Dialogues between the leaders of Persia and the Companions
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عن أبي عُثْمَانَ النَّهْدِي قَالَ: لَمَّا جَاءَ الْمُغِيرَةُ إِلَى القَنْطَرَةِ فَعَبَرَهَا إِلى أَهْلِ فَارِسَ حَبَسُوهُ وَاسْتَأْذَنُوا رُسْتُمْ فِي إِجَازَتِهِ، وَلَمْ يُغَيِّرُوا شَيْئًا مِنْ شَارَتِهِمْ تَقُويَةً لِتَهَاوُنِهِمْ، فَأَقْبَلَ الْمُغِيرَةُ بْنُ شُعْبَةَ، وَالْقَوْمُ في زيهِمْ، عَلَيْهِمُ التَّيجَانُ وَالثَّيَابُ الْمَنْسُوجَةُ بِالذَّهَبِ، وَبُسُطُهُمْ عَلَى غَلْوَةٍ لا يَصِلُ إِلَى صَاحِبِهِمْ حَتَّى يَمْشِيَ عَلَيْهِمْ غَلُوَةً، وَأَقْبَلَ الْمُغِيرَةُ وَلَهُ أَرْبَعُ صَفَائِرَ يَمْشِي، حَتَّى جَلسَ مَعَهُ عَلَى سريره ووِسَادَتِهِ، فَوَثَبُوا عَلَيْهِ فَتَرْتَرُوهُ وَأَنْزَلُوهُ وَمَغَثُوهُ، فَقَالَ: كَانَتْ تَبْلُغُنَا عَنْكُمُ الْأَحْلامُ وَلَا أَرَى قَوْمًا أسْفَه مِنْكُمْ إِنَّا مَعْشَرَ الْعَرَب سَوَاءٌ، لا يَسْتَعْبِدُ بَعْضُنَا بَعْضًا إلا أن يَكُونَ مُحَارِبًا لصاحبه، فظَنَنْتُ أَنَّكُمْ تُوَاسُونَ قَوْمَكُمْ كَمَا نَتَوَاسَى، وَكَانَ أَحْسَنَ مِنَ الَّذِي صَنَعْتُمْ أنْ تُخْبِرُونِي أَنَّ بَعْضَكُمْ أَرْبَابُ بَعْضٍ، وَأَنَّ هَذَا الْأَمْرَ لَا يَسْتَقِيمُ فِيكُمْ فَلَا نَصْنَعُهُ، وَلَمْ آتِكُمْ وَلَكِنْ دَعَوْتُمُونِي الْيَوْمَ عَلِمْتُ أَنَّ أَمْرَكُمْ مُضْمَحِلُّ وَأَنَّكُمْ مَغْلُوبُونَ، وَأَنَّ مُلْكًا لَا يَقُومُ عَلَى هَذِهِ السِّيرَةِ وَلَا عَلَى هَذِهِ الْعُقُولِ.
فَقَالَتِ السَّفْلَةُ: صَدَقَ وَاللهِ الْعَرَبِيُّ، وَقَالَتِ الدَّهَاقِينُ: وَاللهِ لَقَدْ رَمَى بكلام لا يَزَالُ عَبِيدُنَا يَنْزَعُونَ إِلَيْهِ، قَاتَلَ اللَّهُ أَوَّلِينَا، مَا كَانَ أَحْمَقَهُمْ حِينَ كَانُوا يُصَغَرُونَ أَمْرَ هَذِهِ الْأُمَّةِ فَمَازَحَهُ رُسْتُمُ لِيَمْحُوَ مَا صَنَعَ، وَقَالَ لَهُ يَا عَرَبِيُّ، إِنَّ الْحَاشِيَةَ قَدْ تَصْنَعُ ما لا يُوَافِقُ الْمَلِكُ، فيتراخى عَنْهَا مَخَافَة أَنْ يَكْسِرَهَا عَمَّا يَنْبَغِي مِنْ ذلِكَ، فَالْأَمْرُ عَلَى مَا تُحِبُّ مِنَ الْوَفَاءِ وَقُبُولِ الْحَقِّ، مَا هَذِهِ الْمَغَازِلُ الَّتِي مَعَكَ؟ قَالَ: مَا ضَرَّ الْجَمْرَةَ أَلا تَكُون طويلةً ثُمَّ رَامَاهُمْ. وَقَالَ: مَا بَالُ سَيْفِكَ رَبًّا قَالَ: رَبُّ الْكِسْوَةِ حَدِيدُ الْمَصْرَبَةِ، ثُمَّ عَاطَاهُ سَيْفَهُ.
ثُمَّ قَالَ لَهُ رُسْتُمُ: تَكَلَّمُ أَمْ أَتَكَلَّمُ؟ فَقَالَ الْمُغِيرَةُ: أَنْتَ الَّذِي بَعَثْتَ إِلَيْنَا فَتَكَلَّمْ، فَأَقَامَ التَّرْجُمَانُ بَيْنَهُمَا، وَتَكَلَّمَ رُسْتُمُ، فَحَمِدَ قَوْمَهُ وَعَظْمَ أَمْرَهُمْ وَطَوَّلَهُ، وَقَالَ: لَمْ نَزَلْ مُتَمَكِّنِينَ فِي الْبِلادِ، ظَاهِرينَ عَلَى الأَعْدَاء، أشرافًا في الأمَمِ، فَلَيْسَ لِأَحَدٍ مِنَ الْمُلُوكِ مِثْلُ عِزْنَا وَشَرَفِنَا وَسُلْطَائِنَا، لنصَرُ عَلَى النَّاسِ وَلا يُنْصَرُونَ عَلَيْنَا إِلا الْيَوْمَ وَالْيَوْمَيْنِ أو الشهر وَالشَّهْرَيْنِ لِلذُّنُوبِ، فَإِذَا انْتَقَمَ اللَّهُ فَرَضِيَ رَدَّ إِلَيْنَا عِزْنَا، وَجَمَعَنَا لِعَدُونَا شَرَّ يَوْمٍ هُوَ آتِ عَلَيْهِمْ، ثُمَّ إِنَّهُ لَمْ يَكُنْ فِي النَّاسِ أُمَّةٌ أَصْغَرُ عِنْدَنَا أَمْرًا مِنْكُمْ، كُنْتُمْ أَهْلَ قَشَف وَمَعِيشَةٍ سَيِّئَةٍ، لا نَرَاكُمْ شَيْئًا وَلا نَعُدُّكُمْ، وَكُنتُمْ إِذا فَحِطَتْ أَرْضُكُمْ وَأَصَابَتْكُمُ السَّنَةُ اسْتَغَثْتُمْ بِنَاحِيَةِ أَرْضِنَا، فَنَامُرُ لَكُمْ بِالشَّيْء مِنَ التَّمْرِ وَالشَّعِيرِ ثُمَّ نَرُدُّكُمْ، وَقَدْ عَلِمْتَ أَنَّهُ لَمْ يَحْمِلُكُمْ عَلَى مَا صَنَعْتُمْ إِلَّا مَا أَصَابَكُمْ مِنَ الْجَهْدِ في بلادِكُمْ، فَأَنا أمرٌ لأميركُمْ بِكِسْوَةٍ وَبَغْلٍ وَأَلْفِ دِرْهَم، وَآمِرٌ لِكُلِّ رَجُلٍ مِنْكُمْ بوقر تَمْرٍ وَبثَوْبَيْنِ، وَتَنْصَرِفُونَ عَنَّا، فَإِنِّي لست أشتهي أَنْ أَقْتُلَكُمْ وَلَا أَسِرَكُمْ.
فَتَكَلَّمَ الْمُغِيرَةُ بْنُ شُعْبَةَ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، وَقَالَ: إِنَّ اللَّهَ خَالِقُ كُلِّ شَيْءٍ وَرَازِقُهُ، فَمَنْ صَنَعَ شَيْئًا فَإِنَّمَا هُوَ الَّذِي يَصْنَعُهُ هُوَ لَهُ، وَأَمَّا الَّذِي ذَكَرْتَ بِهِ نَفْسَكَ وَأَهْلَ بلادِكَ مِنَ الظُّهور على الأعداء والتمكن في البلاد وَعِظَمِ السُّلْطَانِ فِي الدُّنْيَا وضيق فَنَحْنُ نَعْرِفُهُ وَلَسْنَا نُنْكِرُهُ، فَاللَّهُ صَنَعَهُ بِكُمْ وَوَضَعَهُ فِيكُمْ، وَهُوَ لَهُ دُونَكُمْ، وَأَمَّا الَّذِي ذكرت فِينَا مِنْ سُوءِ الْحَالِ وَضِ الْمَعِيشَةِ وَاخْتِلافِ الْقُلُوبِ فَنَحْنُ نَعْرِفُهُ وَلَسْنَا تُنْكِرُهُ، وَالله ابتلانا بذلك وصيَّرَنَا إِلَيْهِ، وَالدُّنْيَا دُولٌ، وَلَمْ يَزَلْ أَهْلُ شَدَائِدِهَا يَتَوَقَّعُونَ الرَّخَاءِ حَتَّى يَصِيرُوا إِلَيْهِ، وَلَمْ يَزَلْ أَهْلُ رَخَائِهَا يَتَوَقَّعُونَ الشَّدَائِدَ حَتَّى تَنْزِلَ بِهِمْ وَيَصِيرُوا إِلَيْهَا، وَلَوْ كُنْتُمْ فِيمَا آتَاكُمُ اللهُ ذوي شكرٍ كَانَ شُكْرُكُمْ يَقْصُرُ عَمَّا أُوتِيتُمْ، وَأَسْلَمَكُمْ ضَعْفُ الشكر إلى تغيرِ الْحَالِ، وَلَوْ كُنَّا فِيمَا ابْتُلِينَا بِهِ أَهْلَ كُفْرٍ كَانَ عَظِيمُ مَا تَتَابَعَ عَلَيْنَا مُسْتَجْلِبًا مِنَ الله رَحْمَةً يُرَبِّهُ بِهَا عَنَّا، وَلَكِنَّ الشَّأْنَ غَيْرُ مَا تَذْهَبُونَ إِلَيْهِ أَوْ كُنْتُمْ تَعْرِفُونَنَا بِهِ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى بَعَثَ فِينَا رَسُولاً ثُمَّ ذكر مثل الكلام الأول، حَتَّى انْتَهَى إِلَى قَوْلِهِ وَإِنِ احْتَجْتَ إِلَيْنَا أَنْ نَمْنَعَكَ فَكُنْ لَنَا عَبْدًا تُؤَذِي الْجِزْيَةَ عَنْ يَدٍ وَأَنْتَ صَاغِرُ، وإلا فالسَّيْفَ إِنْ أَبَيْتَ فَنَخَرَ نَخْرَةً وَاسْتَشَاطَ غَضَبًا، ثُمَّ حَلَفَ بِالشَّمْسِ لا يَرْتَفِعُ لَكُمُ الصُّبْحُ غَدًا حَتَّى أَقْتُلَكُمْ أَجْمَعِينَ.
فَانْصَرَفَ الْمُغِيرَةُ، وَخَلَصْ رُسْتُمُ تَألفًا بِأهْلِ فارس، وَقَالَ: أَيْنَ هَؤُلاءِ مِنْكُمْ؟ مَا بَعْدَ هَذَا أَلَمْ يَأْتِكُمُ الْأَوْلَانِ فَحَسَرَاكُمْ وَاسْتَخْرَجَاكُمْ، ثُمَّ جَاءَكُمْ هَذا فَلَمْ يَخْتَلِفُوا ، وَسَلَكُوا طريقا واحِدًا، ولزموا أَمْرًا وَاحِدًا، هَؤُلاء وَاللهِ الرِّجَالُ، صَادِقِينَ كَانُوا أَمْ كَاذِبِينَ وَاللَّهُ لَئِنْ كَانَ بَلَغَ مِنْ إِرْبِهِمْ وَصَوْنِهِمْ لِسِرهِمْ أَلا يَخْتَلِفُوا فَمَا قَوْمٌ أَبْلَغُ فِيمَا أَرَادُوا مِنْهُمْ، لَئِنْ كَانُوا صَادِقِينَ مَا يَقُومُ لِهَؤُلاء شَيْءٌ فَلَجُوا وَتَجَلَّدُوا، وا، وقال: واللهِ إِنِّي لأَعْلَمُ أَنَّكُمْ تَصْغَونَ إِلَى مَا أَقُولُ لَكُمْ، وَأَنَّ هَذَا مِنْكُمْ رِيَاءٌ، فَازْدَادُوا لجَاجَة.
Abu Uthman al-Nahdi reports that when al-Mughirah reached the bridge and crossed it toward the Persians, they detained him and sought Rustam’s permission to allow him to proceed. The Persians did not alter anything in the setting they had arranged, intending thereby to reinforce an impression of indifference.
When al-Mughirah ibn Shubah arrived, the people remained dressed in their ceremonial attire: crowns upon their heads, garments woven with gold, and carpets spread over a vast area such that one could not reach their leader without walking a considerable distance upon them. Al-Mughirah himself had four braided locks of hair. He advanced until he sat beside Rustam upon his throne and cushion. Rustam’s guards immediately rushed at him, shook him violently, dragged him down, and forced him off the throne.
Al-Mughirah said: “We had heard reports of your wisdom, yet I see no people more foolish than you. We Arabs are equals among ourselves; none enslaves another except in the context of warfare. I had assumed that you Persians treated your people with the same equality as we do. It would have been better had you informed me beforehand that among you some are masters and others slaves, and that such conduct (as sitting beside the ruler) is not permitted among you, so that we would not have acted in this manner. I did not come to you on my own—you invited me. Today I have realized that your authority is declining, that you are destined to be defeated, and that no dominion can endure upon such conduct and such minds.”
Upon hearing this, members of the lower classes among them said, “By God, the Arab has spoken the truth,” while their nobles remarked, “By God, he has uttered words toward which even our slaves will now incline. May God destroy our predecessors—how foolish they were in belittling this community!”
Rustam then attempted, through humor, to neutralize the effect of al-Mughirah’s words. He said: “O Arab, sometimes courtiers commit actions that do not please the king, yet he overlooks them lest he discourage them. Let matters proceed in accordance with loyalty and acceptance of truth as you prefer. What are these spindles you carry?” Al-Mughirah replied: “What harm is there if an ember is not long?” Then he demonstrated his skill with the spear. Rustam said: “Why is your sword-sheath so worn?” He replied: “The sheath may be worn, but the blade strikes sharp.” He then handed his sword to Rustam to examine. Rustam asked: “Will you speak, or shall I?” Al-Mughirah replied: “You are the one who summoned us; therefore you should speak.”
A translator was placed between them. Rustam began by praising his people, magnifying their power, and elaborating at length. He said: “We have long been established firmly in the lands, victorious over enemies, honored among nations. No king possesses glory, nobility, or authority equal to ours. We prevail over others, and none prevail over us except briefly—perhaps for a day, two days, or a month—because of our sins. When God has punished us and becomes pleased again, He restores our honor and gathers us against our enemies for their worst day. Among all peoples, none were more insignificant to us than you Arabs. You lived in hardship and poverty; we considered you nothing. Whenever famine struck your lands, you sought relief at the borders of ours, and we would grant you dates and barley and then send you back. I know that what has brought you here is merely the hardship you suffer in your own lands.Therefore, I will order that your commander be given clothing, a mule, and one thousand dirhams, and each of your men a load of dates and two garments. Then depart from us, for I have no desire to kill or enslave you.”
Al-Mughirah ibn Shubah then spoke. After praising and glorifying God, he said: “Indeed, God is the Creator and Provider of all things; whatever anyone does, it is in reality God who enables it. As for what you mentioned concerning your dominance over enemies, your firm rule, and your great worldly authority—we
know this and do not deny it. God granted this to you and placed it among you, yet it belongs to Him, not to you. As for what you said about our former condition—poverty, hardship, and division—we also acknowledge it and do not deny it. God tested us with that condition. The world alternates in cycles: those in hardship anticipate ease until they attain it, and those in prosperity anticipate hardship until it befalls them. Had you been truly grateful for God’s favors, your gratitude would still have fallen short of what you were given, and insufficient gratitude leads to changing circumstances. Likewise, had we been ungrateful amid our trials, the magnitude of our afflictions would have drawn divine mercy toward us and brought relief. But the matter is not as you suppose, nor are we as you once knew us. God has sent among us a Messenger—”
Then al-Mughirah repeated the earlier message until he concluded: “If you wish us to grant you protection, then become subject to us and pay the jizyah with submission and humility; otherwise, the sword awaits if you refuse.”
At this, Rustam’s nostrils flared and he became enraged. Swearing by the sun, he declared: “By tomorrow morning, before dawn rises upon you, I will have killed you all.”
Al-Mughirah then departed. Rustam gathered the Persian nobles and said: “What comparison is there between you and these men? Were not their first two envoys here who left you humiliated and constrained? Then this man came, and they differed in nothing—they followed one path and adhered to one position. By God, these are truly men, whether truthful or not. If their resolve and secrecy have reached the point that they show no disagreement among themselves, then no people could be more effective in achieving their aims. If they are truthful, nothing can stand against them.”
The Persians began arguing and displaying outward firmness. Rustam said: “By God, I know you are inwardly inclined toward what I say, though you pretend otherwise.” At this, they argued with him even more fiercely. (Tārīkh al-Ṭabarī, 3:518–524)
LEXICAL EXPLANATION
ala ghalvatin: The word ghalwah literally denotes the distance reached by an arrow shot from a bow. The expression is used to indicate spaciousness or a considerable distance. Here it means that carpets had been spread over a large area of the court.
tartaruhu: meaning “they shook him violently.”
maghathuhu: meaning “they dragged or manhandled him.”
al-maghazilu: Maghazil (sing. maghzal) refers to spindles used for spinning thread. Because of their pointed shape, they resemble spears. Rustam sarcastically referred to the Arabs’ small spears as spindles.
istashata: derived from shata, conveying the sense of exceeding limits or raging; according to one linguistic opinion, the word shaytan is derived from the same root. Here it means “he flared up in anger.”
COMMENTARY AND EXPLANATION
1. Al-Mughirah’s seemingly unusual act of sitting upon Rustam’s throne was intended to provoke a reaction from the Persians and thereby demonstrate that their society had divided people into masters and subjects, and imposed artificial ceremonial norms around rulers. This reflected not strength but internal weakness and revealed that their political order was approaching decline.
2. Al-Mughirah ibn Shubah also clarified the general divine law (sunnah takwīniyyah) of God concerning the rise and fall of nations in matters of sovereignty and power, a law that operates in the world. Alongside this, he explained the particular divine purpose that God intended to realize through the mission of His Prophet.
While explaining this general cosmic principle, al-Mughirah ibn Shubah stated that, in accordance with His wisdom, God grants sovereignty, authority, and the means and resources of the earth to some nations, while consigning others to conditions of hardship and deprivation. However, such a decree is never permanent for any nation. According to this general principle, God could have willed—after granting the Persians power for a long period—to take it away from them, and, after the prolonged destitution of the Arabs, to grant them control over the resources and means of the earth.
Yet the matter does not end there. God has also decreed to raise a Prophet among the Arabs for the guidance of humankind. Those who believe in him have been charged with the mission of conveying this religion to other nations; and those who refuse to accept it are to be deprived of political authority over the earth.
The Prophet (PBUH) explained this historical context and purpose of his mission in the following hadith:
عن عياض بن حمار المجاشعي، أن رسول الله صلى الله عليه وسلم قال ذات يوم في خطبته ألا إن ربي أمرني أن أعلمكم ما جهلتم مما علمني يومي هذا، كل مال نحلته عبدًا حلال، وإني خلقت عبادي حنفاء كلهم، وإنهم أنتهم الشياطين فاجتالتهم عن دينهم، وحرمت عليهم ما أحللت لهم، وأمرتهم أن يشركوا بي ما لم أنزل به سلطانا، وإن الله نظر إلى أهل الأرض فمقتهم عربهم وعجمهم إلا بقايا من أهل الكتاب، وقال: إنما بعثتك لأبتليك وأبتلي بك
ʿIyad ibn Himar al-Mujashiʿi reports that the Messenger of Allah (PBUH) said in a sermon: “Indeed my Lord commanded me to teach you what you do not know… I created My servants upon pure monotheism… but devils turned them away… God looked upon the inhabitants of the earth and became displeased with them, Arabs and non-Arabs alike, except for remnants of the People of the Book. Then He said: I have sent you to test you and to test others through you.” (Sahih Muslim, No. 7386)
3. Al-Mughirah’s statement, ‘fa kun lana abdan tuaddi al-jizyah an Yadin wa anta saghirūn’ (“become subject to us and pay the jizyah in submission”) clarifies the historical nature of jizyah. In the political conventions of that era, jizyah symbolized subordination: weaker nations paid it to stronger powers in exchange for protection from warfare. Rustam’s anger upon hearing this reflected his understanding of it as a declaration of political supremacy.
VARIANTS
This dialogue between Rustam and al-Mughirah ibn Shubah has also been transmitted through the narration of Sayf ibn Umar (RA) by al-Kalai (al-Iktifa, 2/457–461). Both narrators cited only part of al-Mughirah’s speech and referred the remaining portion to other reports, which are presented later.
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. فَكَلَّمَهُ رُسْتُمُ، فَقَالَ: إِنَّكُمْ مَعْشَرَ الْعَرَبِ كُنتُمْ أَهْلَ شَقَاءٍ وَجَهْدِ، وَكُنتُمْ تَأْتُونَنَا مِنْ بَيْنَ تَاجِرٍ وَأُجِيرٍ وَوَافِدٍ، فَأَكَلْتُمْ مِنْ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قَالَ طَعَامِنَا، وَشَرِبْتُمْ مِنْ شَرَابِنَا، وَاسْتَظْلَلْتُمْ مِنْ ظِلالِنَا، فَذَهَبْتُمْ فَدَعَوْتُمْ أَصْحَابَكُمْ، ثُمَّ أَتَيْتُمُونَا بِهِمْ، وَإِنَّمَا مَثَلُكُمْ مَثَلُ رَجُلٍ كَانَ لَهُ حَائِطٌ مِنْ عِنَبٍ، فَرَأَى فِيهِ تَعْلَبًا وَاحِدًا، فَقَالَ: مَا تَعْلَبُ وَاحِدٌ فَانْطَلَقَ التَّعْلَبُ، فَدَعَا التَّعَالِبَ إِلَى الْحَائِطِ، فَلَمَّا اجْتَمَعْنَ فِيهِ جَاءَ الرَّجُلُ فَسَدَّ الْجُحْرَ الَّذِي دَخَلْنَ مِنْهُ، ثُمَّ قَتَلَهُنَّ وَقَدْ أَعْلَمُ أَنَّ الَّذِي حَمَلَكُمْ عَلَى هَذَا مَعْشَرَ الْعَرَبِ الْجَهْدُ الَّذِي قَدْ أَصَابَكُمْ، فَارْجِعُوا عَنَّا عَامَكُمْ هَذَا ، فَإِنَّكُمْ قَدْ شَغَلْتُمُونَا عَنْ عِمَارَةِ بِلادِنَا جَمِيعًا وَعَنْ عَدُونَا، وَنَحْنُ نُوقِرُ لَكُمْ رَكَاتِبَكُمْ قَمْحًا وَتَمْرًا ، وَتَأْمُرُ لَكُمْ بِكِسْوَةٍ، فَارْجِعُوا عَنَّا عَافَاكُمُ اللَّهُ!
فَقَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ: لا تَذْكُرُ لَنَا جَهْدًا إلا وقد كُنَّا فِي مِثْلِهِ أو أَشَدَّ مِنْهُ، أَفْضَلْنَا فِي أَنْفُسِنَا عَيْشَا الَّذِي يَقْتُلُ ابْنَ عَمِهِ وَيَأْخُذُ مَالَهُ فَيَأْكُلُهُ، نَأْكُلُ الْمَيِّتَةَ وَالدَّمَ وَالْعِظَامَ، فَلَمْ نَزَلْ كَذَلِكَ حَتَّى بَعَثَ اللهُ فِينَا نَبِيًّا، وَأَنْزَلَ عَلَيْهِ الْكِتَابَ، فَدَعَانَا إِلَى اللَّهِ وَإِلَى مَا بَعَثَهُ بِهِ، فَصَدَّقَهُ مِنَّا مُصَدِّقٌ وَكَذَّبَهُ مِنَّا آخَرُ، فَقَاتَلَ مَنْ صَدَّقَهُ مَنْ كَذَّبَهُ حَتَّى دَخَلْنَا فِي دِينِهِ، مِنْ بَيْنَ مُوقِنِ بِهِ وَبَيْنَ مَقْهُورٍ، حَتَّى اسْتَبَانَ لَنَا أَنَّهُ صَادِقٌ، وَأَنَّهُ رَسُولٌ مِنْ عِنْدِ اللَّهِ.
فَأَمَرَنَا أَنْ نُقَاتِلَ مَنْ خَالَفَنَا، وَأَخْبَرَنَا أَنَّ مَنْ قُتِلَ مِنَّا عَلَى دِينِهِ فَلَهُ الْجَنَّةُ، وَمَنْ عَاشَ مَلَكَ وَظَهَرَ عَلَى مَنْ خَالَفَهُ، فَنَحْنُ نَدْعُوكَ إِلَى أَنْ تُؤْمِنَ بِاللَّهِ وَرَسُولِهِ وَتَدْخُلَ فِي دِيننا، فإن فعلت كانت لك بلادك، لا يَدْخُلُ عَلَيْكَ فِيهَا إِلَّا مَنْ أَحْبَبْتَ، وَعَلَيْكَ الزَّكَاةَ وَالْخُمُسُ، وَإِنْ أبَيْتَ ذلك فالجزية، وَإِنْ أَبَيْتَ ذَلِكَ قَاتَلْنَاكَ حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَبَيْنَكَ .
Abdullah ibn al-Zubayr states: Rustam addressed al-Mughirah ibn Shubah and said: “O assembly of Arabs, you were a people afflicted with misery and hardship. You used to come to us as merchants, laborers, and visitors; you ate our food, drank our beverages, and sheltered under our shade. Then you departed, invited your companions, and returned to us with them. Your likeness is that of a man who owned a vineyard. He saw in it a single fox and said, ‘What harm can one fox do?’ The fox then went and brought other foxes into the vineyard. When they had gathered together inside it, the owner came, blocked the hole through which they had entered, and killed them all. I know well, O assembly of Arabs, that what has driven you to this is the hardship that has befallen you. Therefore, return from us this year, for you have distracted us from cultivating our lands and from confronting our enemies. We shall load your mounts with wheat and dates and provide you with garments to wear. Depart from us—may God grant you well-being.”
Al-Mughirah ibn Shubah replied: “You recount to us hardship, yet we indeed lived in conditions similar to, even worse than, what you describe. The most honorable life among us was considered that of a man who would kill his cousin, seize his wealth, and consume it. We ate carrion, blood, and bones. Such was our condition until God raised among us a Prophet and revealed to him the Book. He called us to God and to that with which He had sent him. Some among us affirmed him, while others denied him. Then those who affirmed him fought those who denied him, until we entered his religion—some in firm conviction and others by compulsion—until it became clear to us that he was truthful and that he was a Messenger from God.
He then commanded us to fight those who oppose us and informed us that whoever among us is killed upon his religion shall have Paradise, and whoever lives shall attain dominion and prevail over those who oppose him. Thus we invite you to believe in God and His Messenger and to enter our religion. If you do so, your land shall remain yours, and none shall enter it except those whom you permit. And you shall be obliged to pay zakah and the khums (one-fifth of war gains). If you refuse that, then pay the jizyah. If you refuse that as well, we shall fight you until God judges between us and you.” (Tārīkh al-Ṭabarī, 3/574)
EXPLANATION AND CLARIFICATION
1. In this portion of the dialogue, al-Mughirah ibn Shubah explains the process of itmam al-hujjah (the completion of conclusive proof), through which the truthfulness of the Prophet (PBUH) became manifest to the people of the Arabian Peninsula. After passing through stages of denial, resistance, and armed conflict, the entirety of Arabia—whether willingly or under compulsion—accepted his authority.
Thereafter, the community that accepted the Prophet’s leadership was entrusted with the responsibility, in his stead, of conveying this religion to surrounding nations and of implementing God’s judgment against those who rejected it, just as the Prophet (PBUH) had undertaken armed struggle against his direct addressees upon their rejection. The Quran expresses this responsibility with the term “shahadah ala al-nās” (witness over mankind).
In Surah Al-Hajj 22:78, God says:
ْوَجَاهِدُوا فِي اللّٰہ ِ حَقَّ جِھَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَیْكُمْ فِي الد ِینِ مِنْ حَرَجٍ مِلَّةَ اَبِیكُم ْاِبْرَاهِیمَ هُوَ سَمَّاكُمُ الْمُسْلِمِینَ مِنَقَبْلُ وَفِي هَذَا لِیَكُونَ الرَّسُولُ شَھِیدًا عَلَیْكُمْ وَتَكُونُوا شُھَدَاء ِعَلَى النَّاس.
And strive in the cause of God as is His due. He has chosen you and has placed upon you no hardship in religion—the way of your father Abraham. He named you Muslims before and in this [Quran], so that the Messenger may be a witness over you and that you may be witnesses over all mankind. (Al-Hajj, 22:78)
The Companions had already explained—both in the court of Yazdegerd and repeatedly in their dialogues with Rustam—that through the mission of the Prophet (PBUH) the proof had been fully established (itmam al- hujjah) upon the Arabs, and that they had subsequently been entrusted with the responsibility of bearing witness to the truth before mankind (shahadah ala al-nās).
At a later stage, this same point was articulated with equal clarity in the statements made by the Arab representatives who were sent to Rostam as a delegation. This aspect will be mentioned in the narrations that follow.
2. In this narration, the phrase at the end of al-Mughirah’s speech — ‘wa Alayka al-zakah wa al-khums’ (“and upon you shall be zakah and the khums”) — appears contextually incongruous and seems to result from a narrator’s erroneous inference. Al-Tabari transmits the dialogue with Rustam through multiple chains, and this clause is mentioned only in this particular route. Moreover, it is absent from other recorded dialogues with Persian leaders.
This condition was originally applicable to tribes residing within the Arabian Peninsula who were required to accept the political authority of the Medinan state and to remit zakah and the khums. With respect to kingdoms outside Arabia, the Companions’ demand was limited to accepting Islam and committing to govern according to the Divine Book. They were not required to dissolve their sovereignty into the Arab polity or establish a formal political subordination; hence, imposing zakah or khums upon them would not have been consistent with that framework.
SOURCE CRITICISM AND VARIANT REPORTS
Al-Tabari records additional reports concerning the dialogue between al-Mughirah ibn Shubah and Rustam through various narrators.
For example:
• In the reports of al-Shabi and Saeed ibn Marzaban, the interpreter between Rustam and al-Mughirah is named Abud, an Arab resident of al-Hirah (Tārīkh al-Ṭabarī, 3/524).
• Shaqiq reports that he participated in the Battle of al-Qadisiyyah and had reached maturity at that time. According to him, the Muslim army numbered twelve thousand. He also relates that when al-Mughirah ascended Rustam’s throne and sat beside him, Rustam’s brother expressed strong displeasure. Al- Mughirah responded:
َْلَا تَنْخَرْ، فَمَا زَادَنِي هَذَا شَرَفًا وَْلَ نَقَصَ أَخَاك.
Do not snort in disdain. By sitting here, neither has my honor increased nor has your brother’s honor diminished. (Tārīkh al-Ṭabarī, 3/525)
In the narration of Abu Waʾil, the Muslim forces are said to have numbered approximately seven thousand, while the Persians fielded thirty thousand troops (Tārīkh al-Ṭabarī, 3/496–497).
Through Abu Wail’s chain, this account is also recorded in: Kitab al-Kharaj by Abu Yusuf (1/40) and Musannaf Ibn Abi Shaybah, No. 33747.
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ًعن ابن الرفیل عَنْ أَبِیهِ، قَالَ: فَأَرْسَلَ مَعَ الْمُغِیرَةِ رَجُال َوَقَالَ لَهُ: إِذَا قَطَعَ الْقَنْطَرَةَ وَوَصَلَ إِلَى أَصْحَابِهِ فَنَادِ: إِنَّ الْمَلِك كَانَ مُنَج ِمًا قَدْ حَسَبَ لَكَ وَنَظَرَ فِي أَمْرِكَ، فَقَالَ: إِنَّكَ غَدًا تُفْقَأُ عَیْنُكَ، فَفَعَلَ الرَّسُولُ، فَقَا ٍلَ الْمُغِیرَةُ: بَشَّرْتَنِي بِخَیْر ،ٍ وَأَجْر َوَلَوْْل أَنْ أُجَاهِدَ بَعْدَ الْیَوْمِ أَشْبَاهَكُمْ مِنَ الْمُشْرِكِینَ لَتَمَنَّیْتُ أَنَّ األُخْرَى ذَهَبَتْ أَیْضًا، ف َّرَآهُمْ یَضْحَكُونَ مِنْ مَقَالَتِهِ وَیَتَعَج َبُون ْمِنْ بَصِیرَتِهِ، فَرَجَعَ إِلَى الْمَلِكِ بِذَلِكَ، فَقَالَ: أَطِیعُونِي یَا أَهْلَ فَارِسَ، وَإِن ِي ألَرَى ّٰللِہ ِ فِیكُم ْنَقْمَةً ْل تَسْتَطِیعُونَ رَدَّهَا عَن ْأَنْفُسِكُم.
Ibn al-Rufayl narrates from his father that he said: Rustam sent a man along with al-Mughirah and instructed him: “When he crosses the bridge and reaches his companions, call out to him and say: ‘The king is an astrologer. He has calculated and examined your matter and has declared that tomorrow your eye will be gouged out.’” The messenger did as instructed. Al-Mughirah replied: “You have given me glad tidings of goodness and reward. Were it not that after today I must continue striving in jihad against idolaters like yourselves, I would have wished that my other eye also be taken.” The messenger observed that the people laughed at al-Mughirah’s statement and marveled at his perceptiveness. He conveyed this response back to the king (i.e., Rustam), whereupon Rustam said: “O people of Persia, obey me. I perceive a punishment from God descending upon you—one which you will not be able to repel from yourselves.” (Tārīkh al-Ṭabarī, 3/524)
EXPLANATION AND CLARIFICATION
One of al-Mughirah ibn Shubah’s eyes had been lost during the Battle of Yarmuk. Rustam, noticing this, attempted to mock him in order to demoralize the Muslims. His implication was that since one of al-Mughirah’s eyes was already gone, the other would be put out in the impending battle. Al-Mughirah, however, turned the remark back upon Rustam through his wit and presence of mind. His response conveyed that if any eye were to be lost, it would be a means of reward with God; yet the eye destined to be lost was the one already without sight, while the remaining eye would be preserved—so that after defeating the Persians, he might continue striving against other disbelievers. Thus, by reinterpreting Rustam’s taunt, al-Mughirah effectively transformed it into an omen of Persian defeat, implying that he himself would survive the battle with his remaining eye intact to participate in subsequent campaigns.
SOURCE CRITICISM AND VARIANT REPORTS
Apparently, this specific incident is transmitted only by al-Tabari in Tārīkh al-Ṭabarī.
[To be continued…..]