ الْقُعُود على زينَتِكُمْ هَذِهِ فَكَلَّمَهُ فَقَالَ: مَا جَاءَ بِكُمْ؟ قَالَ: اللَّهُ ابْتَعَثَنَا، وَاللَّهُ جَاءَ بِنَا لِتُخْرِجَ مَنْ من شَاءَ مِنْ عِبَادَةِ الْعِبَادِ إِلَى عِبَادَةِ اللَّهِ، وَمِنْ ضِيقَ الدُّنْيَا إلى سعتها، وَمِنْ جَوْر الأديان إلى عدل الإسلام، فَأَرْسَلْنَا بِدينِهِ إِلَى خَلْقِهِ لِنَدْعُوهُمْ إِلَيْهِ، فَمَنْ قَبِلَ مِنَّا ذلِكَ قَبِلْنَا ذَلِكَ مِنْهُ وَرَجَعْنَا عَنْهُ، وَتَرَكْنَاهُ وَأَرْضَهُ يليها دُونَنَا، وَمَنْ أبَى قَاتَلْنَاهُ أَبَدًا حَتَّى نُفْضِي إِلَى مَوْعُودِ اللَّهِ. قَالَ: وَمَا مَوْعُودُ اللهِ؟ قَالَ: الْجَنَّةُ لِمَنْ مَاتَ على قِتَالِ مَنْ أَبَي، وَالظُّفْرُ لِمَنْ بَقِيَ.
فَقَالَ رُسْتُمُ: قَدْ سَمِعْتُ مَقَالَتَكُمْ، فَهَلْ لَكُمْ أَنْ تُؤَخِّرُوا هَذَا الأَمْرَ حَتَّى نَنْظُرَ فِيهِ وَتَنْظُرُوا قَالَ: نَعَمْ، كَمْ أَحَبُّ إِلَيْكُمْ؟ أَيَوْمًا أَوْ يَوْمَيْنِ؟ قَالَ: لَا بَلْ حَتَّى نُكَاتِبَ أَهْلَ رَأيِنَا وَرُؤَسَاءَ قَوْمِنَا، وَأَرَادَ مُقَارَبَتَهُ وَمُدَافَعَتَهُ، فَقَالَ: إِنَّ مِمَّا سَن لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَعَمِلَ بِهِ أَئِمْتُنَا أَلا يُمكن الأعْدَاء مِنْ آذَانِنَا، ولا تؤجلهم عند اللقاء أكثر من ثلاث، فَنَحْنُ مُتَرَبِّدُونَ عَنْكُمْ ثَلاثًا، فَانْظُرْ فِي أمرك وَأَمْرِهِمْ، وَاخْتَرْ وَاحِدَةً مِنْ ثلاث بَعْدَ الأجل: اختر الإسلام وندعك وأرضك، أو الجَزَاء فَنَقْبل ونكفَّ عَنْكَ، وَإِنْ كُنْتَ عَنْ نَصْرِنَا غَنِيًّا تَرَكْنَاكَ مِنْهُ، وَإِنْ كُنْتَ إِلَيْهِ مُحْتَاجًا مَنَعْنَاكَ، أو الْمُنَابَذَةُ فِي الْيَوْمِ الرابع، وَلَسْنَا نَبْدَؤُكَ فِيمَا بَيْنَنَا وَبَيْنَ الْيَوْمِ الرَّابِعِ إِلَّا أَنْ تَبْدَأْنَا، أَنَا كَفِيلٌ لَكَ بِذلِكَ عَلَى أَصْحَابِي وَعَلَى جَمِيعِ مَنْ تَرَى قَالَ: أَسَيدُهُمْ أنتَ؟ قَالَ : لا ، وَلَكِنَّ الْمُسْلِمِينَ كَالْجَسَدِ بَعْضُهُمْ مِنْ بَعْضٍ، يُجِيرُ أَدْنَاهُمْ عَلَى أَعْلاهُمْ.
فَخَلَصْ رُسْتُمْ بِرُؤسَاءِ أَهْلِ فارس، فَقَالَ: مَا تَرَوْنَ؟ هَلْ رَأَيْتُمْ كلامًا قط أوضح ولا أعز من كلام هَذَا الرَّجُلِ؟ قَالُوا: مَعَادُ اللَّهِ لَكَ أَنْ تَمِيلَ إِلَى شَيْءٍ مِنْ هَذا وتدع دينك لهذا الكلب أمَا تَرَى إِلى ثِيَابِهِ فَقَالَ: وَيُحكُمْ لا تَنْظُروا إلى الثياب، وَلَكِنِ انْظُرُوا إِلَى الرَّأْي والكلام والسيرة، إِنَّ الْعَرَب تَسْتَخِفُ بِاللَّبَاسِ وَالْمَأْكل وَيَصُونُونَ الأَحْسَابَ، لَيْسُوا مِثْلَكُمْ فِي اللباس، وَلَا يَرَوْنَ فِيهِ مَا تَرَوْنَ. وَأَقْبَلُوا إِلَيْهِ يَتَنَاوَلُونَ سِلَاحَهُ، وَيُزَهِدُونَهُ فِيهِ، فَقَالَ لَهُمْ: هَلْ لَكُمْ إلى أن تروني فَأَرِيَكُمْ؟ فَأَخْرَجَ سَيْفَهُ مِنْ خِرْقِهِ كَأَنَّهُ شُعْلَهُ نَارٍ فَقَالَ الْقَوْمُ اغْمِدُهُ، فَغَمَدَهُ، ثُمَّ رَمَى تُرْسًا وَرَمَوْا حَجْفَتَهُ، فَخْرِقَ تُرْسُهُمْ وَسَلِمَتْ حَجَفْتُهُ، فَقَالَ: يَا أَهْل فارس، إِنَّكُمْ عَظْمْتُمُ الطَّعَامَ وَالنَّبَاسَ وَالشَّرَابَ وَإِنَّا صَغْرْنَاهُنَّ، ثُمَّ رَجَعَ إلى أنْ يَنْظُرُوا إلى الأجل.
فَلَمَّا كَانَ مِنَ الْغَدِ بَعثُوا أن ابْعَثْ إِلَيْنَا ذَلِكَ الرَّجُل، فَبَعَثَ إِلَيْهِمْ سَعْدٌ حُذَيْفَةَ بْنَ مِحْصَنٍ، فَأَقْبَلَ فِي نَحْرٍ مِنْ ذَلِكَ الزِّيِّ، حَتَّى إِذَا كَانَ عَلَى أَدْنَى الْبِسَاطِ قِيلَ لَهُ: انْزِل، قَالَ: ذَلِكَ لَوْ جِئْتُكُمْ فِي حَاجَتِي، فَقُولُوا لِمَلِكِكُمْ أَلَهُ الْحَاجَةُ أَمْ لِي؟ فَإِنْ قَالَ: لِي فَقَدْ كَذَبَ، وَرَجَعْتُ وَتَرَكْتُكُمْ، فَإِنْ قَالَ: لَهُ لمْ لَهُ لَمْ آتِكُمْ إِلا عَلَى مَا أُحِبُّ فَقَالَ: دَعُوهُ، فَجَاءَ حَتَّى وَقَفَ عَلَيْهِ وَرُسْتُمُ عَلَى سريره، فَقَالَ: انْزَل، قَالَ: لا أفعل، فلما أبي سأله ما بالك جنت ولم يجيء صاحبنا بالأمس؟ قال: إن أميرنا يرَنَا يُحِبُّ أَنْ يَعْدِلَ بَيْنَنَا فِي الشَّدَّةِ وَالرَّحَاءِ، فَهَذِهِ نوبتي.
قَالَ: مَا جَاءَ بِكُمْ؟ قَالَ: إِنَّ اللهَ عَزَّ وَجَلَّ مَنْ عَلَيْنَا بِدينِهِ وَأَرَانَا آيَاتِهِ، حَتَّى عَرَفْنَاهُ وَكُنَّا لَهُ مُذكرين، ثُمَّ أَمَرَنَا بِدُعَاءِ النَّاسِ إِلَى وَاحِدَةٍ من ثلاث، فأيُّهَا أَجَابُوا إليها قبلناها: الإسلام وتنصرف عنكُمْ، أو الجزاء ونَمْنَعُكُمْ إِنِ احْتَجْتُمْ إلى ذلك، أو الْمُنَابَدَةُ، فَقَالَ: أو الْمُوَادَعَةُ إِلَى يَوْمِ مَا؟ فَقَال : نَعَمْ، ثلاثا من أمس، فلما لم يَجِدْ عِنْدَهُ إلا ذلك رَدَّهُ وَأَقْبَلَ عَلى أَصْحَابِهِ، فَقَالَ: وَيُحَكُمْ أَلَا تَرَوْنَ إِلَى مَا أرَى جَاءَنَا الأول بالأمْسِ فَغَلَبَنَا عَلَى أَرْضِنَا، وَحَقَّرَ مَا نُعَظِمُ، وَأَقَامَ فَرَسَهُ عَلَى زَبْرِجِنَا وَرَبَطهُ بهِ، فَهُوَ فِي يُمْنِ الطَّائِرِ، ذَهَبَ بِأَرْضِنَا وَمَا فِيهَا إِلَيْهِمْ مَعَ فضل عَقْلِهِ، وَجَاءَنَا هَذَا الْيَوْمَ فَوَقَفَ عَلَيْنَا، فَهُوَ فِي يُمْن الطَّائِرِ، يَقُومُ عَلى أَرْضِنَا دُونَنَا، حَتَّى أَغْضَبَهُمْ وَأَغْضَبُوهُ.
فَلَمَّا كَانَ مِنَ الْغَدِ أَرْسَلَ: ابْعَثُوا إِلَيْنَا رَجُلًا، فَبَعَثُوا إِلَيْهِمُ الْمُغِيرَةَ بْنَ شُعْبَة.
تاريخ الطبرى (521/3)
“Saif ibn Umar has narrated from Muhammad, Talhah, Amr, and Ziyad. They say that Saad ibn Abi Waqqas (RA) summoned Mughirah ibn Shubah, Busr ibn Abi Rahm, Urfajah ibn Harthamah, Hudhayfah ibn Muhsin, Ribi ibn Amir, Qarfah ibn Zahir al-Taymi (later al-Wathili), Madhur ibn Adi al-Ajli, Mudarib ibn Yazid al-Ajli, and Mabad ibn Murrah al-Ajli—who were counted among the most wise and intelligent men of the Arabs. Saad (RA) said to them: I want to send you to those people (that is, the Persians), so what will you say to them? All of them replied: We will say exactly what you command us and will remain bound by it. However, if some matter arises concerning which there is no specific instruction from you, then we will think about what is more appropriate and more beneficial for the people, and we will say that to the Persians. Saad (RA) said: This is indeed the way of wisdom. Go and prepare yourselves.
At this, Ribi ibn Amir said: The people of Ajam (Persia) have their own customs and manners. If all of us go to them together, they will think that we are giving them great importance. Therefore, you should send only one man to them. Everyone agreed with this opinion. Ribi ibn Amir said: Send me alone. So Saad (RA) sent him.
Ribi ibn Amir set out to meet Rustam in his army. When he reached the bridge, the guards stopped him and sent word of his arrival to Rustam. Rustam consulted the great Persian chiefs and asked them: What is your opinion? Should we display our grandeur and splendor before this Arab envoy, or should we treat him with indifference? They all agreed that he should be overawed by displays of splendor. So they displayed a great show of gold, spread precious carpets and silk cushions, and left nothing undone in showing their pomp and magnificence. For Rustam, a golden throne was set up, adorned with valuable carpets and brocade cushions.
Ribi ibn Amir advanced riding on a small, thick-haired mare. He had with him a shining sword wrapped in an old and worn cloth. His spear was hanging by a strap, and he carried a shield made of cowhide. On the shield was a piece of red leather, round like a loaf of bread. He also had a bow and a quiver of arrows.
When he reached the royal court and came near the first spread carpet, he was told: Get down from your mare! But Ribi rode his mare onto the carpet, and when it stepped onto it, he dismounted. He then tore two cushions, passed a rope through them, and tied his mare to them. The Persians could not stop him, because they wanted to show indifference toward him, and Ribi understood what they intended, so he decided to trouble them in return. Ribi wore a coat of mail that shone like the water of a pond. Over his body was a cloak made of camel hide, which he had cut and worn like armor, fastening it around his waist with a strap. He had tied his head with an iqal. Ribi had more hair on his head than anyone else in all Arabia. The ‘iqal on his head was actually a rope used for tying a camel’s saddle. His hair was arranged into four thick braids, stretched out like the horns of a mountain goat.
The guards said to him: Take off your weapons. Ribi replied: I have not come to you of my own accord so that I should remove my weapons at your command. You yourselves have summoned me. If you do not wish me to come in the state that I choose, then I will go back. The guards informed Rustam, and he said: Let him come; after all, he is only one man.
Ribi advanced, leaning on his spear. The spearhead was bare. He took small steps forward, tearing the carpets and cushions with his spear as he went. He left no carpet or cushion there without slashing and ruining it. When he came near Rustam, the guards seized him and stopped him. He sat down on the ground and drove his spear into the cushions. People asked him why he had done that. Ribi replied: We do not like to sit on these adornments of yours.
Rustam addressed him and asked: Why have you people come here? Ribi replied: Allah has raised us with this religion, and He Himself has brought us here so that He may, through us, take whom He wills out of the servitude of humans into the servitude of God, and from the narrowness of this world into the vastness of the worship of Allah, and from the injustice of religions into the justice of Islam. He has given us His religion and sent us to His creation so that we may call them to it. Whoever accepts our call, we will accept his faith and return, leaving him and his land in his own hands. But whoever refuses, we will fight him until we attain the promise of Allah.
Rustam asked: What is the promise of Allah? Ribi replied: For those who are killed while fighting the rejecters, Paradise; and for those who live, victory over the enemy.
Rustam said: I have heard what you said. Would you like to postpone this matter for some time, so that we may also think and you may also reflect? Ribi said: Yes. How much time do you want—one day or two days? Rustam said: No, we need enough time to consult our people of opinion and the chiefs of our nation. In reality, he wanted to incline Ribi toward reconciliation and away from war. Ribi said: The Sunnah established by our Prophet (PBUH), and which our leaders have continued to follow, is that we do not give the enemy control over our ears (that is, we do not keep listening to them excessively), and once we have come to the battlefield, we do not grant them more than three days’ respite. So we will wait for you for three days. Consider your matter and the matter of your people, and choose one of three paths: either accept Islam, in which case we will leave you and your land and go away; or agree to pay jizyah, and we will accept it and will not attack you. If you do not need our help, we will not interfere; but if you do need our help, then in return for the jizyah we will protect you. And the third path is that on the fourth day we will fight you. However, during this period we
will not initiate fighting unless you begin it. I guarantee this on behalf of my companions and the entire army that you see.
Rustam asked: Are you their leader? Ribi replied: No, but the Muslims are like one body; even their lowest- ranking individual can grant protection on behalf of the highest-ranking among them.
Then Rustam spoke privately with the Persian chiefs and said: What do you think? Have you ever heard words clearer and more confident than this man’s speech? They replied: God forbid that you be influenced by this man’s words and abandon your religion for this dog! Do you not see his clothing? Rustam said: Woe to you! Do not look at his clothing; rather, look at his opinion, his speech, and his conduct. The Arabs consider clothing and food insignificant, but they hold lineage and honor dear. They are not like you in their dress, nor do they give it the importance that you do.
Then they came to Ribi and began touching his weapons, trying to show him how insignificant they were. Ribi said: Do you want me to show you? Then he drew his sword from its sheath, and it shone like a flame of fire. The people said: Put it back in its sheath, so he did. Then Ribi threw down his shield, and they also threw down their shield. Their shield shattered, while Ribi’s remained intact. Ribi said: O people of Persia, you have given great importance to food and clothing, but we consider all these things insignificant. Then Ribi returned so that they might reflect until the respite was completed.
When the next day came, the Persians sent a message: Send that man to us again. So Saad (RA) sent Hudhayfah ibn Muhsin. He went in the same manner, and when he reached the first carpet, he was told: Get down from your mount. Hudhayfah said: If I had come for my own need, I would have dismounted. Ask your king whether he needs me or I need him. If he says that I need him, he is lying, and I will leave you and go back; but if he says that he needs me, then I will come in the state that I prefer. Rustam said: Let him come. So Hudhayfah came and stood before Rustam, who was sitting on his throne. Rustam said: Come down. Hudhayfah said: I will not come down. When he did not agree, Rustam asked: Why is it that today you have come, and not the man who came yesterday? Hudhayfah said: Our commander wants equality among us in hardship and ease, so today it is my turn.
Rustam asked: Why have you people come? Hudhayfah said: Allah has favored us with His religion and shown us His signs, until we recognized Him, whereas before that we were unaware of Him. Then He commanded us to invite people to accept one of three things, and whichever of them they choose, we accept it: either you accept Islam and we will leave your land, or you pay jizyah and in return we will protect you if you need it, or else there will be war.
Rustam said: Can there be a truce for a specific period? Hudhayfah replied: Yes—from yesterday until three days (we have an agreement not to fight). When Rustam received no answer other than this, he sent Hudhayfah back and turned to his people and said: May you be ruined! Do you not see what I see? The man who came yesterday took possession of our land and belittled the things that we consider great, and he rode his mare onto our gold-adorned cushions and tied it to them. His omens were favorable. He was superior in intellect and understanding, and he took our land and its things with him. And today this man has come and stood before us. His omens are also favorable. He is standing on our land while we are not standing. By saying these things, Rustam angered the Persians, and in response the Persians angered Rustam.
When the next day came, they sent a message: Send us some man. So the Muslims sent Mughirah ibn Shubah to them.”
LEXICAL EXPLANATION
duhat ‘: This is the plural of dahiyah. It refers to a person of exceptional intelligence and sound judgment. Duhatul arab means the astute and sagacious people of the Arabs.
Ihtafalna bihim: The literal meaning of ihtifal is to give someone an enthusiastic reception. Here it means to give importance to someone and to regard them with esteem.
Nubahi: Derived from biha, which means splendor and magnificence. nubahi means to display our grandeur and splendor.
natahawanu: Derived from hawn, which means humiliation and contempt. natahawanu means to make him feel that he is not being given importance or value.
zabba: The feminine form of azaba, meaning a mare with long and thick hair.
mashuf: Shining, glossy.
maghlub: Wrapped, folded.
adatun: A small pond. The water of a pond shines in sunlight; here the coat of mail is likened to a pond from this aspect.
mijaratun: A cloth wrapped around the head.
Al-yalmaqu: A cloak (outer garment).
Al-munabadhatu: The literal meaning of nabdh is to throw something away. The word is also used for terminating a treaty or security. From this, munabadhah comes to mean a declaration of war or an invitation to combat.
EXPLANATION AND CLARIFICATION
Before the Battle of Qadisiyyah, the discussions between the Muslims and the Iranian commander Rustam continued over several days in different stages, and different individuals were sent in turn for this purpose. The narration under discussion mentions the first stage, when Ribi ibn Amir, Hudhayfah ibn Muhsin, and Mughirah ibn Shu‘bah were sent on separate days to speak with Rustam. In the next stage, a delegation consisting of the remaining people of sound judgment was sent collectively for discussion; its details will be mentioned in later narrations.
In his conversation with Rustam, Ribi ibn Amir highlighted a central objective of the Muslims’ initiative: to call people from the servitude of humans to the servitude of God, and from the oppression of religions to the justice of Islam. In this regard, Ribi ibn Amir and Hudhayfah ibn Muhsin particularly emphasized that Muslims do not believe in a division between elite and common classes, and that the responsibility of representation and advocacy among Muslims can be entrusted to any one of them. Ribi made it clear that if, as a representative of the Muslims, he was guaranteeing a three-day non-aggression period, then the entire army would abide by it, because according to Muslim law, if even the lowest-ranking Muslim grants security to the enemy, its observance becomes binding on all Muslims. Likewise, on the second day, Hudhayfah ibn Muhsin explained to Rustam the reason he had been sent instead of Ribi: that the Muslim commander ensures equality among all in both hardship and ease, meaning that no discrimination is practiced by selecting only particular individuals for specific responsibilities while denying others the opportunity.
SOURCE REFERENCE AND VARIATIONS IN TRANSMISSION
This incident of the dialogues of Ribi ibn Amir and Hudhayfah ibn Muhsin with Rustam has also been reported by al-Kala‘i through the chain of Saif ibn ‘Umar (in al-Iktifa’, vol. 2, pp. 457–461). Some sentences placed in brackets in the text have been taken from al-Iktifa’ because they are more appropriate in meaning.
[To be continued…..]