Letters of the Prophet (s) to Kings

The Prophet's letters to kings refer to a series of written communications in which Prophet Muhammad (s) addressed regional rulers and sovereigns, inviting them to embrace the message of Islam. In these letters, the Prophet (s) also issued certain warnings to some of the rulers. He reminded Heraclius, the Byzantine emperor, and Khosrow Parviz, the Sasanian king of Iran, that they would be held accountable before God for the misdeeds of their subjects. The rulers of Damascus and Oman were informed that the preservation of their political authority depended on their acceptance of Islam, and that refusal to do so would ultimately lead to the collapse of their rule. Likewise, the ruler of Bahrain was instructed that, should he decline Islam, he would be obliged to pay jizya.

The responses to these letters varied considerably. The Negus (al-Najāshī), the king of Abyssinia, is reported to have embraced Islam; Khosrow Parviz angrily tore the Prophet’s letter, while other rulers, including the king of Bahrain, did not accept the invitation. Historical sources differ regarding the precise date of the letters’ dispatch, though the majority of accounts place them in the sixth year after the Hijra, following the Treaty of Ḥudaybiyya.

Contents of the Letters

According to historical reports, the Prophet Muhammad (s) sent letters to the rulers of various regions—including Abyssinia, Byzantium, Iran, Egypt, Damascus, and Yamāma—as part of his invitation to embrace Islam. Some historians additionally note that letters were also addressed to the leaders of Oman, Bahrain, and Yemen. For the delivery of these communications, the Prophet (s) appointed designated envoys and dispatched each of them to the respective ruler.

According to the available reports, the central theme of these letters was the call to monotheism and the invitation to accept Islam. In his letter to the Negus, the Christian ruler of Abyssinia, the Prophet (s) referred to the purity and chastity of Lady Mary (s). In the letter addressed to the ruler of Bahrain, he outlined the conditions and legal requirements associated with embracing Islam.

According to Sayyid Ja'far Murtada al-Amili, a Shia historian, in his work al-Sahih min sirat al-Nabi al-A'zam, the Prophet (s) did not seek political domination over other nations; nevertheless, he issued certain warnings to some rulers. He reminded Heraclius, the Byzantine emperor, and Khosrow Parviz, the Sasanian king of Iran, that they bore responsibility before God for the sins of their subjects, and in his letter to the king of Iran, he cautioned that rejecting Islam would leave him no choice but to prepare for war.

The rulers of Damascus and Oman were likewise informed that the preservation of their sovereignty depended on accepting Islam, and that failure to do so would ultimately lead to the collapse of their rule. The king of Bahrain was also instructed that, should he decline Islam, he would be required to pay jizya.

Reactions of the Kings

According to historical sources, the reactions of the rulers to the Prophet's letters varied. Some of them—such as the Negus, the king of Abyssinia, the ruler of Bahrain, and the ruler of Oman—accepted Islam. The Negus received the Prophet's letter with great respect, proclaimed the shahadatayn, and sent gifts to the Prophet (s), including Mariya al-Qibtiyya. Nevertheless, as reported in Tarikh al-Tabari, the ruler of Bahrain did not convert to Islam, though he concluded a peace agreement with the Prophet (s).

In contrast, Khosrow Parviz, the Sasanian king of Iran, refused the Prophet's invitation and tore the letter. According to Sayyid Ja'far Murtada al-Amili, the third Negus of Abyssinia likewise tore the Prophet's letter.

The rulers of Byzantium, Damascus, Egypt, and Yamama did not embrace Islam, yet they responded with courtesy; some of them, such as al-Muqawqis, the ruler of Egypt, even sent gifts. The Byzantine emperor also acknowledged the greatness of the Prophet (s).

Date of the Letters’ Dispatch

There is a difference of opinion among historians regarding the date on which these letters were sent. Some sources place their dispatch in Dhu l-Hijja of the sixth year after Hijra, while others date them to Muharram of the seventh year. Still other accounts suggest that the letters were sent at various points between the Treaty of Hudaybiyya and the Prophet's (s) passing.

Bibliography

Ibn al-Jawzī, ʿAbd al-Raḥmān b. ʿAlī. Rasāʾil wa Rusul Rasūl Allāh (ṣ) ilā al-Mulūk wa al-Ashrāf. Damascus, 1425 AH.