by Him unto Mary, the mother of Jesus. In so far as the Negus to whom the Prophet (r) had
sent his letter is concerned, he was, according to Ibn Kathir, the King who succeeded the
Negus who had been given asylum to J'afar b. Abi Talib. Ibn Kathir maintains that the letter
inviting him to accept Islam was written to the Negus before the conquest of Makkah along
with other monarchs. 'Ibn Kathir's view appears to be preferable for this second Negus
accepted Islam, and of whose death the Prophet (r) informed the Muslims and prayed for
his salvation. Waqidi and some other biographers of the Prophet (r) have stated that the
Prophet (r) had prayed for the Negus after a return from Tabuk in Rajab 09, A.H. (Saheeh
Muslim, Vol. V, p. 166)
The consequential circumstances of the event suggest that Waqidi is correct in holding
this view and in its dating.
REACTION OF THE MONARCHS
Heraclius, Negus and Muqauqis received the letter from the Prophet (r) with all due re-
spect that each gave a courteous reply. Negus and Muqauqis showed the highest regard to
the envoys. Chosroes II was indignant, he tore the letter into pieces, saying, "My slave dares
to write me thus!" When his reply was conveyed to the Prophet (r), he said, "even so shall
God shatter his kingdom to pieces." (At-Tabari, Vol. III, pp. 90-91)
Choroes II wrote to Badhan, who was his governor in Yemen, to get the Prophet sent to
him in Ctesiphon. Badhan deputed Babwayh to tell the Prophet (r) what Choroes II had
written to him and that he had come to take him to the King. But when Babwayh came to
Medinah, the Prophet (r) told him. "God has given Sherveh power his father and he has
killed Choroes II."
HERACLIUS AND ABU SUFYAN
Heraclius decided to satisfy himself about the contents of the Prophet's (r) letter. He or-
dered to search for a man from Arabia who could tell him about the Prophet (r). Abu Su-
fyan happened to be there on a business trip and so he was summoned before him. The
questions raised by Heraclius on this occasion showed that he had a deep insight into the
scriptures and the teachings of the Prophet (r) of yore and he knew how and when God
sends them and the way they are usually treated by their people. Abu Sufyan, too, acted like
a true Arab for he considered it below his dignity to tell the Emperor anything but truth. The
conversation between Heraclius and Abu Sufyan is significant enough to be quoted here at
full length.
Heraclius: Tell me about his lineage.
Abu Sufyan: He comes of the best lineage.
Heraclius: Did anybody before him make the claim he does?