The Extension and
Export of the Revolution
I
now have to elaborate two points. First of all, prior to Hudaibiya agreement
neither did the Prophet (SAW) send any preacher outside Arabia, nor was any
letter or message despatched to any head of state or government. For full ten
years he did all the revolutionary work in Makkah. After this he traveled to
Taif.
The single most significant trait of the revolutionary process is that it does not spread or gain ground in the beginning. It was, so to say, its latent period. Missionary work or preaching spreads like the creepers of musk-melons or cucumbers on earth whereas the revolutionary process first consolidates its roots in one place and then rises upright. Just like the seed of the mango fruit when it sprouts and two petals come out which later form the mango plant. It then becomes the mango tree with flowers and burgeons.
The revolutionary struggle of the Prophet (SAW) was not of a missionary nature only, rather it was of a revolutionary type. At the beginning of the Makkan phase of his life the Prophet (SAW) did not lack in wealth. His wife Khadija's wealth was there and she had placed it at the disposal of the Prophet (SAW). At that time if the Prophet (SAW) had wanted he could have corresponded with the Caesar, Chosroe and other emperors to the effect: 'I am the Prophet of Allah, accept me as His messenger'. But the Prophet (SAW) did not do that. After the migration (the Hijrah) to Madina the Prophet (SAW) entered into many pacts and treaties with different tribes of the Arabs but did not send any delegation outside Arabia.
It was only after the Treaty of Hudaibiya (the Holy Quran declares it an "Open Victory") when the Quraish had accepted the Prophet (SAW) as a rival force and a force to be reckoned with that the Prophet (SAW) sent some Companions (RAA) with the messages and invitations to accept Islam. These were sent to Heraclius, Muqawqis, Negus and those rulers of the far-flung border areas of the Arabian peninsula who had as yet not accepted Islam. To these sacred letters different reactions from the different Emperors and Potentates came to the fore. King of Ghassan who was under Heraclius martyred the Prophet's ambassador Harith bin Umair (RAA). As redemption (Qisas) for this cruel act, the Prophet (SAW) sent an army and as a result the fight of Ghazwa-e-Mauta occurred. It was after this that Ghazwa-e-Tabuk took place.
Hence within the blessed lifetime of the Prophet (SAW) the process of exporting revolution was initiated. Not only was the revolution completed within the blessed lifetime of the Prophet (SAW) but it was the prophet himself who undertook steps to extended the revolutionary process outside Arabia. And then the Prophet (SAW) delegated this responsibility to the Ummah while delivering sermon during the last pilgrimage.
The single most significant trait of the revolutionary process is that it does not spread or gain ground in the beginning. It was, so to say, its latent period. Missionary work or preaching spreads like the creepers of musk-melons or cucumbers on earth whereas the revolutionary process first consolidates its roots in one place and then rises upright. Just like the seed of the mango fruit when it sprouts and two petals come out which later form the mango plant. It then becomes the mango tree with flowers and burgeons.
The revolutionary struggle of the Prophet (SAW) was not of a missionary nature only, rather it was of a revolutionary type. At the beginning of the Makkan phase of his life the Prophet (SAW) did not lack in wealth. His wife Khadija's wealth was there and she had placed it at the disposal of the Prophet (SAW). At that time if the Prophet (SAW) had wanted he could have corresponded with the Caesar, Chosroe and other emperors to the effect: 'I am the Prophet of Allah, accept me as His messenger'. But the Prophet (SAW) did not do that. After the migration (the Hijrah) to Madina the Prophet (SAW) entered into many pacts and treaties with different tribes of the Arabs but did not send any delegation outside Arabia.
It was only after the Treaty of Hudaibiya (the Holy Quran declares it an "Open Victory") when the Quraish had accepted the Prophet (SAW) as a rival force and a force to be reckoned with that the Prophet (SAW) sent some Companions (RAA) with the messages and invitations to accept Islam. These were sent to Heraclius, Muqawqis, Negus and those rulers of the far-flung border areas of the Arabian peninsula who had as yet not accepted Islam. To these sacred letters different reactions from the different Emperors and Potentates came to the fore. King of Ghassan who was under Heraclius martyred the Prophet's ambassador Harith bin Umair (RAA). As redemption (Qisas) for this cruel act, the Prophet (SAW) sent an army and as a result the fight of Ghazwa-e-Mauta occurred. It was after this that Ghazwa-e-Tabuk took place.
Hence within the blessed lifetime of the Prophet (SAW) the process of exporting revolution was initiated. Not only was the revolution completed within the blessed lifetime of the Prophet (SAW) but it was the prophet himself who undertook steps to extended the revolutionary process outside Arabia. And then the Prophet (SAW) delegated this responsibility to the Ummah while delivering sermon during the last pilgrimage.
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